A10749	----	The art of iugling or legerdemaine VVherein is deciphered, all the conueyances of legerdemaine and iugling, how they are effected, & wherin they chiefly consist. Cautions to beware of cheating at cardes and dice. The detection of the beggerly art of alcumistry. &, the foppery of foolish cousoning charmes. All tending to mirth and recreation, especially for those that desire to haue the insight and priuate practise thereof. By S.R. Rid, Samuel. 1612 Approx. 81 KB of XML-encoded text transcribed from 24 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-01 (EEBO-TCP Phase 1). A10749 STC 21027 ESTC S115935 99851152 99851152 16412 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A10749) Transcribed from: (Early English Books Online ; image set 16412) Images scanned from microfilm: (Early English books, 1475-1640 ; 971:11) The art of iugling or legerdemaine VVherein is deciphered, all the conueyances of legerdemaine and iugling, how they are effected, & wherin they chiefly consist. Cautions to beware of cheating at cardes and dice. The detection of the beggerly art of alcumistry. &, the foppery of foolish cousoning charmes. All tending to mirth and recreation, especially for those that desire to haue the insight and priuate practise thereof. By S.R. Rid, Samuel. [48] p. [By Edward Allde] for T. B[ushell] and are to be solde by Samuel Rand, neere Holborne-bridge, Printed at London : 1612. Dedication signed: Sa: Rid. Often wrongly attributed to Robert Greene. 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Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Swindlers and swindling -- Early works to 1800. Magic tricks -- Early works to 1800. Juggling -- Early works to 1800. 2002-05 TCP Assigned for keying and markup 2002-06 Aptara Keyed and coded from ProQuest page images 2002-07 Mona Logarbo Sampled and proofread 2002-07 Mona Logarbo Text and markup reviewed and edited 2002-08 pfs Batch review (QC) and XML conversion THE Art of Iugling or Legerdemaine . VVherein is deciphered , all the conueyances of Legerdemaine and Iugling , how they are effected , & wherin they chiefly consist . Cautions to beware of cheating at Cardes and Dice . The detection of the beggerly Art of Alcumistry . & , The foppery of foolish cousoning Charmes . All tending to mirth and recreation , especially for those that desire to haue the insight and priuate practise thereof . By S. R. Quod noua testa capit , Inueterata sapit . Printed at LONDON for T. B. and are to be solde by Samuel Rand , neere Holborne-bridge . 1612. TO THE INGENIOVS GENTLEman , and my louing father , Mr. WILLIAM BVBB . THis short conceipt , that I haue writ of late , To you kinde Father BVBB , I dedicate , Not that I meane heereby ( good sir ) to teach , For I confesse , your skills beyond my reach : But since before with me much time you spent , Good reason then , first fruits I should present : That thankefull * Bird that leaues one young behinde , Ensamples me , to beare a thankefull minde : Vngratefull he , that thankes can not repay To him , that hath deseru'd it euery way : Accept ( kinde Sir ) my loue , that being doone , I aske no more , desire other Boone . Your Lo sonne in all loue , SA RID . TO HIS LOVING FRIEND AND adopted Sonne Mr. Sa Rid. Most worthy sonne , YOur labour and obseruance heerein , with the gift of your first fruits , is both worthy commendations and acceptan●e : and to ●herrish yo● further in this your discouery , I will giue an addition to your second treatise . So I leaue you to God : and belieue you , not a more louing friend then , William Bubb. To the curteous Reader . THere goeth a prety Fable of the Moone : On a time she earnestly be sought her mother to prouide her a garment , comely and fit for her body : how can that bee sweete daughter ( quoth the mother ) sith that your body neuer keepes it selfe at one staye , no● at one certaine estate , but changeth euery day in the month , nay euery houre ? The application heere of needes no interpretation : Fantasie and foolery who can please ? and desire who can humour ? no Camelion changeth his coulour as affection , nor any thing so variable a Populus Chorus Fluuius . I would with all my heart , euery Author that had done no better then I haue , had done no worse : and it were to be wished that some capriehious Co●●co●bes , with their desperate wits , were not so forward t● disbowell the entrails of their own ouerweening , singular , infectious , & pestiferous thoughts , as I knowe some . But I cannot stand all day nosing of Candlestickes ; meane time beare with a plaine man : whatsoeuer I haue now done , I hope no exception can be taken , it is for your mirth and recreation ( and I pray you so take it : 〈◊〉 such as will needes barke at the Moone , yell ●ill 〈◊〉 hearts ake : Gentle and Gentlemens spirits , wil take all kindely that is kindely presented . Yours in loue S. R. THE Art of Iugling or Legerdemaine . HEeretofore we haue runne ouer the two pestiferous carbuncles in the common-wealth , the Egyptians and common Canters : the poore Canters we haue canuased meetely well , it now remaines to proceede where I left , and to goe forward with that before I promised : St. Quintane be my good speede , I know I haue runne thorow the hands of many , censured of diuers , & girded at not of a few : But humanity is euer willinger to loue then hate : curtesie much forwarder to commend then dispraise : clemency infinitely proner to absolue then to cōdemn . Is it not possible to find sauery hearbs amōg netles , roses among prickles , berries among bushes , marrow among bones , grain among stubble , and a little corne among a great deale of chaffe ? In the rankest and strongest poysons , pure and swéet balmes may be distilled , and some matter or other worthy to be remembred may be embraced , whosoeuer is Author . There is nothing so exceeding foolish but hath bene defended by some wise man , nor any thing so passing wise , but hath bene confuted by some foole : Tut , St. Barnard saw not all things , and the best cart may eftsoones ouerthrow : That curld pate Rufus that goes about with Zoylus to carpe and finde fault , must bring the Standard of iudgement with him , and make wisedome the moderater of his wit , otherwise they may be like to purchase to themselues the worshipfull names of Dunces and Dottipoles . So much by the way . These kinde of people about an hundred yeares agoe , about the twentith yeare of King Henry the eight , began togather an head , at the first heere about the Southerne parts , and this ( as I am informed ) and as I can gather , was their beginning . Certaine Egiptians banished their cuntry ( belike not for their good conditions ) ariued heere in England , who being excellent in quaint trickes and deuises , not known heere at that time among vs , were esteemed and had in great admiration , for what with ●rangenesse of their attire and garments , together with their sleights and legerdemaines , they were spoke of farre and néere , insomuch that many of our English loyterers ioyned with them , and in time learned their craft and cosening . The speach which they vsed was the right Egiptian language , with whome our Englishmen conuersing with , at last learned their language . These people continuing about the cuntry in this fashion , practising their co●ening art of fast and loose , and legerdemain● , purchased to themselues great credit among the cuntry people , and got much by Palmistry , and telling of fortunes : insomuch they pittifully cosoned the poore cuntry girles , both of mony , ●●luer 〈◊〉 , and the best of their apparrell , or any good thing they could make , onely to heare their fortunes . This Giles Hather ( for so was his name ) together with his who●e Kit Calot , in short space had following them a pretty traine , he tearming himselfe the King of Egiptians , and she the Queene , ryding about the cuntry at their pleasures vncontrolled : at last about forty yeres after , when their knauery began to be espied , and that their cosonages were apparant to the world , ( for they had continued neere thirty yeares after this manner , pilling and polling , and cosening the cuntry ) it pleased the Councell to looke more narrowly into their liues , and in a Parliament made in the first and second yeares of Phillip and Mary , there was a strict Statute made , that whosoeuer should transport any Egiptians into this Realme , should for●eit forty pounds : Moreouer , it was then enacted , that such fellowes as tooke vpon them the name of Egiptians , aboue the age of fourteene , or that shall come ouer and be transported into England , or any other persons , and shall be séene in the company of ●agabonds , calling themselues Egiptians , or counterfeiting , transforming , or disguising themselues by their apparrell , speach , or other behauiours like vnto Egiptians , and so shall continue , either at one or s●●erall times , by the space of a month , they should be adiudged fello●s , not allowed their booke or Clergy . These Acts and ●tatutes now put forth , and come so their hearing , they deni●e their hands and companies into diuers parts of the Realme : for you must imagine and know that they had aboue two hundred roagues and vagabonds in a Regiment : and although they went not altogether , yet would they not be aboue two or thrée miles one from the other , and now they dare no more be knowne by the name of Egiptians , no● take any other name vpon them then poore people . But what a number were executed presently vpon this statute , you would wonder : yet notwithstanding all would not preuaile : but still they wandred , as before vp and downe , and méeting once in a yéere at a place appointed : sometimes at the Deuils arse in peake in Datbishir● , and otherwhiles at ●etbrooke by Blackeheath , or elsewhere , as they agreed first at their méeting . Then it pleased Quéene Elizabeth to reuiue the Statut● before mentioned , in the twentith yeare of her happy raigne , endeauouring by all meanes possible to roote out this pestiferons people , but nothing could be done , you sée vntill this day : they wander vp and downe in the name of Egiptians , cullouring their faces and fashioning their attire , and garment like vnto them , yet if you aske what they are , they dare no otherwise then say , they are Englishmen , and of such a shire , and so are forced to say contrary to that they pretend . But to come a little néerer our purpose , these fellowes séeing that no profit comes by wandring , but hazard of their liues , doe daily decrease and breake off their wonted society , and betake themselues many of them , some to be Pedlers , some Tinkers , some Iuglers , and some to one kinde of life or other , insomuch that Iugling is now become common , I meane the professors who make an occupation and profession of the same : which I must néeds say , that some deserue commendation for the nimblenes and agillity of their hands , and might be thought to performe as excellent things by their Legerdemaine , as any of your wisards , witches , or magitians whatsoeuer . For these kinde of people doe performe that in action , which the other do make shew of : and no doubt ●any when they heare of any rare exploit performed which cannot enter into their capacity , and is beyond their reach , straight they attribute it to be done by the Deuill , and that they worke by some familiar spirit , when indéede it is nothing els but méere illusion , cosoning , and legerd 〈◊〉 . For you haue many now adaies , and also heeretofore many writers haue bene abused , aswell by vntrue reports as by illusion and practises of confederacy , & lege●damaine , &c. Sometimes imputing to words that which resteth in nature , and sometimes to the nature of the thing that which procéedeth of fraud and deception of sight . But when these experiments growe to superstition and impiety , they are either to be forsaken as vaine , or denyed as false : howbeit , if these things be done for recreation and mirth , and not to the hurt of our neighbour , nor to the prophaning and abusing of Gods holy name : then sure they are neither impious nor altogether vnlawfull , though heerein or héereby a naturall thing be made to séeme supernaturall . And Gentlemen , if you will giue me patience , I will lay open vnto you the right Art Iugling and Legerdemain , in what poynt it doth ch●e●y consist : principally being sorry that it thus fals out , to lay open the secrets of this mistery to the hinderance of such poor● men as liue thereby , whose doings héerein are not onely tollerable , but greatly commendable , so they abuse not the name of God , nor make the people to attribute vnto them his power , but alwaies acknowledge wherein the Art consisteth . The true Art therefore of Iugling , consisteth in Legerdemaine : that is , the nimble conueyance and right dexteritie of the hand , the which is performed diuers waies , especially thres : The first and princiall consisteth in hiding & conueying of balls : The second in alteration of money : The third in y e shuffling of Cards : and he that is expert in these , may shew many seates , and much pleasure . There are diuers and rare experiments to be showne by confederacy , either priuate or publike , all which in place conuenient , shall be spoken of . And forasmuch as I professe rather to discouer then teach these misteries , it shall suffice to signifie vnto you , that the endeauour and drift of Iuglers , is onely to abuse mens eyes and iudgements : now then my meaning is in wordes as 〈◊〉 I can , to rip vp some proper tricks of that Art , wherof some are pleasant & delectable , othersome dreadful & desp●rate , and all but méere delusions , and counterfeit actions , as you shal so●ne sée by ●ne obseruation of euery knack●●● one héereafter deciphered : And first in order I will begin with the playes and deuises of the ball , which are many : I will touch onely but a few , and as in this , so in all the rest I will runne ouer slightly , yet as plaine as I can . Notes and obseruations to be marked of such as desire to practise Legerdemaine . REmember that a Iugler must set a good face vppon that matter he goeth about , for a good grace and carriage is very requisite to make the art more authenticall . Your feates and trickes then must be nimbly , cleanly , and swiftly done , and co●●eyed so as the eyes of the beholders may not discerne or perceaue the trick● , for if you be a bungler , you both shame your selfe , and make the Art you goe about to be perceaued and knowne , and so bring it into discredit . Wherefore vse and exercise makes a man ready . Vsus promptos facit , and by that mea●es your ●eats being cunningly handled , you shall deceaue both the eye , the hand , and the ●are : for often times it will fall out in this arte , and deuises Deceptio visus , Deceptio tactus , et Deceptio Auditus . No●e also that you must haue none of your Trinckets wanting , least you be put to a non plus : besides if behooneth you to be mindefull whereabout you goe in euery trick , least you mistake , and so discredit the arts . You must also haue your words of Arte , certaine strange words , that it may not onely breed the more admiration to the people , but to leads away the eie from espying the manner of your conuayance , while you may induce the minde , to conceiue , and suppose that you deale with Spirits : and such kinde of sentenses , and 〈◊〉 speeches , are vsed in diuers manners ; fitting and correspondent to the action and seate that you goe about . As Hey Fortuna , furia , nunquam , Credo , passe passe , when come you Sirrah ? or this way they Iack come aloft for thy masters aduantage , passe and be gone● or otherwise : as Ailif , Casil , zaze , Hit , metmeltat , Saturnus , Iupiter , Mars , Sol , Venus , Mercurie , Luna ? or ●hus : Drocti , Micocti , et Senarocti , Velu barocti , Asmarocti , Ronnsee , Faronnsee , hey passe passe : many such obseruations to this arte , are necessary , without which all the rest , are little to the purpose . Feates of Legerdemaine vsed with the Balls , with one or more . COncerning the Ball , the playes and deuises thereof are infinite : insomuch , as if you can vse them wel , you may shew an hundred seats , but whether you seeme to throw the Ball into the ayre or into your mouth , or into your left hand , or as you list , it must be kept still in your right hand : if you practise first with the ●eaden bullet , you shall the sooner , and better do it with balls of Corke : the first place at your first learning , where you are to bestow a great ball , is in the palme of your hand , with your ring finger , but a small ball is to be placed with your thumbe betwixt your ring finger and middle finger : then are you to practise to do it betwixt your other fingers , then betwixt the for● finger & the 〈◊〉 , with the fore-finger & middle finger ioyntly , and therein is the greatest and the strangest conueying shewed . Lastly the same small ball is to be practised in the palme of your hand , and so by vse , you shall not only seeme to put any ball 〈◊〉 you , and yet retaine it in your hand , but you shall keepe 〈◊〉 or f●ue , as clenly and certaine as one , this being first learned and fleight attayned vnto , you shall worke wonderfull seates : as for ensample . Note for this seate yow must haue 〈◊〉 boxes made in the manner of extinguishers that are made to put out candles , but as big againe : but for want of them , you may take smal candlesticks , or saltseller couers , or som such like . Lay three or sower balls before you , and so many boxes 〈◊〉 small candlesticks &c , then 〈◊〉 seems to put one ball into your left hand , and therewithall seeme to holde the same fast . Then take one of the boxes &c. or any other thing ( hauing a hollow foote , and being great ) and seeme to put the ball which is thought to be in your left hand vnderneath the same , and so vnder the other candlesticks , 〈◊〉 &c. seeme to bestow the other balls , and all this while the beholders will suppose each ball to be vnder each box , or candlestick &c. this done , vse some charme or forme of words ( before set downe ) as hey Fortuna furie nunquam credo , passe passe : then take vp the candlestick with one hand and blow , saying that 's gone you see : and so likewise looke vnder each candlestick with like grace and words ( for you must remember to carry a good grace and face on the matter ) and the beholders will wonder where they are become : But if you in lifting vp the candlesticks with your right hand leaue all those three or ●ower balls vnder one of them ( as by vse you may eastly doe ) hauing turned themall downe into your hand and holding them fast with your little , and ring finger ) and take the 〈◊〉 or candlestick &c : with your other fingers and cast the balls vp into the hollownes thereof ( for so they will not ●owle so soone away ) the standers by will be much astonished , but it will seeme wonderfull strange , if also in shewing how there remaineth nothing vnder an other of the said candlesticks taken vp with your left hand you leaue behinde you a great ball , or any other thing , the miracle will be the greater . For first , they will thinke you haue pulled away all the balls by miracle , then that you haue brought them againe by like meanes , and they neither thinke , or looke that any other thing remaineth behinde vnder any of them , and therfore after many other feates don returne to your candlesticks , remembring where you left the great ball , and in no wise touch the same , but hauing another great ball about you , seeme to bestow the same in manner and forme aforesaid vnder a candlestick which standeth farthest from that where the ball lyeth , and when you shall with words and charmes seeme to conuey the same ball from vnder the same box or candlestick &c. ( and afterward bring it vnder the box &c. which you touched not ) it will ( I say ) seeme wonderfull strange . To make a little Ball swell in your hand till it be very great . TAke a very great ball in your left hand , or three indifferent big balls , and shewing one or three little balls , seem to put them into your said left hand , concealing ( as you may well do ) the other balls which were there before : Then vse ch●rmes , and words , and make them seeme to swell , and open your hand &c. This play is to be varied an hundred waies , for as you finde them all vnder the boxe or candlesticke , so may you goe to a s●ander by , and take off his hat or cap and shew the balls to be there , by conueying them thereinto as you turne the bottome vpward , These things so them that know them are counted ridiculous , but to these that are ignorant they are maruelous . To consume , ( or rather conuay ) one or many Balls into nothing . IF you take a ball or more , and séeme to put it into your other hand , and whilst you vse charming words , you conuey them out of your right hand into your lap , it will séeme strange , for when you open your left hand , immediately the sharpest lookers on will say , it is in your other hand , which also then you may open , and when they see nothing there , they are greatly ouertaken . An other pretty feat with Balls . TAke foure Balls , one of the which kéep betwéene your fore-finger and your middle , laying the other thrée vpon the table , then take vp one and put it into your left hand , and afterward take vp another , and conuaying it and the other betwéene your fingers into your left hand , taking vp the third and séeming to cast it from you into the ayre , or into your mouth , or else where you please , vsing some words or charmes as before : the standers by when you aske them how many you haue in your hand , will iudge there are no more then two , which when you open your hand they shall sée how they are deluded . But I will leaue to speake of the ball any more , for héerein I might hold you all day , and yet shall I not be able to teach you the vse of it , nor scarcely to vnderstand what I meane or write , concerning it , vnlesse you haue had some , sight thereof héeretofore by demonstration : and alwaies remember that the right hand be kept open and straight , only keepe the palme from view : and therefore I will end with this miracle . A feat , tending chiefly to laughter and mirth . LAy one ball vpon your shoulder , an other on your arme , and the third on the table : which because it is round and will not easily lye vpon the point of your knife , you must bid a stander by , lay it theron , saying , that you meane to cast all these thrée Balls into your mouth at once : and holding a knife as a penne in your hand , when he is laying vpon the poynt of your knife , you may easily with the haft tap him on the fingers , for the other matter will be hard to doe . And thus much of the Balls . To come to the second principall part of Legerdemaine , which is conuayance of mony , wherein by the way obserue that the mony must not be of too small nor too great a circumference , least either , it hinder the conueyance . Of conueyance of mony . THe coueying of mony is not much inferiour to the Ball , but much easier to doe : The principall place to keepe a peece of mony in , is the palme of your hand : The best peace is keepe , is a testor , but with exercise all will be alike , except the mony be very fiall , and then it must bee kept betwéene the fingers , and almost at the fingers end , where as the ball is to be kept , and below neere to the palme . To conuey mony out of one hand into the other , by Legerdemaine . FIrst you must hold open your right hand and lay therin a testor or counter , and then lay thereupon the top of your long left finger , and vse words &c. and vpon the sudden s●ip your right hand from your finger , wherewith you held downe the testor , and bending your hand a very little , you shall retaine the testor therein , and sodainely ( I say ) drawing your right hand thorough your left , you shal seeme to haue left the testor there , especially when you shut in due time your left hand , which that it may more plainely appeare to be truely done , you may take a knife and seeme to knocke against it , so as it shall make a great sound : but instead of knocking the peece in the left hand ( where none is ) you shall hold the point of the knife fast with the left hand , and knocke against the testor held in the other hand , and it will be thought to hit against the mony in the left hand : then vse words , and open the hand , and when nothing is seene , it will be wondred at , how the testor was remoued . To conuert or transubstantiat money into Counters , or Counters into money . AN other way to deceaue the lookers on , is to doe as before with a testor , and keeping a Counter in the palme of your left hand , secretly to séeme to put the testor thereinto , which being retained still in the right hand , when the left hand is opened , the testor will séeme to be transubstantiated into a counter . To put one Testor into one hand , and another into an other hand , and with words to bring them together . HE that hath once attayned to the facillity of reteyning one peece of money in his right hand , may shew an hundred pleasant conceits by that meanes , and may reserue two or thrée aswell as one : and loe , then may you seeme to put one péece into your left hand , and retaining it still in your right hand , you may together therewith take vp another like peece , and so with words séeme to bring both péeces together . To put one testor into a strangers hand and an other in your owne hand , and to conuay both into the strangers hand with words . TAke two testors éeuenly set together , and put the same in stead of one testor into a strangers hand : And then making as though you put one testor into your left hand , with words you shall make it séeme that you conuey the testor in your hand into the strangers hand : for when you open your said left hand , there shall be nothing séene : and he opening his hand , shall finde two where he thought was but one . By this deuise I say an hundred conceits may be shewed . To throwe a peece of money away , and to finde it againe where you please . YOu may with the middle and ring-finger of the right hand , conuey a testor into the palme of the same hand , and séeming to cast it away , keepe it still , which with confederacy will séeme strange : to wit , when you finde if againe , where another hath bestowed the very like péece . But these things without exercise cannot be done , and therefore I will proceede to shew things to be brought to passe by mony , with lesse difficulty , and yet as strange as the rest , which being vnknowne , are maruelously commended , but being vnknowne , are derided and nothing at all regarded . To make a testor or a groat , leap out of a potte , or run along vpon a table with words . YOu shall see a Iugler take a testor or greate & throw it into a pot , or lay it on the middest of the table , and with inchanting words cause the same to leape out of the pot , or run towards him or from him wards alongest the table , which will seeme miraculous , vntill that you know that it is done with a long black haire of a womans head , fastned to the brim of a great by meanes of a little hole driuen through the same with a spanish needle : in like sort you may vse a knife or any other small thing . But if you would haue it to goe from you , you must haue a confederate by which meanes all Iugling is greased , and amended . This seate is the stranger if it be done by night , a candle placed betweene the lookers on and the Iugler : for by that meanes the eysight is hindre● from deseruing the conceyt . A very pretty trick to make a groate or a testor to sinck thorow a table , and to vanish out of a handkercheife very strangely . A Iugler sometimes will borrow a greate or a testor , and marke it before you , and seeme to put the same into a handkercheife , and winde it so that you may the better see and feele it : then will he take you the handkercheif and did you feele whether the greate be there or no : And he will also require you to put the same vnder a candlestick or some such thing : then will he send for a Bason and holding the same vnder the bo●rd right against the candlestick will vse certen word● of inchantments , and in short space you shall here the great fall into a bason : this done , one takes of the candlestick and the Iugler taketh the handcarcheife by the tassell , and shaketh it : but the money is gone , which seemeth as strange as any feat● whatsoeuer : but being knowne , the miracle is turned into a bable , for it is nothing but to sowe a counter into the corner of a handkercher finely couered with a peece of linnen little bigger then the counter , which corner you must conney in steede of the great deliuered vnto you , into the middle of your handkercheife , leauing ●he other eyther in your hand or lappe , which afterwards you must seeme is pull through the board , letting it fall into a bason . To conuey one shilling being in one hand into an other , holding your armes abroad like to a roode . EUermore it is necessary to mingle some merry toyes among your graue miracles , as in this case of money : Take a shilling in each hand , and holding your armes abroad , to lay a wager that you will put them both into one hand without bringing them any whit nerer together : the wager being layde , hold your armes abroad like a roode , and turning about with your body , lay the shilling out of one of your hands vppon the table , and turning to the other side take it vp with the other hand , and so you shall winne your wager . Of Cardes and Dice , with good cautions how to auoyde cosenage therein : speciall rules to conuey and handle the cardes , and the manner and order how to accomplish all difficult , & strange tstings wrought with cardes . HAuing bestowed some wast money amonge you , I will set you to Cardes , and Dice : A cupple of honest friends that drawe both in a yoke together , which haue bin the ouerthrow , of many a hundred in this Realme , and these are not the slightest matters wherevppon Iuglers worke vpon , and shew their feates . By which kinde of Iugling , a great number haue Iugled away , not only their money , but also their landes , their health , their time , and their honestie : I dare not ( as I could ) shew the lewde Iugling that cheators practise , least it minister some offence , to the well disposed : to the simple hurt and losse , and to the wicked occasion of euill doing . But by the way I will a little speake of dice , and the vse of them , as caueats , rather to let you take heede of their cosenings , then to giue you light to follow their doings : Non ad imitandum sed ad euitandum . First , you must know a Langret , which is a die that simple men haue sildom heard of , but often seene to their cost , and this is a well fauoured die , and seemeth good and square , yet is it forged longer , vppon the Cater , and Trea , then any other way : And therefore it is called a Langret . Such he also cal'd hard Cater trea● , because 〈◊〉 , the longer end will of his owne ●way drawe downewarde , and turne vp to the 〈◊〉 , Sincks , Deure or Ace . The principall vse of them is at Nouum , for so longe a paire of Bard cater treas be walking on the bourd , so longe can ye not cast fiue , nor 〈◊〉 , vnles it be by greate chance , that the tough●es of the table , or 〈◊〉 other stoppe force them to stay , and runne against their kinde : or without 〈…〉 know that 〈◊〉 or nine can neuer come . But you will say by this reason , he that hath the first dice , is like alwaies to stripp . and 〈◊〉 all the table about . To helpe this , there must befor that purpose , an odde Die , called a flat Catertrea ready at hand , and no other number , for graunting the trea and Cater be alwaies vppon the one Die , then is there no chance vpon the other Die , but may serue to make fiue or 〈…〉 forth , & loose all . But now to showe you what shifts they haue to bring the flat die in and out , which is a iolly cunning property of Iugling , with them called foysting : the which is nothing else but a slight , to carry easily within the hand , as often as the ●oister lift : so that when either he or his partner shall cast the dice , the flat comes not abroad , till hée hath made a great hand and won asmuch as him lifteth : otherwise the flat is euer one , vnlesse at few times vpon purpose he suffer the silly soules to cast in a hand or two , to giue them courage to continue the play , and liue in hope of winning . These things I know seeme very strange to the simple , and as yet cannot sinke into their braine , how a man may carry so many dice in one hand , and chop and change them so often , and neuer be espied : so as before I tolde you , Iuglers conueyance seemest , to exceede the compas of reason till you know the feat : but what is it that vse and labour ouercometh not . To f●yst finely and readily and with the same hand to tell mony to and fro , is a thing hardly learned , and asketh a bold spirit and long experience , though it be one of the first the Cheater learneth . What should I speak any more of false dice , of fullons , high-men , lowe-men , gourds , and brisled dice , grauiers , demies , and contraries , all which haue his sundry vses : but it is not my meaning to stand on this subiect : I would rather vse my pen , and spend my time , to disswade and perswade all gamesters , to beware not onely with what dice , but with what company and where they exercise gaming : and be well assured Gentlemen that all the friendly entertainement you shall finde amongst them is for no other end , but to perswade you to play , and therby to bréede your great losse , if not altogether your vndoing . Therefore viterly forbeare so hazard any thing at dice , and liue in doubt and suspition of cheating , wheresoeuer you play ( vnles you know your company very well ) for the contagion of cheating , is now growne so vni●ersall , that they swarme in euery quarter : and therefore ye cannot be in safety , vnles you shunne the company of such altogether . To leaue Dice and returne to Cardes , wherein is as much falsehood and cosening as in Dice : I will therefore disclose as much in one as in the other , for I would not giue a point to choose , which of them is the better , or rather the worse , for there is such a flight in shuffling and sorting of the Cardes , that play at what game you will all is lost before hand , but if there be a consederate : either of the players or standers ●ie , the mischiefe can not be auoided . Beware therefore when you play among strangers of him that seemes simple or drun●●● , for vnder their habit the most speciall cosoners are presented , and while you thinke by their simplicitie and imperfections to beguile them , ( and thereof perchance are perswaded by their confederates ) your very friends as you thinke , you your selfe will be most of all ouertaken . Beware also of ●etters by , and lookers on : and namely on them that be on your side : for whilst they looke on your game without suspition , they discouer it by signes to your aduersaries , with whome they bet , and yet are they confederates , whereof me thinkes this one aboue the rest procéedeth from a fine inuention . A tricke by confederacy at Cardes . A Gamester , after he had bene often times bitten by Cheators , and after much losse , grew very suspitious in his play , so that he would not suffer any of the fitters by to be priuy to his game , for this the Cheators deuised a new shift , that a woman should sit close by him , and by the swift and slowe drawing of her needle , giue a token to the Cheator what was the Cosens game . Other helpes there be , as to set y ● Cosen vpon the bench , with a great Looking glasse behinde him on the wall , wherein the Cheator may alwaies sée what Cardes hée hath in his hand , So that a few ensamples in stead of many that might be rehearsed , this one conclusion may be gathered , that whosoeuer is giuen to play , and once sitteth amongst them , it is great ods but that he shall rise a looser . But many there be that liue so continently , that nothing can perswade them to put a penny in aduenture , and some againe are so vnskilfull that lacke of cunning forceth them to forbeare play : but yet hard it is for any man to fall into their company , but they will make him stoope at one game or other : and for this purpose , their first drist and intent is to séeke , by al meanes possible to vnderstand his nature , and whereunto he is most inclined : if they find that he taketh pleasure in y ● cōpany of women , thē seek they to strike him , at the Sacking law : ( as they tearme it ) and take this alwaies for a rule , that all the Baudes in the country be of the Cheaters familiar acquaintance . Therefore it is not very hard for them at all times to prouide for their amorous Cosen , a lewd lecherous Lady to kéepe him louing company : then fall they to banquetting , and carrowsing and hunting of Tauernes , and much is the cost that this silly Cosen shall be at in Iewels and apparrell , otherwise he shall not once get a graunt to haue a kisse of his 〈◊〉 lips : and euer in middle of their conference she layeth in this reason , for her sake to put in twenty or thirty crownes in aduenture at Cardes or Dice : you know not ( quoth she ) what may be a womans lucke : if he refuse it , Lord how vnkindely she takes the matter , and cannot be reconciled with lesse then a gowne or a kirtle of silke . But now if these Cheaters perceaue that he estéemeth no bruised ware , but is enamored with virginity , they haue a●● ne cast within an houres warning , to make Ione Siluerpin as good a maide as if she had neuer come to the stewes : but to let these things passe , for offending of chast●ares , whose displeasure I would not incurre , for all the cheates these gamesters get in a whole yeare . But to our purpose . There are two sorts of vsing the Cards , the one is in playing ( with one or more ) games , as Primero , Trumpe , Saunte , Decoye , &c. The other vse of Cardes is to shew feates of Legerdemaine . Concerning the first , if it be vsed for recreation and not to the prophaning of Gods holy name , nor hurt of our bretheren and neighbors , they are to be tollerated : but now ( more is the pitty ) they are not vsed in that fashion as they should be , but much hurt oft times ariseth thereof . Primero now as it is in great vse , so is there much deceite in it , some play vppon the prick , some pinch the cardes priuily with their nailes , some turne vp the corners , same marke them with fine spots of Iuck , seme there be that trauell into Spaine and into Italie to learne fine tricks and quaint conueyances , at cardes and retu●ne home , and winne much money with them here in England , but yet at the last they are still over-reached by some fine wittes that devise new sleights here at home . At Trumpe , Saunte , and such other like games , cutting at the nick , is a great aduantage , so is cutting by Bumcarde , finely vnder or ouer : stealing the stock or the discarded Cardes . At Decoye they drawe twentie hands together and play all vpon assurance when to winne or loose , other helpes there be as I haue before set downe , with a looking glasse and consederacy : all which and such like , tende to cosoning and hurt of our brother : But we will procéed with the other vse of Cardes , which tendeth to mirth and recreation of minde and which in themselues simply is no hurt , vnles they are abused . In shewing fea●s & Iugling with cardes the principall poynt consisteth in shuffling them nimbly , and alwaies keeping one certen carde either in the bottom or in some knowne place of the stock , foure or fiue cardes from it , hereby you shall seeme to worke wonders , for it will be easie for you to see or espie one , which though you be perceiued to doe , it will not be susp●cted , if you shuffle them well afterwards , and this note I must giue you , That in reseruing the bottome carde you must alwaies ( whilst you sh●●●le ) keepe him a little before , or a little behind , all the cardes lying vnderneath him , bestowing him ( I say ) eyther a little beyond his fellowes before right ouer the fore finger , or else behinde the rest , so as the little finger of the left hand may meete with it , which is the ester and the readier , and the better way : in the beginning of your shuffleing , shuffle as thick as you can , and in the end throw vppon the stock the nether carde , ( with so many moe at the least as you would haue preserued for any purpose ) a little before or behinde the rest ; prouided alwaies that your fore finger if the pack be laide before , or the little finger if the packlye behinde , creepe vp to meete with the bottome carde , and not lye betwixt the cardes , and when you feele it , you may there holde it vntill you haue shuffled ouer the car●es againe , still leauing your kept carde below being perfect herein , you may doe alm●st what you list with the cardes : By this meanes what pack soeuer you make , though it consist of eight , twelue , or twenty cardes , you may keepe them still together vnseuered next to the nether carde , and yet shuffle them often to satisfie the curious beholders , as for ensample , and for breuities sake , to shew you diuers seates vnder one . How to deliuer out foure Aces , and to conuert them into foure Knaues . MAke a pack of eight cardes , to wit foure Knaues and foure Aces , and although all the eight cardes m●st lie imediately together , yet must ech Knaue and Ace be openly scauered , and the same eight cardes must lie also in the lowest place of the bunch , then shuffle them so , as alwaies at the second shuffling , or at least wise at the end of your shuffling the said pack , and of the pack one ace may lye n●thermost , or so as you may knowe where he goeth and lyeth , and alwaies I say let your for said pack , with three or foure cardes more , lye vnseperablely together , immediately vppon and with that ace , then vs●●g some speech or other deuise , and putting your hand 〈◊〉 the cardes to the edge of the table , to hide the account , let out pri●ly a peece of the second card , which is one of the knaues holding forth the stock in both your hands , and shewing to the standers by the nether Card ( which is the ace or kept Card ) couering also y e head or peece of y e knaue ( w c is your next card , with your foure fingers : draw out y e same knaue laying it down an y e Table : then shuffle again keeping your packe whole , and so haue you two aces lying together in the botteme : & therefore to reforme that disordered Card , as also for a grace and countenance to that action , take off the vppermost Card of the bunch , and thrust it in●o the middest of the Cards , and then take away the nethermost Card , which is one of your aces , and bestow him likewise : then may you begin as before , shewing an other ace , and in stead thereof lay downe another knaue , and so forth , vntill instead of your foure aces you haue laid downe foure knaues . The beholders all this while thinking that there lye foure aces on the table , are greatly abused , and will maruell at the transformation . How to tell one what Card he seeth in the bottome , when the same Carde is shuffled into the stock . VVHen you haue séene a Card priuily , or as though you marked it not , lay the same vndermost , and shuffle the Cards as before you were taught , till your Cardly againe belowe in y e bottom : then shew thesame to the beholders , willing them to remember it , then shuffle the Cardes or let any shuffle them , for you know the Cardes already , and therefore may at any time tell them what Carde they saw , which neuerthelesse would be done with great circumstance and shew of difficulti● . A strange & excellent tricke to holde foure Kings in the hand , and by words to transforme them into foure Aces , and after to make them all blancke Cardes , one after another . YOu shall sée a Iugler take foure Kings and no more in his hand , and apparantly shew you them , then after some words and charmes , he will throwe them downe before you vpon the table , taking one of the Kings away and adding but one other Card : then taking them vp a-againe and blowing vpon them , will shew you them transformed into blancke Cardes , white on both sides : after vsing charmes againe , throwing them downe as before . ( with the faces downeward ) will take them vp againe and shew you foure Aces , blowing still vpon them , that it may breede the more wonder , which tricke in my minde is nothing inferiour to the rest : and being not knowne , will seeme wonderfull strange so the spectators , y●t after you knowe it , you can not but say the tricke is p●●●ty . Now therefore to accomplish this feate , you must haue Cardes made for the purpose , ( halfe Cardes ye may call them ) that is the one halfe kings the other part aces , so that laying the aces , one ouer the other , nothing but the kings will be séene , and then turning the kings downward , the foure aces will be séene : prouided you must haue two whole , one whole king to couer one of the aces , or els it will be perceaued , and the other an ace to lay ouer the kings , when you meane to shew the aces : then when you will make them all blancke , lay the Cards a little lower , and hide the aces and they will appeare all white . The like you may make of the foure knaues , putting vppon them y e foure fiues , and so of the rest of the Cardes : But this can not be well shewed you without demonstration . Hitherto I haue intreated of the three principall kinds of Iugling , now it remaineth in order to speake of Iugling by confederacy , which is either priuate or publike . Priuate conspiracy is , when one ( by a speciall plot said by himselfe , without any compact made with others ) perswadeth the beholders , that he will suddenly and in their presence , doe some miraculous feate , which he hath already accomplished priuately : as for ensample , he will shew you a carde or any other like thing , and will say further vnto you , behold and sée what a marke it hath , and then burneth it , and neuertheles fetcheth another like Card , so marked out of some bodies pocket , or out of some corner , where he himselfe before had placed it , to the wonder and astonishment of simple beholders , which conceau● not that kinde of illusion , but expect miracles and str●●ge workes . I haue read of a notable exploit done before a King by a Iugler , who painted on a wall the picture of a doue and séeing a pigeon sitting vpon the top of an house , said to the King , loe now your grace shall see what a Iugler can doe , if he be his craftes master , & then pricked the picture with a knife , so hard and so often , and with so effectuall words , as the pigeon fell downe from the top of the house starke dead , you may imagine how the matter was taken , what wondring was thereat , how he was prohibited to vse that feat any further , least he should imploy it in any other kinde of murder . This story is held yet of diuers as canonicall , but when you are taught the feat or flight , you will thinke it a mockery and a simple illusion . To vnfold you the mistery héereof , so it is that the poore pigeon was before in the hands of the Iugler , into whom he had thrust a dramme of Nux vomica , or some other such poyson , which to the nature of the Bird was so extreame a poyson , as after the receit thereof , it could not liue aboue the space of halfe an houre , and being let loose after the medicine ministred , the alwaies resorteth to the top of the next house , which she will the rather doe , if there be any pigeons already sitting there , and after a short space falleth downe , either starke dead , or greatly astonis●ed : but in the meane time , the Iugler vseth words of art , partly to protract time , and partly to gaine credit , and admiration of the beholders . As with Cardes you may shew feates by priuate confederacy , so of the other two , that is to wit , with the balls and the mony , as to marke a shilling or any other thing , and throwe the same into a riuer or deepe pond , & hauing hid the shilling before , with like markes , in some other secret place , bi● some goe presently and fecth it , making them beleeue that it is the very same which you threwe into the riuer the beholders will maruell much at it : and of such feates there may be many done , but more by publike confederacy , whereby one may tell another how much money he hath in his purse and an hundred like toyes . Of publike confederacie and whereof it consisteth . PUblike confederacy is , when there is before hand a compacte made brtwixt diuers persons : the one to be principall , the other to be assistant in working of miracles , or rather in cosoning and abusing the beholders , as when I tell you in the presence of a multitude , what you haue thought or done , or shall doe or thinke , when you and I were thereupon agréed before : and if this be cunningly and closely handled , it will induce great admiration to the beholders , especially when they are before amased and abused , by some erper●ment of ar● , magicke or legerdemaine . I will in briefe set you downe some pretty conclusions , and so I will procéene with other feates in other kindes . To tell you how to know whether one caste Crosse or Pile● by the ringing LAy a wager with your confederate ( who must séeme simple or obstinate opposed against you ) that standing behinde a dore , you will ( by the sounding or ringing of the mony ) tell him whether he cast crosse or pile , se as when you are gone , and he hath phillepped the mony before the witnesses who are to be cosoned , he must say What is it if it be crosse , or What i' st if it be pile , or some other such signe , as you are agréed vpon , and so you néede not faile to gesse rightly . By this meanes if you haue any inuention , you may séeme to doe an hundred miracles , & to discouer a mans thought , or words spoken a far off . How to tell where a stolne horse is become . BY meanes of confederacy Cuthbert Conycatcher , and one Swart Rutter , two that haue taken degrées in Whittington Colledge , abused notably the country people : for Cuthbert would hide away his neighbours horses , kine , colts , &c : and send them to Swart Rutter , ( whom he before had told where they were ) promising to send the parties vnto him , whome he described , and made knowne by diuers signes : so as this Swart would tell them at their first entrance vnto the dore , wherefore they came , and would say that their horses kine &c. were stolne , but the théefe should be forced to bring them backe againe , and leaue them within one mile ( south and by west , &c. ) of his house : euen as the plot was laid , and the pack made before by Cuthbert & him . This Cuthbert is estéemed of some , & thought to be a witch of others , he is accounted a coniurer , but commonly called a wise man , and are able of themselues , to tell you where any thing that is stolne is , as to build Pauls stéeple vp againe . To make one daunce naked . IT hath bene reported of such fellowes , and such , that they can doe rare feates , as to make one daunce naked . To the effecting of this , make a poore boy confederate with you : so as after charmes and words spoken by you , he vnclothe himselfe and stand naked : séeming ( whilst he vndresseth him ) to shake , stampe , and crie , still hastening to be vnclothed , till he be starke naked : or if you can procure none to goe so farr● , let him onely begin to stamp and shake &c. and to vnclothe him , and then you may ( for reuerence of the company ) séeme to release him . To make a pot or any such thing standing fast on a cupbord , to fall downe thence by vertue of words . LEtt your cupbord be so placed , as your confederate may hould a black Threed without in the courete , behinde some windowe of that roome , and at a certen lowd word spoken by you , he may pull the same threed , being wound about the pot . And this was the feate of Eleazer the Iewe , which Iosephus reporteth to be such a miracle . Now that we haue spoken of the three principle actes of Legerdemayne and of confederacy , I will go forward , and touch some fewe ordinary feates , which are pretty , yet not altogether to be compared with the rest ; I meane for conceipt and nimbleues of the hand , yet such as to the ignorant , and those that knowe not the carriage , will séeme strange and wonderfull . Of Boxes to alter one graine into another , or to consume the graine or corne to nothing . THere be diuers iugling boxes with salse b●●●mes , wherein many false feates are wrought . First they haue a boxe couered or rather footed alike at each end , tho bottome of the one end being no déeper then as it may containe one lane of corne or pepper , glewed there vpon : Then vse they to put into y ● hollow end therof some other kind of graine , ground or vnground : then doe they couer it , and put it vnder a hat or candlesticke , and either in putting it thereinto , or pulling it thence , they turne the bore , and open the contrary end , wherein is shewed a contrary graine , or else they shew the glewed end first , ( which end they suddenly thrust into a bag of such grains as is glewed already there vpon , and secondly the empty boxe . How to conuey ( with words and charmes ) the corne conteyned in one Box , into another . THere is another boxe fashioned like a bell , whereinto they put so much and such corne as the foresaid hollowe boxe can conteine : then they stop and couer the same with a peece of lether as broad as a tester , which being thrust vp hard to the middle part or waste of the said bell , will sticke fast and beare vp the corne , and if the edge of the same lether be we● , it will hold the better : then take they the other boxe , dipped ( as is aforesaid ) in corne , and set downe the same vpon the Table , the empty end vpward , saying , that they will conuey the graine therein , into the other boxe or bell , which being set downe somewhat hard vpon the table , the leather & corne therein will fall down , so as the said bell being taken vp from the table : you shal see the corne lying theron , & the stopple wil be hidden therwith , & couered , & when you vncouer the other box nothing shal remaine therein , but presently the corne must be swept downe with one hand , into the other , or into your lapp or hatt : many seates may be done with this boxe , as to put therein a toade , affirming the same to be so turned from corne , and then many beholders will suppose the same to be the Iuglers deuill , whereby his feates and myracles are wrought . How to pull laces innumerable out of your mouth ; of what colour or length you list , and neuer any thing seene to be therein . AS for pulling of laces forth of the mouth it is now somewhat stale , whereby Iuglers get much mony among maydes , selling lace by the yarde , putting into their mouthes one round bottome , as fast as they pull out another , & at the iust ende of euery yarde they tie a knott , so as the same resteth vppon their teeth , then cut they off the same , and so the beholders are double and treble deceaued , séeing so much lace as will be conteined in a hat , and the same of what collour you list to name , to bee drawne by so euen yards out of his mouth , and yet the Iugler to talke as though there were nothing at all in his mouth . There are diuers iugling trickes which I am loath to describe for some reasons before alleaged , whereof some are common some rarer and some desperate : I wil therefore shew a few desperate and dangerous iugling knackes , wherein the simple are made to thinke , that a silly Iugler with words can hurt and helpe , kill and reuiue any creature at his pleasure : and first to kill any kinde of pullen and make them reuiue . To kill a Hen , chicken , or Capon and giue it life againe . TAke a hen &c. and thrust a naule , or a fine sharpe pointed knife through the middest of the head thereof , the edge toward the bill , so as it may seeme impossible for her to escape death . Then vse words or incantations , and pulling out the knife , lay otes before her , and she wil eate and liue , being nothing at all greeued or hurt with the wound , because the braine lyeth so farre behinde in the head as it is not touched , though you thrust your knife betweene the combe and it : And after you haue done this , you may conuert your speech and accions , to the greeuous wounding , and recouering of your owne selfe . To eate a Knife , and to fetch it forth of another place . TAke a knife , and conuey the same betweene your two hands , so as no parte be seene thereof , but a little of the poynt , which you must so bite at the first as noyse may be made therewith : then seeme to put a great parte therof into your mouth , and letting your hand slip downe , there will appeare to haue bin more in your mouth , then is possible to be conteyned therein : then send for drinke , or vse some other delaye vntill you haue let the said knife slip into your lap , holding both your fists close together as before , and then raise them so from the edge of the table where you sit ( for from thence the knife may most priuily slippe doune into your lappe ) and in steede of biting the knife , knab a little vppon your nasle , and then seeme to thrust the knife into your mouth , opening the hand next vnto it , and thrust vp the other , so as it may appeare to the standers by , that you haue deliuered your hands thereof , and thrust it into your mouth : then call for drinke , after countenance made of pricking , and daunger &c. lastly , put your hand into your lap , and taking that knife into your hand , you may seeme to bring it out from behinde you , or from whence you list : but if you haue another like knife , and a confederate , you may doe twentie notable wonders hereby : as to send a stander by into some garden or Orchard , describing to him some trée or herbe vnder which it sticketh : or else some strangers sheath or pocket &c. To thrust a bodkin through you head , without any hurt . TAke a Bodkin so made , as the hast being hollow , the blade thereof may slip thereinto : as soone as you holde the poynt downeward , and set the same to your forehead , and seeme to thrust it into your head : and so ( with a little sponge in your hand ) you may wringe out blood or wine , making the beholders thinke the blood or wine ( whereof you may say you haue drunke very much ) runneth out of your forehead : Then after countenance of paine and greefe , pull away your hand suddenly , holding the poynt downeward , and it will fall so out , as it will seeme neuer to haue bin thrusted into the haste : But immediately thrust that bodkin into your lappe or pocket , and pull out another playne bodkin like the same , sauing in that conceite . To cut halfe your nose in sunder , and to heale it againe presently without any salue . TAke a knife , hauing a round hollow gappe in the middle , and lay it vppon your nose , and so shall you seeme to haue cut your nose in sunder : prouided alwaies that in all these , you haue another like knife without a gap to be shewed vppon pulling out of the same , and words of inchauntments to speake : Blood also to bewraye the wounde , and nimble conueyance . To put a Ring through your cheeke . THere is pretty Knack , which seemeth dangerous to the cheeks : for the accomplishment whereof , you must haue two rings of like coullour and quantity , the the one filed asunder , so as you may thrust it vpon your cheeke : the other must be whole and conueyed vpon a sticks , holding your hand therevpon in the middle of the sticke , deliuering each end of the same sticks to be holden fast by a stander by , then pulling the ring out of your cheeke , cleanely strike it against same part of the sticke , keeping it still in your hand , then pull your other hand from the sticke , and pulling it away , whirle about the ring , and so it will be thought that you haue put thereon the Ring which was in your cheeke . Many other pretty feates of this nature might be here sett downe , as to cut of ones head and to laye it in a platter● which Iuglers cal the decollation of S. Iohn the Baptist , also to thrust a dagger or bodkin through your gutts very strangely , and to recouer imediately : after another way then with the bodkyn before rehearsed , also to draw a corde through your nose , mouth or hande so sencibly , as is wonderful to see , al w c with many more , I here forbeare for breuities sake . There is a very pretty trick to make wine or beere , to come out of your browe , or eare , with a funnell after you haue dronk the same , the which I am loath to discouer , as not willing to haue all the poore Iugglers trickes made known at once : there is a way to make fire to come out of your mouth by burning of towe , all which for reasons before aleadged , I wil here 〈◊〉 to discouer , But will hie me to another sorte of Iugglers , or rather cosoners , calling themselues by the name of alchimistes professing themselues learned men , and to haue the Philosophers stone , these professors of the mysty or smokie science , studie and cast about how to ouer-reach and cosen the simple , and such as are giuen to cou●teousnes or grée●y desire after gaine , with such they insmuate themselues by little and little , professing a shew of honesty and plainnes , vntill they are acquainted with their desires , and found the length of their foote : telling them that they can doe wonders , make siluer of copper , and golde of seluer . Such a one a while agoe was in Battersey , who comming poore to towne , made some of the towne beleeue he had the Philosophers stone : wherevpon , one of the rest beleuing him , desired to be better acquinted with him : insomuch , that he requested him to take a poore bed at his house , and offred him great kindenesse , hoping in time to get some skil of him towards the attaining of the Philosophers stone : vpon a day as this Smith ( for so imagine him to be ) and beggerly Artist were together , desired him of all loues to impart to him some of his learning , assuring him , if it lay in his power to doe him a pleasure , he should not faile , protesting that both his purse and himselfe were both at his comaund : Herevpon , to be short , my Gentleman at the first was somewhat scrupilous , yet at the earnest request of his newe friend , did at last condiscende , charging him to be secret in what he should disclose vnto him . The Smith swore to be silent : then my cosoning copesmate instructs him ●s followeth . In the month of Iuly , search for the séede of Fearne , which must be first and principall matter of working this , and effecting this hidden secret , and qd . he . if you had but an ounce of this fearneséede , thou shalt be made for euer , for it is very hard to finde : héere vpon he gets vp the next morning ( for it was about the same time of the yeare which he prescribd him to search for this inestimable séede ) and lookes very dilligently about the heath , ( where store of fearne growes : but hauing ) spent most part of the day in searching and looking , his backe ready to cracke with stooping , and his throate furd with dust , for want of small béere , so that the poore Smith was ready ●o faint for want of foode : by chance one of the towne came by , add seeing him search so dilligently vp & downe , and could not guesse for what , asked him what he sought for so bustly ? O quoth the Smith , for a thing that if I could finde , I should be made for euer : why quoth the fellow what I prethée ist ? Ono quoth the Smith I may not tell you : not tell me quoth the fellow , why what i st ? I prethée tell me : at last , at the earnest entreaty of the fellow , the smith told he looked for fearne séede : with that the fellow laughed a good , and asked him who willed him to looke for that ? that did M. Etseb quoth the smith , and if I can but finde one ounce of it , it would be of much worth : worth quoth the fellow , he that set thée to looke for that was a foole and thou art an Asse , for there was neuer any fearne séede as yet séene : therefore get thée home to thy forge , for he makes but a foole of thée : at this the smith was blancke , and got him home to his anuill : but how the smith and the Alcumister , agréed vpon the reckoning for his cosenting him , I meane not héere to deliuer : but this I bring in by the way , to shew that their art is nothing but deceipt , and themselues cosoners , which by two pretty tales I will declare vnto you , How an Alcumister cousoned a priest . CHaucer in one of his Canterbury tales , rehearseth this iest of a cousoning Alcumist : espying on a day a coueteous priest , whose purse he knew to be well lyned : assaulted him with flattery and kinde spéech , two principall points belonging to this art : at length he borrowed mony of this priest , which is the third part of this art , without the which the professors can doe no good , nor endure in good estate : then he at his day repayed the mony , which is the most difficult poynt in this art , and a rare experiment : finally to requite the priests curtesse , he promised vnto him such iustructions , as therby within short time he should become infinitely rich , and all through this art of multiplication : and this is the most common point in this science , for héerein they must be skilfull before they be famous or attatns to any credit : the Preist disliked not his proffer , especially because it tended to his profit , and embraced his curteste : then the fo●le-taker had him send forthwith for thrée ounces of quicke-silner . which hee said he would transubstantiate ( by his art ) into perfect siluer : the Priest thought nothing of deceit , but with great ioy accomplished his request . And now forsooth goeth this iolly Alcumist about his busines , and worke of multiplication , and causeth the Priest to make a fire of coles , in the bottome whereof he placeth a croslet , and pretending onely to helpe the Priest to lay the coles handsomely , he ioysteth into the middle ward or lane oscoles , a béechen cole , within which was conueyed an iugot of perfect filuer , ( which when the cols was consumed flipt down into the croslet , that was I say directly vnder it . The Priest perceane● not the stand , but receaued the iugot of filner , and was not a litcle ioyfull to sée such certen successe proceed from his own handy worke , wherein could be no sraud ( as he surely conceaued ) and therefore very dilligently gaue the kuane forty pounds , for the receit of this experiment , who for that summe of many , taught him a lesson in Alcumistry , but he neuer returned to heare repetitions , or to see how hes prostied . A merry tale how a cosoning Alcumist deceaued a country Gentleman . A Gentleman in Kent of good worth , not long ●●thence was ouertaken by a cosoning knaue , who professed Alcumistry , Iugling , Witch craft , and coniuration , and by meanes of his companions and confederates , found the simplicitie and abilitie of the said Gentleman , & learnt his estate and humors to be conuenient for his purpose , and at last came a wooing to his daughter , to whome hee made loue cunningly in words , though his purpose tended to another end : and among other illusions and tales , concerning his owne commendations , for wealth , parentage , inheritance , alliancs , learning and cunning , he bosted of the knowledge and experience in Alcumistry , making the simple Gentleman beleene that he could multiply , and of one Angell make two or three , which seemed strange to the Gentleman : insomuch as he became willing enough to see that conclusion : whereby the Alcumister had more hope and comfort to attaine his desire , then if his daughter had yeelded to haue married him : to bee short , he in the presence of the said Gentleman , did include within a little ball of virgins wars a couple of Angells , & after certaine ceremonies and coniuring words , he seemed to deliuer the fame vnto him , but in truth , through Legerdemains , he conusyed into the Gentlemans hand , another ball of the fame scantling , wherein were inclosed many more Angelis then were in the ball which he thought he had receaued , Now ( forsooth ) the Alcumister had him lay vp the same ball of waxe , and also vse certaine ceremonies , ( which I thought good heere to omit ) and after certaine dates , houres , and minutes , they returned together according to the appointment , and found great gaines by multiplication of the angels , insomuch that he being a plaine man , was heereby perswaded that he should not onely haue a rare and notable good sonne in law , but a companion that might helpe to ad vnto his wealth much treasure , and to his estate great fortune and felicity : and to encrease this opinion in him , as also to winne his further fauour : but especially to bring his cūning Alcumistry , or rather his lend purpose to passe , he tolde him that it were folly to multiply a pound of gold , when as easily they might multiply a million , and therefore counselled him to produce al the money he had , or could borrowe of his neighbours , and freendes , and did put him out of doubt , that he would multiply the same , & reduble it exceedingly , euen as he sawe by experience how be delt with the smal somme before his face : this Gent. in hope of gaines and preferment , consented to his sweete motion , & brought out and layd before his feete , not the one halfe of his goodes , but all that he had , or could make or borrowe any manner of waye : then this Iuggling Alchimister hauing obtayned his purpose , foulded the same in a ball in quantity far bigger then the other . And conuaying the same vnto his bosome or pocket , deliuered another Ball ( as before ) in the like quantity , to be reserued , and safely kept in his cheste , whereof ( because the matter was of importance ) eyther of them must haue a keys , and a seuerall lock , that no interruption might be made to the ceremany , or abuse by either of them in defrawding eche other . Now for sooth the circumstancis , and ceremonies being ended & the Alchimisters purpose thereby performed● he tould the Gent that vntil a certen day and hower lymited to retorne , either of them might imploye themselues about theire busines , and necessarie affaires , the Gent to his busines , and he to the citty of London . And in the means tyme the gould should multiply , But the Alchimister ( belike ) hauing other matters of more importāce , cam not iust at the hower appoynted nor yet at the day , nor with in the yere , so as although it weresom what , against y ● Gent. conscience to violate his promise or break the league yet partly by the longing he had to sée , & partely the desire he had to enioy the frute of y ● excellent experiment , hauing for his own securitie ( & the others Satisfaction , some testimonie at the opening thereof , to witnes his sincere dealing , he brake vp the cost●r , & loe , he soone espied the Ball of waxe which he himselfe had layd vpp there with his owne handes , so as he thought , if the hardest should fall , he should finde his principall , and why not as good incrase now , as of the other before ? But alas , when the waxe was broken and the m●ttall discouered , the gould was much abased and became perfect lead . Hitherto haue I spoken somwhat of the knauerie of Alcumistry , now I will conclude with a pretty dialogue that Petrarke a man of great wisdome and learning , and of no lesse experience , hath written who as in his time , sawe the frandulent fetches of this compassing craft , so hath there hin no age , since the same hath bin broached , but that some wise men haue smelt out the euill meaning of these shifting marchants , and bewraped them to the world . Francis Petrarke , ( I say ) treating of the same matter , in forme of a dialogue , introduceth a deciple of his , who fancied the foresaide profession and practise , speaking on this manner . Decip. I hope for a prosperous successe in Alcamistrie . Pet. It is a wonder from whēce that hope should spring , fith the fruite thereof did neuer yet fall to thy lotie : nor yet at any time chance to another , as the report commonly goeth , that many rich men , by this vanity and madnes , haue bin brought to beggery , whilst they haue weatied themselues therewith , weakned their bodies , and wasted their wealth , in trying of couclusions : to make gould ingender gould . Decip. I hope for gould according to the workemans promise . Petra . He that promised the gould , will runne away with thy gould , and thou neuer the wiser . Decip. He promiseth me greate good . Petr. He will first serue his owne turne , and releeue his priuate pouerty , for Alcumisters are a beggerly kinde of people , who though they confesse themselues bare , and needy : yet wil they make other rich , and wealthie , as though others pouertie did molest , and greeue them more then their owne , so far the words of petrarke . Albert in his booke of mineralls , reporteth that Auicen treating of Alcumistry : saith , Let the dealers of Alcumistry vnderstand , that the very nature of things , can not be changed : but rather made by arte , to resemble the same in shew , and likenes : so that they are not the very thing indeede , but seeme so to bee in appearance : As Castles and Towers doe seeme to be built in the ayre , whereas the representations there shewed , are nothing else , but the resemblance of certaine obiects belowe , caused in some bright , and cleere cloude : when the aire is voyde of thicknes , and grossenes , a sufficient proofe hereof may be the looking-glasse : and wee see ( saith he ) the yellow orringe cullour layde vppon red , seemeth to be gould . Thus much for the fond , and vaine arte of Alcumistry , I will now drawe to an ende , leauing to speake of the innumerable charmes of coniurouts , bad Phisitions , lewd Surgions , melancholy Witches , and coseners , especially for such : as had Phisitions and Surgions , knowe not how to cure : as against the falling euill , the b●ting of madde doggs , the stinging of a Scorpion , the tooth-ache , for a woman in trauell , for the kings euill : to get a thorne out of any member , or a bone out of ones throate : for sore eies , to open locks , against spirits : for the botts in a horse , for sower wines , and diuers others . There are also diners books imprinted , as it should appeare by the authoritie of the Church of Rome , wherin are conteyned many medecinall prayers , not only against all deseases of horses , but also for euery impediment , and fault in a horse , in so much as if a shoot fall in the middest of his iorney ; there is a prayer to warrant your horses hoofe so as it shall not broake , how farre soeuer he be from the smythes forge : But these of all the rest are the fondest toyes , that euer were deuised , therefore we wil passe them ouer , and yet how many in these dayes are addicted to the beleefe of these charmes it is incredible , I will giue you a taste of two or three , because you shall see the foolery of the rest . A Charme to be said each morning by a Witch fasting , or at least before she goe abroade . THe fire bites , the fire bites , the fire bites : hogs turde ouer it , hogges turde ouer it , hoggs turde ouer it . The Father with thee , the Sonne with me , the holy Ghost betweene vs both to be , thrise , then spitt ouer one shoulder , and then ouer the other , and then three times right forward . An olde womans Charme wherewith she did much good in the cuntrie and grew famous thereby . AN olde woman that healed all deseases of cattell ( for the which she neuer tooke any reward but a penny and a loase ) being seriously examined , by what words she brought these things to passe , confessed that after she had touched the sick creature , she alwaies departed immediately saying . My loafe in my lap , My penie in my purse : Thou art neuer the better , And I am neuer the worse . A slouenly Charme for sore eiet . The Deuill pull out both thine eies , And etish in the holes likewise . A Miller that had his éeles stolne by night , made mone to the priest of the parish , who indeede was the principall of the theeues that stole the éeles , Sir Iohn willed him to be quiet , for said he I will so curse the theeues , and their adherents with bell , booke , and candle , that they shall haue small ioy of their fish , and therefore the next sonday Sir Iohn gotte him vp to the pulpit with hie surplis on his back , and his Gole about his ne●k , and pronounced these words following , in the audience of the people . All ye that haue stolne the myllers Eeles Laudate Dominum in coelis : And all they that haue consented therunto Benedicamus Domino . By this little you may plainely perceaue the foppery of the Church of Rome , who hould such toyes as authenticall , and also there knauery to make the people beleeue , lies for truth , and falshod for honestie , Bearing them in hand , as in this , so in all the rest , with blindenes , and ignorance but hereof ynoughe . And now to conclude , lett vs backe againe with one pretty knack , which is held to be meruilous and wonderfull . And that is to make a horse tell you how much money you haue in your purse : and I reade of a pretty story of an asse at Memphis in Egypt , that could doe rare feates , among other Iuggling knackes , there and then vsed : there was one that tooke paynes wich an asse , that he had taught him , all these quallities following , and for game he caused a stage to be made , and an assembly of people to meete , which being downe in the manner of a play , he came in with his asse , and sayde : The Sultan hath great needs of asses , to helpe to carry stones , and other stuffe towards his great building which he hath in hand● : the asse immediately fell downe to the ground , and by all signes shewed himself to be sick , and at length to giue vp the ghost , so as the Iuggler begged of the assembly money towards his asse , and hauing gotten all that he could , he saide , now my masters you shall see mine asse is yet aliue , and doth but counterfett , because he would haue some to liue my yeares : but happy the father that begot thée , and thrise happy the Nurse that ●●●tred such a toward yonker as thy selfe : I know thy vertues aswell as thy selfe , thou hast a superficiall twang of a little something : an Italian ribald can not vomit out the infections of the world , but thou my pretty Iuuinall , an English Horrelllorrell , must lick it vp for restoratiue , a putrifie thy gentle brother ouer against thee , with the vilde impostumes at thy lewd corruptions : God blesse good mindes from the blacke enemy say 9 : I know you haue bene prying like the Deuill from East to West , to heare what newes : I will acquaint thee with some . & that a secret Distiuation be fore thou goest . He that drinketh oyle of prickes , shall haue much a doe to awoyd s●rrope of roses : and he that eateth nettles for prouender , hath a priuiledge to pisse vpon lillies for litter . I prethée swéete natures darling , insult not ouermuch vpon quiet men : a worme that is troden vpon will turne againe , and patience loues not to be made a cart of Croydon . I doe begin with thée new , but if I sée thée not mend thy conditions , I le tell you another tale shortly : thou shalt sée that I can do ●t , I could bring in my Author to tell thée to thy fare , that he hath found a knaue in grosse , of thée : but I can say , I haue found thee a foole in retaile : thou séest simplicity can not double , nor plaine dealing cannot dissemble , I could wish thée to amend thy life , and take heede of the Beadle . Vale qui rediculose haec legeris . FINIS . Notes, typically marginal, from the original text Notes for div A10749-e130 * The nature of this Bird is : that building her nest vnder the couer of houses ( as the Swallow doth with vs ) leaus euer behinde her for the owner of the house , one young one , in token of her thankfulnesse : and as I may say , for pawne of her rent . Notes for div A10749-e510 The naturall cause why a Hen thrust through the head with a Bodkin doth liue notwithstanding . This is pretty if it be cleanely done . This is easily don , hovvbeit being nimbly done it vvill deccaue the sight of the beholders . spel this word backward and you shall see what a slouenly charme this is etish . 
A28798	----	Frier Bacon his discovery of the miracles of art, nature, and magick faithfully translated out of Dr. Dees own copy by T.M. and never before in English. De mirabili potestate artis et naturae. English Bacon, Roger, 1214?-1294. This text is an enriched version of the TCP digital transcription A28798 of text R10803 in the English Short Title Catalog (Wing B373). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 73 KB of XML-encoded text transcribed from 36 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A28798 Wing B373 ESTC R10803 11908014 ocm 11908014 50764 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A28798) Transcribed from: (Early English Books Online ; image set 50764) Images scanned from microfilm: (Early English books, 1641-1700 ; 51:3) Frier Bacon his discovery of the miracles of art, nature, and magick faithfully translated out of Dr. Dees own copy by T.M. and never before in English. De mirabili potestate artis et naturae. English Bacon, Roger, 1214?-1294. T. M. [12], 51, [7] p. Printed for Simon Miller ..., London : 1659. Translation of: De mirabili potestate artis et naturae. Advertisements: ([7] p.) at end. Reproduction of original in Huntington Library. eng Magic. Alchemy. A28798 R10803 (Wing B373). civilwar no Frier Bacon his discovery of the miracles of art, nature, and magick. Faithfully translated out of Dr Dees own copy, by T.M. and never befor Bacon, Roger 1659 12861 255 0 0 0 0 0 198 F The rate of 198 defects per 10,000 words puts this text in the F category of texts with 100 or more defects per 10,000 words. 2000-00 TCP Assigned for keying and markup 2002-01 SPi Global Keyed and coded from ProQuest page images 2002-03 TCP Staff (Michigan) Sampled and proofread 2002-03 Sara Gothard Text and markup reviewed and edited 2002-04 pfs Batch review (QC) and XML conversion Frier BACON HIS DISCOVERY OF THE MIRACLES Of ART , NATVRE , And MAGICK . Faithfully translated out of Dr Dees own Copy , by T. M. and never before in English . LONDON , Printed for Simon Miller at the Starre in St Pauls Church-yard , 1659. THE TRANSLATOR TO THE READER . A Prejudicate eye much lessens the noblenesse of the Subject . Bacons name may bring at the first an inconvenience to the Book , but Bacons ingenuity will recompence it ere he be solidly read . This as an Apology is the usher to his other Workes , which may happily breath a more free Air hereafter , when once the World sees how clear he was , from loving Negromancy . 'T was the Popes smoak which made the eyes of that Age so sore , as they could not discern any open hearted and clear headed soul from an heretical Phantasme . The silly Fryers envying his too prying head , by their craft had almost got it off his shoulders . It 's dangerous to be wiser than the multitude , for that unruly Beast will have every over-topping head to be lopped shorter , lest it plot , ruine , or stop the light ; or shadow its extravagancies . How famous this Frier is in the judgment of both godly and wise men , I referre you to the Probatums of such men , whose single Authorities were of sufficiency to equallize a Jury of others ; and as for the Book , I refer it to thy reading . As for my self , I refer me to him , whom I serve , and hope thou wilt adore . THE JUDGMENT OF Divers Learned Men CONCERNING Fryer BACON . IO. Selden de Diis Syris Sintag . 1. r. 2 . — 7.25 . That singular Mathematician , learned beyond what the Age he liv'd in did ordinarily bring forth , Roger Bacon an Oxford man , and a Fryer minorite . The Testimony of Gabriel Powel in his Book of Antichrist in Preface , p. 14. Roger Bacon an Englishman , a founded Scholar of Merton-Colledg in Oxford , a very quick Philosopher , and withall a very famous Divine , he had an incredible knowledge in the Mathematicks , but without Necromancy ( as John Balleus doth report ) although he be defam'd for it by many : Now this man after he had sharply reproved the times wherein he liv'd ; these Errours , saith he , speak Antichrist present . Nicholas the Fourth Pope of Rome did condemn his Doctrine in many things , and he was by him kept in prison for many years together ; as Antonine hath it in his Chronicle . He flourished in the year of our Lord , 1270. John Gerhard Vossius in his Book of the four Popular Arts , printed at Amsterdam , 1650. is every where full of the praises of Bacon , as in the year 1252. About these mens time Roger Bacon also flourished , an Englishman , and a Monk of the Order of St. Francis ; who as he had div'd into all Arts and Sciences : so also he writ many things of them , he was a man both learned and subtil unto a Miracle , and did such wonderfull things by the help of Mathematicks , that by such as were envious and ignorant , he was accused of Diabolical Magick , before Pope Clement the 4th , and for that cause was detained in prison by him for some time . Jo. Pecus Earl of Mirandula , the Phenix of all the wits of his Age , cals him likewise , very ingenious . Moranlicus also commends highly his Opticks . He was buried at Oxford in the Monastery of the Monks of his own Order , anno 1284. So Chap. 35. § . 32. anno 1255. So Chap. 60. § . 13. Of Musick , anno 1270. So Chap. 70. § . 7. 1270. Roger Bacon flourisht in England , a man wonderfully learned . And Chap. 71. § . 8. anno 1270. Roger Bacon a Franciscan Monk , and a Divine of Oxford , was famous amongst the English in all sort of Sciences ; a man of so vast learning , that neither England , no nor the world beside , had almost any thing like or equal to him . ●nd either by envy or ignorance of the Age , wherein he lived , was accused of Magick . He in the mean time did write and recommend to the Memory of Posterity , a Book of Weights , of the Centers of heavy things , of the Practicks of Natural Magick , &c. For he was a man well vers'd in all sorts of study , very learned in the Latine , Greek and Hebrew Tongues , a Mathematician every way accomplisht , and very skilfull both in Philosophy , Physick , Law and Divinity . THE CONTENTS Of the Several Chapters . Chap. 1. Of and against fictitious Apparences and Invocation of Spirits . 1. Chap. 2. Of Charmes , Figures , and their Vse . 4 Chap. 3. Of the force of Speech , and a Check to Magick . 10 Chap. 4. Of admirable Artificial Instruments . 17 Chap. 5. Of Perspective Artificial Experience . 9 Chap. 6. Concerning strange Experiments . 23 Chap. 7. Of Retarding the Accidents of Old Age , and Prolongation of Life . 28 Chap. 8. Of obscuring the Mysteries of Art and Nature . 35 Chap. 9. Of the manner to make the Philosophers Egge . 41 Chap. 10. Of the same Subject another way . 46 Chap. 11. Of the same Subject another way . 49 BE pleased to take notice , that there is now in the Press 18 Books of the Secrets of Art & Nature , Collected out of the choicest Authors , both Antient and Modern ; first designed by Iohn VVecker Dr of Physick , and now much enlarged by Dr R. Read . The like never before in the English Tongue . To be sold at the Starre in St Pauls Church-yard . A LETTER SENT BY Frier ROGER BACON TO VVilliam of Paris , Concerning both The Secret Operation OF NATURE & ART , As also The Nullity of Magick . CHAP. I. Of and against fictitious Apparences and Invocation of Spirits . THat I may carefully render you an answer to your desire , understand , Nature is potent and admirable in her working , yet Art using the advantage of nature as an ●n●trument ( experience tels us ) is of greater efficacy than any natural activity . Whatsoever Acts otherwise than by natural or artificial means , is not humane but meerly fictitious and deceitfull . We have many men that by the nimblenesse and activity of body , diversification of sounds , exactness of instruments , darkness , or consent , make things seem to be present , which never were really ex●stent in the course of Nature . T●● world , as any judicious eye may see , groans under such bastard burdens . Jugle● by an handsome sleight of hand , will put a compleat lie upon the very sigh●● . The Pythonissae sometimes speaking from their bellies , otherwhile from the throat , than by the mouth , do create what voices they please , either speaking at hand , or farre off , in such a manner , as if a Spirit discoursed with a man , and sometimes as though Beasts bellowed , which is all easily discovered by private laying hollow Canes in the grasse , or secre● places , for so the voices of men will be known from other creatures . When inanimate things are violently moved , either in the Morning or Evening twilight , expect no truth therein , but down-right cheating and cousenage . As for consent , men by it may undertake any thing they please , if so be they `have a mutual disposition . These I mention , as practices wherein neither philosophical Reasons , Art , or power of Nature is prevalent . Beyond these there is a more damnable practice , ●●en men despising the Rules of Philosophy , irrationally call up wicked Spirits , supposing them of Energy to satisfie their desires . In which there is a very vast errour , because such persons imagine they have some authority over Spirits , and that Spirits may be compelled by humane authority , which is altogether impossible , since humane Energy or Authority is inferiour by much to that of Spirits . Besides , they admit a more vast mistake , supposing such natural instruments , as they use , to be able either to call up , or drive away any wicked Spirit . And they continue their mistake in endeavouring by Invocations , Deprecations or Sacrifices to please Spirits , making them propitious to their design . Without all question , the way is incomparably more easie to obtain any thing , that is truly good for men , of God , or good Angels , then of wicked Spirits . As for things which are incommodious for men , wicked Spirits can no further yeeld assistance , then they have permission , for the sins of the sonnes of men , from that God , who governs and directs all humane affairs . Hence therefore I shall conclude ( these things being beyond , or rather against the Rules of Wisdome ) No true Philosopher did ever regard to work by any of these six wayes . CHAP. II. Of Charms , Figures , and their Vse . WHat men ought to believe touching Figures , Charms , and such stuff , I shall deliver my opinion . Without doubt there is nothing in these dayes of this kind , but what is either deceitfull , dubious , or irrational , which Philosophers formerly invented to hide their secret operations of Nature and Art from the eyes of an unworthy generation . For instance , if the virtue of the Load-stone , whereby it draws iron to it were not discovered , some one or other who hath a mind hereby to cosen the people , so goes about his businesse , as lest any by-stander should discover the work of attraction to be natural , he casts Figures , and mutters forth some Charmes . Thus many things lie dark in Philosophical writings ; in which the wiser sort of Readers will expresse so much discretion , as reject the Figures and Charmes , eying the works of Nature and Art , that so they may see the mutual concurrence of animate and inanimate creatures , occasioned by Natures conformity , not any efficacy of Figures or Charmes . This is the cause why the unlearned crew have judged such natural or artificial operations to be meerly Magical . And some fond Magicians beleeve , That their casting of Figures and Charmes was the sole cause of such operations ; hereupon leaving their natural and artificial operations have stuck close to their erroneous casting of Figures and Charms . And thus they both have by their own folly deprived themselves of the benefit of the others wisdome . In times past , godly and religious men , or rather God himself , or his good Angels composed several Prayers , which yet may retain their primitive virtue . As to this day , in several Countreys , certain prayers are made over hot irons , and water in the River , &c. By which the innocent are ci●ared , and guilty condemned ; yet all this is done by the Authority of the Church , and her Prelates . Our Priests exercise their holy water , as formerly the Iews did in the Old Testament , in making the water of Tryal , whereby the wife was tryed , whether she were an adultresse , or honest . Not to instance in others of the like nature . Concerning those Secrets , which are revealed in Magicians writings , although they may contain some truth , yet in regard those very truths are enveloped with such a number of deceits , as it 's not very easie to judge betwixt the truth and falshood , they ought all worthily to be rejected . Neither must men be believed , who would assure us , That Solomon , or some other of our sage Progenitors were Authors of such Books , because those Books are not received either by the Churches Authority , or by any prudent men , but only by a few cheating Companions to be the works of such men . Mine own experience assures me they compose and set forth new works and inventions of their own , in lofty high flown expressions , the more colourably to make their lies passe under the shelter of the Text ; prefixing some specious titles , the better to set them off , impudently ascribe such bastard births to famous Authors . Figures are either composed of words involved in the formes of letters , invented to contain the sense of some * speech or prayer ; or they are made according to the face of the Heavens in proper and select seasons . The Figures of the former sort must have the same sentence that I gave of prayers formerly ; as for Figures and * Impressions of the other kind , unlesse they be made in their peculiar seasons , they are not of any efficacy . And hence it is that all wise men think they effect nothing , who only go according to their prescribed Characters , not at all regarding more than the bare external forme . The more knowing sonnes of Art , dispose all their works of Nature and Art according to the power of the Heavens , casting their work under a right Constellation , no lesse than the casting it in a right Figure . Now in regard there is much difficulty to discern the motion of Celestial Bodies , many are cousened , and very few know , how to begin their work either profitably or truly . Hence it comes to passe , that the croud of judicious Mathematicians and Starre gazers effect little , and that unprofitable , while the more expert Professours , who sufficiently understand their own Art , attain many conveniences both by their Operations and Judgements in select and proper opportunities : And yet let us take notice , how the Physician , or he that would re-erect a drooping soul , effects his designe by the use of Figures or Charmes , which in themselves are meerly fictitious ( as Constantine the Physician is of opinion . ) Physicians use Figures or Charmes , not for any prevalency in them , but that the raising of the soul is of great efficacy in the curing of the body , and raising it from infirmity to health , by oy and confidence is done by Charmes ; for they make the Patient receive the Medicine with greater confidence and desire , exciting courage , more liberal belief , hope and pleasure . The Physician then who would magnifie his cure , may work some way of exciting hope and confidence in his Patient ; not that hereby he should cheat , but stirre up the sick to believe he shall recover , which if we pin our faith on Co●stantines sleeve , is very tolerable . Upon this account he defends the hanging Charmes or Figures about the Neck . The soul no question is of much prevalenc● by reason of its strong affections over its proper body , as Avicen saith in lib. de anima , & 8. & animal . to which all wise men accord . Hereupon it was , that they concluded sick persons should be delighted by the company of children to play before them , and other pleasing objects . Yea they frequently consent to such things as please the appetite , though they be obnoxious to their disease ; because affection , desire and hope of the soul conquers many diseases . CHAP. III. SERMONIS . Of the force of Speech , and a Check to Magick . IN regard truth must not receive the least injury , we should take more exact notice how every agent communicateth the Virtue and Species which is in it to other extrinsecal objects ; I mean not only the substantial Virtue , but even Act●ve Accidents , such as are in tertia specie Qualitatis . As for the Virtues which flows from the Creature , some of them are sensible , some insensible . Man which is both the most noble corporeity , and dignified rational soul , hath no lesse than other things heat and spirits exhaling from him , and so may no lesse than other things emit and dispose of his Virtues and Species to external Objects . Some creatures we know have power to metamorphose and alter their objects . As the Basilisk , who kils by ●ight alone . The Wolf , if she first see a man before the man see him , makes the man hoarse . The Hyaena suffers not the dog which comes within his shadow to bark ( as Solinus de mirabilibus mundi , and others ) And Aristotle lib. 2. de Vegetab . saith , That Female Palm-trees bring forth fruit to maturity by the smell of their Males . And Mares in some Kingdoms impregnate by the smell of Horses ( as Solinus affirms . ) Aristotle in his Secrets assures us of several other contingencies which issue from the Species and Virtues of Plants and Animals . Hence I argue , If Plants and Animals , which are inferiour in dignity to our humane Nature , can emit , then surely may man more abundantly emit Species , Virtues and Colours to the alteration of external Bodies . To this purpose is that , which Aristotle tels us ( Lib. de s●mno & Vigiliâ ) a menstruous woman looking in a glasse , doth infect it with spots , like clouds of bloud . Solinus further writes , That in Scythia there are women which have two sights in one eye . ( Hence Ovid , Nocet pupilla duplex . ) and that these women by their glances kill men . And we our selves know , That men of an evil complexion , full of contagious infirmities , as Leprosie , the Falling-sickness , spotted Feaver , bleer-eyed , or the like , infects those men in their company : While on the other side , men of a sound and wholsome complexion , especially young men , do by their very presence exhilerate and comfort others ; which no question , as Galen in his Techne , proceeds from their pure spirits wholsome and delightsome vapours , their sweet natural colour , and from such Species and Vir●ues as they emit . That man whose soul is defiled with many hainous sins , his Body infirme , his Complexion evil , and hath a vehement fancy and desire to hurt his neighbour , may bring more inconveniencies , then another man . The Reason may be , the Nature of Complexion and infirmity yeelds obedience to the thoughts of the Heart , and is more augmented by the intervention of our desires . Hence it is that a leprous person , who is solicitous , desirous and fancying to infect some one or other in the room , may more easily and forceably effect it , than he which hath no such intention , fancy or desire . For ( as Avicen observes in the fore●cited place ) the nature of the body is obedient to the thoughts , and more intent fancies of the soul . And ( as Avicen in the 3d Metaph. affirms ) the thought is the first mover , after that the desire is made conformable to the thought , then after that the natural virtue , which is in the members , obeys the desire and thought ; and thus it is both in good and bad effects . Hence it is that a young man of a good Complexion , healthfull , fair , well featured Body , having his soul not debauched with sinne , but of a strong fancy and vehement desire to compasse the effecting of some magnificent designe , withall adding the power of his Virtues , Species and natural heat ; He may by the force of these * Spirits , Vapours and influences work both more powerfully and vehemently , than if he should want any of these fore-going qualifications , especially strong affections and forceable imaginations . Hence I conclude , Men by the concurrence of the foresaid Causes , Words and Works being the Instruments , bring great undertakings to perfection . As for words , they are hatched within , by the thoughts and desires of the mind , sent abroad by heat , Vocale arteries , and motion of the Spirits . The places of their generation are in open passages , by which there is a great efflux of such spirits , heat , vapours , virtues , and Species , as are made by the soul and heart . And therefore words may so farre cause alterations by these parts or passages , as their Nature will extend . For it 's evident , That breathings , yawnings , several resolutions of Spirits and heat come thorow these open passages from the heart and inward parts : Now if these words come from an infirm and evil complexionated body , they are constantly obnoxious . But if from a pure sound and wholsome constitution , they are very beneficial and comfortable . It 's clear then , That the bare generation and prolation of words joyned with desire and intention are considerable in natural operations . Hereupon we do justly say , Vox viva magnam habet virtutem ; Living words are of great Virtue . Not that they have any such Virtue of doing or undoing , as Magicians speak of , but only they have the Virtue of Nature , which makes me put in this Caution of being extream cautelous herein . For a man may , as many have already done , erre on both hands : Some wholly denying any operation of words : Others superfluously decline to a Magical use thereof . Our duties should be to have a care of such Books , as are fraught with Charms , Figures , Orizons , Conjurations , Sacrifices , or the like , because they are purely Magical . For instance , the Book De Officiis Spirituum , liber de morte animae , liber de art● notariâ , with infinite others , containing neither precepts of Nature or Art , having nothing save Magical Fopperies . Yet herewithall we must remember , there are many Books commonly reputed to be Magical , but have no other fault then discovering the dignity of wisdome . What Books are suspicious , and what not ; Every discreet Readers experience will show him . The Book which discovers natural or artificial operations imbrace ; that which is void of either or leave both , as suspitious and unworthy the consideration of any wise man . 'T is usual with Magicians , to treat of both unnecessary and superfluous subjects . 'T was excellently said of Isaac ( in lib. de Febribus , ) The rational soul is not impeded in its operations , unlesse by the Manicles of ignorance . And Aristotle is of opinion , ( in lib. secret . ) That a clear and strong intellect , being impregnated by the influences of divine Virtue , may attain to any thing which is necessary . And in 3d Meteor , he saith , There is no influence or power , but from God . In the Conclusion of his Ethicks , There is no Virtue , whether Moral or Natural without divine influence . Hence it is , that when we discourse of particular agents , we exclude not the Regiment of the universal Agent , and first Cause of all things . For every first Cause hath more influence on the Effect , than any second Cause , as he speaks in the first proposition of Causes . CHAP. IV. Of admirable Artificial Instruments . THat I may the better demonstrate the inferiority and indignity of Magical power to that of Nature or Art , I shall a while discourse on such admirable operations of Art and Nature , as have not the least Magick in them , afterwards assign them their Causes and Frames . And first of such Engines , as are purely artificial . It 's possible to make Engines to sail withall , as that either fresh or salt water vessels may be guided by the help of one man , and made sail with a greater swiftness , than others will which are full of men to help them . It 's possible to make a Chariot move with an inestimable swiftnesse ( such as the Currus falcati were , wherein our fore fathers of old fought , ) and this motion to be without the help of any living creature . It 's possible to make Engines for flying , a man sitting in the midst whereof , by turning onely about an Instrument , which moves artificiall Wings made to beat the Aire , much after the fashion of a Birds flight . It 's possible to invent an Engine of a little bulk , yet of great efficacy , either to the depressing or elevation of the very greatest weight , which would be of much consequence in several Accidents : For hereby a man may either ascend or descend any walls , delivering himself or comrads from prison ; and this Engine is only three fingers high , and four broad . A man may easily make an Instrument , whereby one man may in despight of all opposition , draw a thousand men to himself , or any other thing , which is tractable . A man may make an Engine , whereby without any corporal danger , he may walk in the bottome of the Sea , or other water . These Alexander ( as the Heathen Astronomer assures us ) used to see the secrets of the deeps . Such Engines as these were of old , and are made even in our dayes . These all of them ( excepting only that instrument of flying , which I never saw or know any , who hath seen it , though I am exceedingly acquainted with a very prudent man , who hath invented the whole Artifice ) with infinite such like inventions , Engines and devices are feasable , as making of Bridges over Rivers without pillars or supporters . CHAP. V. Of Perspective Artificial Experiences . THe physical figuration of rayes are found out to be very admirable . Glasses and Perspectives may be framed , to make one thing appear many , one man an Army , the Sun and Moon to be as many as we please . As Pliny in the 2d Book , Nat. Hist. chap. 30 saith , That Nature so disposeth of vapours , as two Sunnes , and two Moons ; yea sometimes three Sunnes shine together in the Air . And by the same Reason one thing may in appearance be multiplied to an infinity , in regard that after any creature hath exceeded his own virtue ( as Aristotle cap. de vacuo . ) no certain bounds is to be assigned it . This designe may seem advantagious to strike terrours into an Enemies Camp or Garison , there being a multiplication of appearances of Srarres , or men assembled purposely to destroy them : Especially if the following designe be conjoyned to the former ( viz. ) Glasses so cast , that things at hand may appear at distance , and things at distance , as hard at hand : yea so farre may the designe be driven , as the least letters may be read , and things reckoned at an incredible distance , yea starres shine in what place you please . A way , as is verily believed , Iulius Caesar took by great Glasses from the Coasts of France , to view the site and disposition of stoth the Castles and Sea-Towns in great Britain . By the framing of Glasses , bodies of the largest bulk , may in appearance be contracted to a minute volumne , things little in themselves show great , while others tall and lofty appear low and creeping , things creeping and low , high and mighty , things private and hidden to be clear and manifest . For as Socrates did discover a Dragon , whose pestiferous breathings and influences corrupted both City and Countrey thereabouts , to have his residence in the Caverns of the Mountains . So may any other thing done in an Enemies Camp or Garison , be discovered . Glasses may be framed to send forth Species , and poisonous infectious influences , whither a man pleaseth . And this invention Aristotle shewed Alexander , by which he erecting the poison of a Basilisk upon the Wall of a City , which held out against his Army , conveyed the very poison into the City it self . Glasses may be so framed and placed , as that any man coming into a room , shall undoubtedly imagine he sees heaps of gold , silver , prceious stones , or what you please , though upon his approach to the place he shall perceive his mistake . It 's then folly to seek the effecting that by Magical Illusions , which the power of Philosophy can demonstrate . To speak of the more sublimate powers of Figurations , leading and congregating rayes by several Fractions and reflexions to what distance we please , so as any object may prove combustible . It 's evident by Perspectives they burn backward and forward , which Authours have treated on in their Books . That which is the most strange of Figurations and Mouldings , is the description of Celestial Bodies , both according to their Longitude and Latitude , in such Corporeal Figures , as they naturally move by their diurnal motion . An Invention of more satisfaction to a discreet head , than a Kings Crown . But this will suffice as to Figurations , though we might produce infinite prodigies of the like Nature . CHAP. VI . Concerning strange Experiments . TO our former discourse we may adjoyn such works as are effected without Figurations . We may have an artificial composition of Saltpeter , and other ingredients ; or of the oil of Red Petrolei , and other things , or with Maltha , Naphtha , with such like , which will burn at what distance we please , with which Pliny reports , Lib. 2. Chap. 104. that he kept a City against the whole Roman Army : For by casting down Maltha he could burn a Souldier , though he had on his Armour . In the next place , to these we may place the Grecian fire , and other combustibles . To proceed , Lamps may be made to burn , and waters to keep hot perpetually . For I know many things which are not consumed in the fire , as the Salamanders skin Talk , with others , which by some adjunct both are inflamed and shine , yet are not consumed , but rather purified . Besides these , we may speak of divers admirable peeces of * Nature . As the making Thunder and Lightning in the Air ; yea with a greater advantage of horrour , then those which are onely produced by Nature . For a very competent quantity of matter rightly prepared ( the bignesse of ones thumb ) will make a most hideous noise and corruscation , this may be done several wayes ; by which a City or Army may be overcome , much after the fashion as Gideon overcame that vast Army of the Midianites with three hundred men , by the breaking of their Pitchers , and shining of their Lamps , together with the sudden leaping forth of the fire , and inestimable cracklings . These would appear strange , if they were designed to their just height both of proportion and matter . I might produce many strange works of another kind , which though they bring no sensible profit , yet contain an ineffible spectacle of wit , and may be applied to the probation of all such secrets , as the ignorant crew will not imbrace . Such might I name the attraction of Iron to the Loadstone , a thing so incredulous , as none save an eye-witnesse would believe . And in this attraction of Iron , experience will show a diligent searcher , more wonders than any vulgar capacity can entertain . But to proceed to greater , and more than these . There is an attraction of gold , silver , and all other metals , by a certain stone , much after the same manner . Besides one stone will runne to the heap . Plants may have their mutual concurrence , and the parts of sensible creatures locally divided , will naturally move to a mutual imbracement . The consideration whereof makes me think , that there is not any thing , whether in divine or outward matters too difficult for my faith . To proceed higher . The whole power of the Mathematicks may compose a spherical Engine , according to P●olomies frame in eight Almagest ; which sincerely describes both longitude and latitude of all Celestial Bodies ; but to give them a natural diurnal motion is not in the power of the Mathematicks . However a discreet head-piece would do well to try the making hereof of such materials and artifice , as it might have a natural diurnal motion . Which seems to me possible ; and because many things are moved with the motion of the Heavens , as Comets , the Sea tides , with several other things , which are turned about either in the whole or in part . Such a work might be thought more miraculous , and of a vaster benefit than any thing hitherto mentioned . For the perfecting of this would frustrate all other , whether the more curious , or the more vulgar Astronomical Instruments , which surely would be more valuable than a Kings Coffers ; and yet there may matters be brought to passe , which though they will not reach so near a miracle , yet of farre greater publick and private profit . As the producing so much gold or silver , as we please , not by the work of Nature yet accomplishment of Art : seeing there may be ten and seven wayes of gold , ●●ght by the mixture of silver with gold ; and the first way is made by sixteen parts of gold with some parts of silver , which will attain the four and twentieth degree of gold , alwayes augmenting one degree of gold with one of silver , and so for the mixture of brasse with gold . So the last way is * by the four and twenty degrees of pure gold without mixture of other metal . And beyond this , Nature knows no further progresse , as experience tels us . Though Art may augment gold in the degrees of purity , even to infinitenesse , and compleat silver , without the least cheat : And yet that which seems more rare than all this is , That though the rational soul ( hath so farre its free-will , as ) it cannot be compelled , yet may effectually be excited , induced and disposed freely to alter its affections , desires and behaviours to the dictates of another man . And this may not only be practised upon one particular person , but upon a whole Army , City , or Body of a Nation living under one Region , if we believe experience . And this experience , Aristotle discloseth in his Book of Secrets , both of an Army , Region and single person . And thus I have well nigh finished my thoughts of Nature and Art . CHAP. VII . Of Retarding the Accidents of Old age , and Prolongation of Life . THe furthest attainment , which the complement of Art , joyned with the whole Energy of Nature can reach unto , is the Prolongation of Life to a very old date . How farre this is attainable , manifold experience hath shewed us . Pliny reports , That Pollio , a man of a strong body and mind , lived much longer then men usually now : of whom Octavius Augustus enquiring , What course he took to live so long ? was answered aenigmatically , he used Oyl without , and Mulsum within ( now according to the opinion of some , it 's eight parts of water , and nine of honey ) I might produce many examples of the same quality : as that which fell out in the dayes of King William ; A Countrey-man plowing in the field , found a golden vessel , containing a certain liquor , which he supposing to be the Dew of Heaven , washed his face withall , and drunk of it , whereby he became renued in spirit , body and excellency , De bubulio factus est Bajulus Regis Siciliae , from a Plow-man he was made Porter to the King of Sicily . And the Popes Letters assures us , That Almannus , held Prisoner by the Sar●cens , through the use of a Medicine lived five hundred years . For the King , whose Captive he was , having received this Medicine from the Embassadours of the great King , and being suspitious of them , made tryal hereof upon this Captive , which was brought him for that purpose . And the Lady of the Woods in great Britanny searching for a white Hinde , found an Ointment , wherewith the Keeper of the Woods anointed his whole body , except the soals of his feet , and he lived three hundred years without any corruption , save in the soals of his feet , which had some passions . We our selves know it frequent in these dayes , That plain Countrey men , without the advantage so much as of a Physicians advice , live very healthfully an hundred years , or little lesse . And these are the rather confirmed by the operations of Animals , as Harts , Eagles , Serpents , and many others , who by the efficacy of heart or stones , have renewed their youth : And wise men seeing , that even bruits could reach so farre to their Prolongation , adjudging it no lesse feasable by reasonable men , set themselves on the Spurre to find out this secret . Hereupon Artefius from his own ingenuity , having found the Secrets , of Stones , Herbs , Sensibles , &c. both for the knowledge of Nature , and especially the Prolongation of Life , did * rejoyce , that he had lived 1025. yeares . Further , to confirme this Assertion of the Prolongation of Life , it 's considerable , That man naturally is immortal , that is to say , Potens non mori , hath a possibility of not dying . Yea , even after his fall , he might live a thousand years , though by degrees the length of life was abbreviated . Hence it follows , That this abbreviation is Accidental , and consequentially may be repaired in whole or in part ; and upon search we shall find the accidental cause of this corruption , is not from the Heavens , or any other than the defect of true Government of our health . In that our Fathers are corrupt and imbecil , they beget sonnes of a corrupt complexion and composition , and their children upon the same score are corrupted . Thus the Pedig●ee of corruption is deprived from Fathers to sonnes , untill we settle upon our heirs an assured abbreviation of our dayes . Yet this doth not conclude , That to perpetuity there shall succeed an abbreviation of our life , since there is a positive period set to our life , men may live till they be eighty years , though then their dayes be but labour and sorrow . Now if every man would from the br●st exercise a compleat Regiment of health ( which consists in such things as have relation to Meat , Drink , Sleep , Waking , Motion , Rest , Evacuation , Retention , Air , and the Passions of the mind . ) He might find a remedy resisting his proper malady . For upon the prosecution of such a Regiment , one might arrive at the uttermost limit of that Nature he had from his Parents will permit , and be led to the very last period of Nature ( I mean Nature fallen from its original uprightnesse ) beyond which there is no further progresse ; because it doth little or nothing availe against the corruption of our Ancestours : and yet the great impossibility of any mans so ordering himself in a mean , in all the fore-mentioned things , as the Regiment of health exacts , wherefore abbreviation of our dayes does not only from our Progenitors , but hath its advantages from the want of Regiment . However the Art of Physick sufficiently determines this . Although nor rich , or poor , wise or ignorant , no nor the most accurate Physitians themselves , do accomplish this Regiment in themselves or others , as every eye can discern . Yet Nature is not deficient in Necessaries , or Art any wayes incompleat , but rather is advantagious to make insurrections and irruptions against , and so farre into these accidental passions , as they are either whol●● or in part rooted out . At first , and in the beginning of our ages declining , the remedy was easie : But since we have five thousand years or more disadvantage , the Cure is more craggy . But waving the Inconveniences wise men moved by the considerations forementioned , have endeavoured to find out the means and wayes , which not only are forceable against the defects of every mans proper Regiment , but also against the corruptions of our Parents : Not that hereby they can attain to the years of Adam or Arte●ius , by reason of the growing corruption , but that our dayes may be augmented an hundred yeares , or more , above the ordinary age of most men in these dayes . And though it be impossible absolutely to retard the accidents of old age , yet hereby they may mitigate them , so as life will happily be prorogued beyond the common account , yet alwayes within the ultimate circuit of Nature . There is a bounder of Nature , set in men since their Fall . There is a bounder of every particular man arising from the proper corruption of his Parents . Beyond both these bounders it 's impossible to passe ; yet happily one may arrive beyond the latter : nor yet so farre to go beyond it , as that the wisest of men can ever reach the former . Although there be a possibility and aptitude of Nature to proceed to that boundary our fi●st Parents set them● Let no man think this strange , since this ap●itude extends it self to immortality , as app●a●s both before the fall , and shall be evident after the Resurrection . Perhaps you may obj●ct , That neither Aristotle , Plato , Hippocr●●es , or Galen ever attained that pr●longation . I shall answer , They have not attained the knowledge of many ordinary truths , which other ingenious heads have found out ; a●d if so , they may easily miscarry in a businesse of such weighty consequence , though they made it their study : especially , if we consider , how they were ●u●dened with other imperti●en●●es , and so were sooner brought to their g●●y haires , spending the inch of their Candles in more debased and vulgar subjects , than in finding out the wayes to ●o great Secrets . We are not ignorant Aristotle sayes in his Predicaments , That the Qu●●●ature of a Circle is possible , yet not then known . Yea he conf●sse●● , himself and all his Predecessors were ignorant hereof , yet we in our times know it . Now if Aristotle did come short in such a trivial , much more might he in the deep mysteries of Nature . Even in these dayes wise men are ignorant of many things , which the most ordinary capacity shall understand ere long . Thus the Objection is of little force . CHAP. VIII . Of obscuring the Mysteries of Art and Nature . AFter an enumeration of some few examples concerning the pr●valency of Nature and Art ( ●hat by these few we may gather many , ) by these parts the whole ; and so from particulars , ●n●vers●ls , which will d●m●nstrate the u●●●●●ssary ●spiring to Magick , since bo●h N●ture and Art afford such suffic●●nci●s . I shall now endeavour a method●●al procedure in singulars , la●ing open b●●h the cau●es a●d waves in particular : and yet I ●ill call to mind how a●●ecrets ( of * Nature ) are not committed to Goats-skins and Sheeps-pelts , that every clown may understand them , if we follow Socrates or Aristotle . For the latter in his Secreta Se●retarum affirmes , He breaketh the heavenly Seal , who communicateth the Secrets of Nature and Art ; the disclosing of Secrets and Mysteries , producing many inconveniencies . In this case Aulus Gellius in Noct. A●tic . de Collatione Sapie●tum , sayes , It 's but folly to profer Le●tices to an Asse , since hee 's content with his Thistles . Et in lib. lapidum , The divulging of Mysteries is the diminution of their Majesty , nor indeed continues that to be a Secret , of which the whole fry of men is conscious . For that which all men , which wise , and the more noted men affirme is truth . That therefore which is held by the multitude , as a multitude , must be false ; I mean of that multitude , which is distinct from knowing men . The multitude , it 's true , agree with wise men in the more vulgar conceptions of their mind ; but when they ascend to the proper principles and conclusions of Sciences and Arts , they much dissent ( striving to get onely the appearances in Sophismes and subtilties which wise men altogether reject ) ) And this their ignorance of the proprieties and Secrets , makes the division from knowing men . Though the common conception of the mind , have all one Rule and Agreement with knowing men . Yet as for common things , they are of small value , nor enquirable for themselves , but rather for particular and proper ends . The Reason then , why wise men have obscured their Mysteries from the multitue , was , because of their deriding and slighting wise mens Secrets of wisdome , being also ignorant to make a right use of such excellent matters . For if an accident help them to the knowledge of a worthy Mystery , they wrest and abuse it to the manifold inconvenience of persons and communities . Hee 's then not discreet , who writes any Secret , unlesse he conceal it from the vulgar , and make the more intelligent pay some labour and sweat before they understand it . In this stream the whole fleet of wise men have sailed from the beginning of all , obscuring many wayes the abstruser parts of wisdome from the capacity of the generality . Some by Characters and Verses have delivered many Secrets . Others by aenigmatical and figurative words , as Aristotle sayes , ( in lib. Secret , O Alexander , I shall ais-close to you the greatest of Secrets , which it becomes you by divine Assistance to keep secret , and perfect the thing pr●posed . Take then then the Stone , which is no Stone , which is in every man , and in every place , and in all times ; and it shall be called the Philosophers Egge , and the Terminus Ovi . And thus we find multitudes of things obscured in the Writings and Sciences of men , which no man without his Teacher can u●vail . Thirdly , They have obscured their Secrets by their manner of Writing , ●s by Consonants without Vowels , none knowing how to read them , unlesse he know the signification of those words . Thus the Hebrewes , Caldees , Arabians , nay the major part of men do most an end write their Secrets , which causeth a great obscurity amongst them , especially amongst the Hebrewes . For , as Aristotle sayes in his fore recited Book , God gave them all manner of wisdome long before they were Philosophers : And all Nations had their Originals of Philosophy from the Hebrewes , as Albumazar in lib. Introductorii Majoris ; and other Philosophers , with Iosephus lib 1. & lib. 8. Antiquit. makes it evident . Fourthly , This obscuring is occasioned by the mixture of several sorts of Letter● , for so the Eth●ick Astronomer hid his knowledge , writing it in H●b●ew , Greek and Latine Le●ters altogether . Fif●hly , This obscuring was by their inventing other letters , th●n those which were in use in their own , or any other Nation , being framed meerly by the pattern of th●●r own 〈◊〉 , which surely is the grea●e●t imp●d●men● ; yet this was the pr●ctice of Artefiu● in lib. de Secretis Naturae . Sixthly , They used not the Characters of Letters , but other Geometrical Characters , which have the power of Letters according to the several Position of Points , and Markes . And these he likewise made use of . Seventhly , There is a greater Art of obscuring , which is called Ars Notoria , which is the Art of Noting and Writing , with what brevity , and in what manner we desire . This way the Latines have delivered many things . I held it necessary to touch at these obscurings , because it may fall out , I shall thorow the magnitude of our Secrets discourse this way , that so I may help you so farre as I may . CHAP. IX . In aliis Adverg . Of the Manner to make the Philosophers Egge . NOw I shall methodically handle those things I promised above , the dissolving the Philosophers Egge , and finding out the parts thereof ; a work which will give beginning to other enterprises . Make a diligent purification of the Calx with the waters of Alkali , and other acute waters , grind it by several contrition with the salts , and * burn it with many assations , that the earth may be perfectly separated from other elements , which I hold worthy the * longitude of my stature . Understand it if you can . For without doubt there will be a composition of Elements , and so it will be part of that Stone which is no Stone , which is in every man , and in every p●●ce of man ; and you may find this in all the seasons of the year in its place . Then take oyl after the form of a Saffron-cheese , and so viscouous first ( as not to be smitten asunder by a stroak ) divide the whole fi●ry virtue , and separate it by dissolution , and let it be dissolved in acu●e water , of a temperate acutenesse , with a slight fire , and let it be boyled till his † fatnesse , as the fatnesse of flesh be separated by distillation , that nothing of the unctiousnesse may issue forth ; and let this fiery virtue be distilled in the water of Urine . Afterwards boil it in Vinegar , untill the least part , which is the cause of adustion be dried up , and the fiery virtue may be had ; but if theere be no regard of it , † again let it be made . Mind and search what I say : for the speech is d●fficult . The Oyl is dissolved in acute waters , or in common Oil which works more ex●resly , † or in acute Oyl of Almonds upon the fire ; so as the Oyl be separated , and the spirit remain occult , in the p●rts of living creatures , Sulphur and Ar●●ick . For the stones , in which the Oyl of humidity overflows , have their terminus in the union of its parts : for there is no vehement union , but one may be dissolved from another by the nature of water , which is the subject of liquefaction in the spirit , which is the Medium betwixt the dry parts and the Oyl . The dissolution being made there will remain in the spirit , a pure humidity , vehemently mixed with dry parts , which are moved in it , when the fire resolves it , which is sometimes called of the Philosophers , Sulphur fusibile , sometimes Oyl , other while an ●ery humour , sometime a conju●ctive substance , which the fire separates not , sometimes Camphore : and if you please , this is the Philosophers Egge , or rath●r the Terminus and end of the Egge ; and it came ●o us from these Oyls , and may be esteemed amongst the subtilties , when it is purged and separated from the water and oyl in which it is . Further , the Oyl is corrupted by grinding it with desicea●ing things , as with salt or Atrimentum , and by a●●ation , because there is a passion arising from the contrary ; and afterwards it is to be sublimated , untill it be deprived of † its o●eagmeity , and because its a● Sulphur or Arsnick amongst Minerals , it may be prepared , even as it . Yet it 's better to boil it in waters , that are temperate in acuity , untill it be purged and whitened . Which wholsom exaltation is made either in hot or moist fire : The distillation must be re-iterated , that it may sufficientl● receive it● goodnesse , untill it be rectified , the signs of its last rectification are candor and crystalline se●enity : And when other things grow black by fire , this grows white , is cleansed , shines with clearn●sse and admirable splendour . From this water and its earth comes Argentum vivum in Minerals , and when the matter hath waxed white , this way it is congealed ; the Stone of Aristotle , which is no Stone , it 's set in a Pyramid a hot place , or ( if you please ) in the belly of an Horse or Ox , and it imitateth an acute Feavor . For from seven to fourteen , and from that it sometimes proceeds to one and twenty , that the Fecis of the Elements may be dissolved in its water , before it be separate : The dissolution and distillation is to be iterated , untill it be rectified . And here is the end of this intention . Yet know that when you have consummated your work , you are then to begin . Another Secret I shall shew you , you must prepare Argentum vivum by mortifying it with the vapour of ●in for Pearls , and with the vapour of Lead for the ●●one Iberus ; then let it be ground with desiccating things , and At●ramentis , and the like , as is said , and let there be an as●ation : Then let there be a sublimation * if for Pearles twelve times ; if for rednesse one and twenty times , untill the humidity within it be totally corrupted . Nor is it possible , that its humidity be separated by vapour , as the fore-said oyl ; because it s vehemently mixed with its ●ry parts ; nor doth it constitute , as in the fore●said metals . In this Chapter you may be deceived , unlesse you distinguish of the sign●●ication of the words . It 's now high time I involve the third Chapter : that you acquire the Calx , the * Calx of the body , which you intend , the body is calcined , when it is appodiated , i. e. that the humour in it may be corrupted by salt , and with salt Armoniack and vinegar , and sometimes with burning things , and with Sulphur and Arsnick : and sometimes bodies are fed with Argentum vivum , and sublimated from them , untill they remain * putred . The Claves of the Art are congelation , resolution , inceration , proportion ; and another way purification , distillation , seperation , calcination and fixation , and then you may acquiesce . CHAP. X. FORTE . 620. Of the same Subject another way . IN the 602. Arabian year you intreated me for some Secrets . Take then the Stone , and calcine it with a light assation and strong contrition , or with acute things . But in the end mingle it a little with sweet water , and compound a Laxative Medicine of seven things ( if you will ) or of six , or of five , or as many as you please ; but my mind rests in two things , whose proportion is better than the other sixt proportion , or thereabouts , as experience will teach you . Resolve notwithstanding the gold at the fire , and tried it better ; but if you will credit me , take one thing that is the Secret of Secrets of Nature , able to do Miracles . Let it be mixed from two or more , or a Phoenix , which is a singular creature † at the fire , and incorporate by a strong motion : to which if hot liquor four or five times be applied , you have the composition . Yet afterwards the coelestial nature is debilitated , if you i●●use hot water three or four times . Divide therefore the weak from the strong in several vessels , if you believe me : Let that which is good be evacuated . Again , use the pouder , and the water which remains , carefully expresse : For of a certain , it will produce the parts of the pouder , not incorporated ; therefore take the water by it self ; because the pouder exiccated from it hath power to be incorporated into the Laxative Medicine . Work therefore as formerly , untill you distinguish the strong from the weak , and apply the pouder three , four , five times or oftener , and work alwayes the way : And if you cannot work with hot waters , do it with water of Alkali , and by such acute things you make the violence of the Medicine● But if by reason of the acu●ty and softnesse of the Medicine it be bro●●● , the pouder , being applied , apply v●●y car●fully more of the hard and soft . But if it be by reason of the abundance of the pouder apply more of the Medicine ; if it be by reason of the strength of the water , water it with pistils ; and congregate the matter , as you can , and separate the water by little and little , and it will return to its ●●ate , which water you must exiccate : for it contains both pouder and water of the Medicine , which are to be incorporated , as the principle pouder . Here you may not sleep , because here is contained a very great and profitable Secret . If you rightly order in a right series of things , the parts of the Shrub or Willow , they will keep natural union : and do not deliver this to oblivion , for it is profitable for many things . You must mingle Pearls with the made union : as I think there will arise something like the Stone Iberus : and without doubt it mortifies that which is to be mortified by the vapour of Lead . You shall find Lead , if you expresse the living from the dead ; and the dead you must bury in Olibanum and Sarcocolla . Keep this Secret , for it is of some profit , and so must you do with the vapour of Pearls , and the Stone Tagus , and you must ( as I have said ) bury the dead . CHAP. XI . FORTE . 603. Of the same Subject another way . TO your desire in the Arabian year 630. I return this Answer . You must have the Medicine which may be dissolved in the thing liquified and steeped in it , and penetrate its interior parts , and may be mingled with it ; and it may not be a fugitive servant , but transmute it . Let it be mingled by reason of the spirit , and let it be fixed by the Calx of the metal : it is to be thought that fixion is prepared , when the body and spirit are set in its place , and the spirit is made a body . Take then of the bones of Adam , and of the Calx the same weight ; let there be six to the Stone Tagi , and five to the stone of Pearl ; let them be ground with Aqua vitae , whose property ●t is to dissolve all other things , so as in it they are dissolved and assated , untill it be incerated , i. e. let the parts be united , as the parts in wax . The sign of inceration is , that the Medicine liquifies upon iron very hot . Then let it be put in the same water in some hot and moist place , or let it hang in the vapour of waters made very hot : after that dissolve and congeal them against the Sunne . Afterwards take Saltpeter , and argentum vivum shall be converted into lead : And again , wash the lead with it , and mundifie it , that it may be the next to silver , and then work as a pious man , and also the whole weight must be 30. But yet of Saltpeter LVRVVOPO Vir Can Vtriet Sulphuris : and so you may make Thunder and Lightning , if you understand the Artifice : but you must observe , whether I speak aenigmatically , or according to the truth . Some men have supposed otherwise : For it is told me , that you must resolve all into its first matter , of which you have Aristotl● speaking in vulgar and known places , which makes me silent herein . When yo● have this , you have pure , simple and equal Elements . And this you may do by contrary thing and various operations , which formerly I have called the Claves of the Art . And Aristotle sayes , That the equality of potencies excludes action , and passion , and corruption . And these things Aver●ho's●ffirms , reproving Galen . And this Medicine is esteemed the more pure and simple which may be found , which is prevalent against Feavers , passions of the mind and body . Farewe●l . 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The Spirits Touchstone ; being a clear discove●y how a man may cer●●inly know whether he be truly taught by the Spirit of God , or not . The poor man● Physician and Chyrurgion . Physicall Rarities , containing the most choice Receipts in P●ysick and Chyrurgery , for the cure of a●l Diseases Incident to mans body : By R. W●lliams . To which is added the physical Mathema●icks : By Hermes Tris-M●gistus . The Idol of Clowns , or the Relation of Wat ●iler's Rebellion . Historicall Collections or Ecclesiastick affairs in Scotland , including the murth●r of the Cardinal of St. ●ndrews , and the b●heading of their Queen Mary in England , by R. W●●son The Christian Moderator , in 3 par●s . The Golden Fleece , or a Discourse of the cloathing of England . Dr. Sibbs his Divina Medi●ations . Vig●rius Preceptes of Idiotismes . Grotij Po●mata . Three Books of Mr. Mathews Minister at Swansey in Southwales . 1 The Messiah Magnified by the mouthes of Babes in America ; or Gaius and Gamaliel , a help●ull Father , and his hopeful Sonne , discou●sing of the three most c●nsiderable points : 1 The great want of Christ . 2. The great worth that is in Christ . 3. The good way that is chalkt out by Christ● 2. The New Congregationall Church , prov'd to be the old Christian Church , by Scripture , Reason , and History . 3 The Rending Church-membe● Regu●arly ca●l'd back to Christ and hi● Church . A physical Dictionary , or an Interpretation of all the tearms of Art , and markes used in Physick , Anatomy , Chirurgery , and Chymistry . Duo●ecim . A Collection of Proverbs , English , French , Dutch , Italian , and Spa●nish , all Englished and Alphabetically Digested , by N. R. Gent. F●ier Bacon his Discovery of the Miracles of A●● N●ture and Magick . Transla●ed by T. M. Doctor Smith's practice of physick . The G●ammar War . Posseli●● Apo●hegmes . Fasciculus Florum . Crashaw'● , Visions . The Juniper Lecture . Helvicus Colloquies . The Christian Souldier , his Combate with the three arch-enemies of man-kind , the world , the flesh , and the devil . Heinsius d● Crepu●diis . The History of Russia , or the Government of the E●perour of Muscovi● , with the manner and fashions of the people of that Countrey . Drexeliu's school of Pa●ience . Drex●lius his right Intention of every ones Action . Viginti Quat . The New Testament . The third part of the Bib●e . Sir Ri●hard Baker's Med. and Prayers for every day of the Week . Playes . The Ball . Chawbut . Conspiracy . Obstinate Lady . The London Chan●iclers ; a Comedy fu●l of va●ious and delightfull Mi●th , never before published . Notes, typically marginal, from the original text Notes for div A28798e-1200 N●mb . 6.27 . Numb. 5. * Oraionis . * Sigillis . Th●s some think the Kings evil is cured , by creating a belief the touch of the King can cure . This may be done lawfully , if the part● that is the principal agent doth nothing by way of compact with any Spirit , o● sinistrously . Plin. Nat. Hist. li● . 39. c. ● . Plin. lib. 8. cap. 22. Solin . Poly. cap 8. Plin. lib. 8. cap. 30. Solin . c 30. Cap. 30. ex C. Plin. lib. 4. c. 32. & lib. 8. c. 42. Cap. 6. vid. & C. Plin. l. 7. c. 2. In the Norhe●n Country some are said to have an evil eye , and to do harm by their looks , yea though they do it not voluntarily . He holds sight by emission . The soul sinful or not , works mor●lly , not physically to the hurt of others , but the man who hath a body may do 〈…〉 Medi●ant● co●p●re . * Al. Species . Oleum rubrum Petroleum . Ignis Graecus . * Art it should be , as I suppose . Silver and all other metals . Plin. Hist. l. 36. cap. 20. Aliter Vinegar . Quid sint decem & septem modi auri , octo scilicet ex admixtione argenti cum auro , & primus mod●s sit . * Ex from . Lib. 22. cap. 24. * Al. Glory . Psalm 90. Deest parenthesis in alio exemplo . * ●e●st in ali● . Al. Vacans sophismatibus & inutilibus . Significata . Ethi●us Astronomus fortasse N. deest ergo Anglice dedi Ethnick . These are aenigmatical . * Al. Contermina . * Al. Melan●bolia staturae . Al. Insensibile . † Al. T●rrestreitas . † Al. Tum fac . † Al. Vt. † Al. Olio suo . Al. Quand●que in salem Armoniacum . * Al. Sept●es . * Al. Cla●em ope●is . * Remaneant putris , ni sallor male imprimitur aut debet esse pura aut putres . Al. Mollius calescant . † Al. Adjunge . Pistillo . Vi●●ne facta . 
A51802	----	Sports and pastimes, or, Sport for the city and pastime for the country with a touch of hocus pocus, or leger-demain / fitted for the delight and recreation of youth by J.M. J. M. 1676 Approx. 58 KB of XML-encoded text transcribed from 25 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-05 (EEBO-TCP Phase 1). A51802 Wing M48 ESTC R35403 15277035 ocm 15277035 103355 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A51802) Transcribed from: (Early English Books Online ; image set 103355) Images scanned from microfilm: (Early English books, 1641-1700 ; 1190:15) Sports and pastimes, or, Sport for the city and pastime for the country with a touch of hocus pocus, or leger-demain / fitted for the delight and recreation of youth by J.M. J. M. [6], 40, [2] p. : ill. Printed by H.B. for John Clark ..., London : 1676. "Licensed Feb. the 4th, 1675/6. Roger L'estrange." Illustrated with woodcuts. Reproduction of original in the Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Magic tricks. Tricks -- Early works to 1800. Amusements -- England. 2004-01 TCP Assigned for keying and markup 2004-01 Aptara Keyed and coded from ProQuest page images 2004-02 Jonathan Blaney Sampled and proofread 2004-02 Jonathan Blaney Text and markup reviewed and edited 2004-04 pfs Batch review (QC) and XML conversion Sports and Pastimes : OR , SPORT for the CITY , AND PASTIME for the COUNTRY ; With a touch of Hocus Pocus , or Leger-demain . Fitted for the delight and recreation of Youth by I. M. Amat . Art. There 's no Hobgoblins here for to affright ye , But innocence and mirth that will delight ye . Licensed Feb. the 4 th . 1675 / 6. Roger L'estrange . LONDON , Printed by H. B. for Iohn Clark , at the Bible and Harp in West-Smithfield . 1676. THE EPISTLE TO THE READER . IT is as customary now a dayes to have a Preface or Epistle to a Book as a Title , and least I should seem singular , or make my self a mark for squintey'd Critticks ; I do tell the Reader , an Epistle to him is the same property that a Link is to a Man walking home late : He hopes by that and the help of good words , if he be examined , to pass without danger ; yet when he comes to the Gates , if he meet with a Proter that●s an Ass , or with a Constable that loves to lay about him with his Staff of Authority more then he needs , then let the Party that stumbles into these pudles of Ignorance , be sure either to be struck down with Barbarism ( which cutteth worse than a Brown-bill ) or to be committed and have the severest censure laid upon him , let him be never so well and so civilly bound up in fair behaviour ; though he be a man even printed in the best Complements of Curtesie , though he give never so many sweet Languages , yea , and have all the light of understanding to lead him home ; yet these Spirits of the Night will hale him away , and cast him into darkness . In the self same scurvy manner does the world handle poor Books : When a Reader is intreated to be Curteous , he grows uncivil ; if you sue to his Worship , and give him the stile of Candido Lectori , then he 's proud and cryes mew ; If you write me rily , he calls you Bouffon ; seriously , he swears such stuff can't be yours : But the best is , that as in Spain , you shall have Fellows for a small piece of Silver take the Strapadoe , to endure which torture another man could not be hired with a great Sum ; so they that have once or twice layn upon the rack of publick Censure , of all other Deaths do least fear that of the Press ; of that wing I hold my self one , Envy has oft hit me , but can't hurt me ; barking Curs seldom bite . The design of this was for the recreation of Youth , especially School-boys , whose wits are generally sharpned on such Whetstones ; for number abundant more might have been added , but since there are many things of this nature , I have omitted for the major part those I knew were in Print before ; of such you may be furnished out of English Parnassus , Hocus Pocus Iunior , &c. As these take , I shall furnish you with more and new varieties . Vale. The Prologue . SOme Hocus Pocusses , no doubt , may quible , And say , what meant this Fellow thus to scrible , And thus our quality for to invade ? If he runs on so , he will spoil our Trade : When it gets in the City 'mongst the Boyes , Then down goes all our Hocus Pocus toyes . Nay , if it comes amongst the Country Swains , They 'l find our Cheats and kick us for our pains : The Egg-box , Melting-box , the Globes and Balls , Must have no entertainment in their Halls . Then let 's go travail in some other Land , And there we 'l shew our nimble slight of hand ; Where this Book goes no room 's for us to stand . In answer then I say , this is one bit , Until the whole Ioynt be drawn off the Spit : This will not in the least , hurt Sons of Art , But Bunglers only they must feel the smart , Avant therefore , begone , I bid Adew T'those that know nothing , yet pretend to shew . SPORTS AND PASTIMES . To seem to turn Water into Wine . TAke four Beer bowl glasses , rub one in the inside with a piece of Allum ; let the second have a drop of Vinegar in it , the third empty , and the fourth as much clean water in it as your mouth will contain : Have ready in your mouth a clean rag with ground Brasil tied close in it , that the bulk may be no bigger then a small Nut , which must lye betwixt your hind teeth and your cheek ; then take of the Water out of the glass into your mouth , and return it into the glass that hath the drop of Vinegar in it , which will cause it to have the perfect colour of Sack ; then turn it in your mouth again , and chew your bag of Brasil twixt your teeth , and spout the liquor into the empty glass , and it will have the perfect colour and smell of Clarret ; returning the Brazil into its former place , take the liquor into your mouth again , and presently spout it into the glass you rub'd with Allum , and it will have the perfect colour of Mulberry Wine ; and so in many other wayes , which for brevity I omit . To seem to conveigh a Card out of a Nut. HAve a large Hasel-nut , prepared thus : Bore a small hole at the heel of the Nut , then pick out the Kernel with a needle , fill the Nut with Ink , and stop the hole up artificially : Have this in your Pocket in readiness when you intend to be merry ; then amongst other Tricks shewing , or when you are at Cards , say , I 'll shew you such a Trick you never saw in your lives : Take a Card out of the Pack and pill off the inside ; then shewing them the Card that stand by , say , Take notice what it is , I will roul this up , and by the Art of Leger de Mane , conveigh it into a Nut , then cunningly disposing of the roul'd up Card ; pull the Nut out of your Pocket , and say , Crack that Nut and then you shall find it : Which being done the Ink runs in his mouth , and by his sputtering causes laughter to the Beholders . How to catch Mag-pyes or Crows . TAke Oculus India Berries a penny worth ( you may have them at any Apothecaries ) dry them and beat them to powder , then take an ounce of Flower and Brandy , and make it into Batter , as thick as the good Wives makes their Puddings ; then take the guts of a Duck , Hen , or any Poultrey , empty them and put in this Batter , type up the ends , and fling them into the Trees that Mag-pyes or Croes use ; and when they come to feed on them ( as that they will soon do ) you shall have sport enough , for they will not be able to fly , but tumble on the ground like a drunken Man , that you may take them with your hands . How to catch Eels . TAke a Calf or Sheeps liver with the blood of it , then shred it small and mix it with the blood , get a small Bottle of the newest Hay you can , and put the Liver into the Hay , the major part in the middle of it , then bind up the Hay fast with Hay-bands , and put it into a place where you know there is Eels , sink it under water with stones ; put it into the water in the Evening , and rise early in the Morning , going saftly to the place , when on a sudden pull up your Hay by the rope , and you shall have your desire . I have taken sixty-four Eels at once by this means , notwithstanding many dropt into the water . To make sport with an Egg. IF you are drinking in Company , or otherwise that you are disposed to make sport , have ready a Penny-worth of Quicksilver in a quill , sealed fast at both ends with good hard Wax , then cause an Egg to be hard boyled or roasted , and take a small bit of the shell of the narrow end , then thrust in your quill of Quicksilver , and lay the Egg on the ground , you shall have sport enough , for it will never leave tumbling about so long as there is any hear in it . Probatum est . To fetch a Shilling out of a Handkerchief . TO do this you must have a Ring of wyer , such a one as you generally hang your Keys upon , but less in the rotundity , then a take a handkerchief and put therein a Shilling ; twisting the handkerchief round , the form of the Shilling will appear : Then say , that you may be certain it is here , I 'll shew it you once more ; and taking out the Shilling convey the round wyer into the handkerchief , which being twisted will seem to be your Shilling : the better to deceive , you may rap the edge of wyer wth your small stick , then open the wyer and force one end through , and you may easily wyer-draw it out ; then produce the Shilling which you have in the palm of your hand , saying , look you here is the Shilling , you held the handkerchief very fast : In the mean time ask , Who gave me this Shilling ? He who you had it off , will soon answer , I. Then thank him for it , saying , It 's more then I had gave me this two dayes . To cause the Beer you drink seem to be rung out the handle of a Knife . TO do this you must have a small piece of Spunge with drink put in it privately , then unseen place this behind your right ear ; but let not the Spunge be to big nor to full of liquor , least you be discovered ; then taking a Knife stick it with the handle upward in a Table or Stool , ( but observe when you go about these Sports , to place your Company before you ) then bid them look , saying there you see is nothing of wet , either on the handle or upon the Table ; so stretching your empty hand , and taking up the knife by the handle , bend your hand towards your ear darting the point ; saying , Now some Body cross my arm ; and speaking some powerful words , as Iubio sceleriter heigh berry bisco , then have you a fair opportunity to take the Spunge into your hand from behind your ear , and stretching forth your hand squeeze it gently , and after a little harder , which makes it run the faster to the amazement of the Company ; saying , thus could I do till I drowned you all ; so sprinkle a little in their faces , which will cause them to shut their eyes whilest you convey away the Spunge . To deceive one with three seeming pieces of Tobacco pipe . ROul up a piece of white Paper as hard as are your Lottery Tickets , till it is as thick as a Tobacco pipe , then fasten the outward edge with a little startch or past , having so done cut the ends even ; have this in your hand , break two pieces in the sight of the Company , snake the three together in your Hat , then cast them upon the Table ; saying , How many pieces of Pipe is there under the Hat ? Every one will be apt to say , three ; lift up the Hat the better to urge them , clapping it down presently : Say , Now I 'll hold you a wager , there is but two pieces of Pipe under the Hat ; which when laid , take up the Hat , and their folly will soon be discerned , by your cutting the Paper with your Knife . To win a Wager at Running . LAy your wager thus , he that comes last of you two to the Gate , Wall , or Stile you run to , shall lose the wager ; which will soon be granted giving him odds enough , as such a distance before you , then start and run as fast as you can , letting him you run with be before you , when you see him at the mark , run you a clear contrary way ; and when you come to your Company demand your wager , which will soon be granted , when they discover your lay , that not he which came first to the place should win , but he which was last should lose ; you came not at it at all , then he must needs confess his folly in the loss of the wager . To know what is Cross or Pile by the ringing . THis must be done by Confederacy as thus , when the Money is filipt up and you blind-folded , then your Confederate that stands by , if it be Cross says , What is 't ? If it be Pile , What is it ? And your deceit is not taken notice of . To wrap a wag on the knuckles . TAke a Knife in your right hand by the point , then setting the point to a vein in the wrist of your left hand ; saying to one that stands by you , Pray put a piece of Tobacco Pipe betwixt my fingers , and you shall see how the blood will spring out of this vein ; which he will be ready to do to see the conclusion , then give him a smart blow with the handle of the Knife , when he is p●a●ing the Pipe betwixt your fingers ; telling him your work is done . To make one laugh till the tears stand in his eyes . TAke three pieces of Tobacco-pipes , and put them betwixt your four fingers , one betwixt each finger , then drop them one by one ; saying , Now let me see which of you all can do this trick : The verriest Ape will presently be imitating ; then pretending to place them even , gripe his fingers fast together , and you shall have your desire ; which will cause no small laughter to the Company . To fox Fish. TAke Oculus India Berries , two Penny-worth ( you may have them at the Apothecaries ) dry them and beat them to Powder , then take an ounce of Wheat flower , the white of an Egg , and as much Aqua vita ( or if you cannot have it , Brandy may do ) as will make it into a Paste ; then throw it in small Pellets into a Pond or standing Water , where there is fish , and in a quarter of an hour you shall have sport enough ; they will float above water in such manner , as you may take them up with your hands , such as Roach , Tench , Dace , Carp , &c. Some say this poysons them , and are afraid to eat Fish so taken ; but it 's contrary , for they will come to themselves in a little time , if the water be not too much mudded ; this may be used in Ponds that have schrubs or sedges , where the Fish cannot well be taken any other way . But I caution all , that they practice not this without licence from the Owners , least the Whipping-post or Pillory be their reward . A Philosophical Experiment . TAke a Beer bowl glass put it half full of water , then take a Basen or wooden Bowl , and put the water out of the glass into it , set fire of a piece of white Paper , throw it into the water that is in the Bowl or Basen , and suddenly while the flame is in cover it with the glass , you shall see the water suckt out of the Basen , and hang in the glass . To cure the Tooth-ach . THis must be done by Confederacy , I have won many a Pinte of Wine by it ; you must pretend you are grievously troubled with the Tooth-ach , making wry faces and pretending a great deal of pain . Then sayes your Confederate , I will undertake to cure you in a quarter of an hour , it is plain but a very safe and easie way ; he then takes a thimble full of salt , puts it in a piece of white Paper , twists it up ; Then sayes , Hold this to your cheek on that fide your pain lyes , and it will soon be gone . You shaking your head at him , ask him , If he can find none to sport with , but you that are not disposed ? He then presses you to try his Receipt ; which with seeming unwillingness take , and hold it to the cheek a small time . Then he will ask you , What do you feel any ease ? You spitting much , say , Yes , truely I find it much abated . Then he will say to perfect it , Lay down your Paper upon the Table , step into the yard and wash your mouth with two Spoonfuls of cold water . Now sayes he to the Company ( in your absence ) You may see what conceit does , I 'll take and throw out the Salt ( which he does in their sight ) and puts the like quantity of Ashes in the Paper , laying it twisted as before in its place ; then coming in take up the Paper again , holding it as you did before : The Company will be laughing and fleering at ( as they think ) your ignorance ; then privately conveigh the Ashes away with the Paper , and another Paper of Salt like the former ( as you must have in readiness before ) hold to your cheek . Your Confederate asking you , Well what think you now ? Why indeed much alteration , would one have thought that so simple a thing as a little Salt should work so great an alteration ? Then will one or th' other in the Company say , Why do you think you have Salt in the Paper ? you say , Yes , I saw it took out the Box. He layes you a wager presently that it is not Salt ; when by opening the Paper his folly is discovered , with no small sport to the Company . To bring two pieces together . TAke a piece of Money in your right hand , and another in your left , then stretching them both asunder ; say , Would it not be a pretty Trick , to see me bring these two pieces together my hands thus asunder ? Which is done by laying that upon a Stool or Table out of your left hand , and turning your self round take it up with your right . To win a Wager at Feeling . MAke a mark with choak at the further end of a Room , about the bigness of a half Crown ; then say , I 'll hold a wager , no one molesting me , I will be blindfold as close as you will , and yet hit that choak with my finger , the first time my finger touches the Wall : Which every one , for the imagining difficulty , will be apt to take you up ; when your wager is laid , take a Nail , tye a long string to it , that will reach to the place where you are to stand , then drive the Nail in the middle of the mark made in the Wall , and so by the guide of your string you perfect your task . An easie way to take Cunnies in abundance . GO into the Woods , Lanes , or Fields where Cunnies are , then put out a couple of small Land-spannels , chace them into their Burroughs ; when you have so done , stop them with brakes or fern , or what else you can get , leave two or three holes open , so many as you can well manage with Hayes , Nets , and Men , then make a fire of combustible stuff , as brakes or litter , at the mouth of one of the Burroughs , so as the wind may drive the smoak in , or for want of these you may it do with Brim-stone in a pot well lighted , and put it into the hole , stopping the mouth of the hole ; and you shall presently have sport enough , for they will not endure the smoak in the ground , but will boult out so long as there is one in the ground . I have seen , when I was a Boy , a Horse-load taken at a time in this manner , in Combe-wood in Warwickshire . Although this be a speedy way of taking , and for clearing Land in which sometimes they do much mischief , yet I caution all that are not Owners , or that have no licence , to beware of using this way of taking Cunnies , least they be taken for Knaves . To take wild Ducks in abundance . TAke the lights of a Sheep or Calf , cut them in small pieces as big as Frogs or the like , then take Jack hooks well tafted to tough wiers , tye three or four of these to a stick , strong enough to hold your Game , and do this with as many hooks as you have , fasten or tye the sticks a certain distance one from another , with strong pack-thred , then throw them in a Pond or River where wild Ducks use ; do this in the Evening , for that is their general feeding time , then come early the next Morning with a good Spaniel , if you have him , to fetch them out ; or if not , you may fasten a cord to your pack-threds first , and so pull them to you . But when you use this , be sure you carry Company enough with you , or carry them home undeserned , least you find sawce to yoru Ducks . To make sport with a Maid-Servant . IF the Maid locks up the Victual or Cellar-dore , as there is too many do , contrary to the wills of their Masters and Mistresses , for a speedy revenge use this Receipts ; take Ants eggs the quantity of a small Nut-shell full , then dry them , beat them to Powder , and conveigh them into her broath or drink ; in half an hour you shall have sport enough , for she will fart without measure , endeavouring to hide her self , but cause all Chamber dores to be lock'd before hand , then follow her where she goes , and ask her , If she is not ashamed to fart so ? You need not fear her disobliging you again , for she will quickly smell the plot . Or thus : Observe when the Cock is treading the Hen , then nimbly snatch a feather out of his Tail , put this privately into the Broom , and when she goes to sweep the House , she cannot leave farting so long as the Broom is in her hand . To make liquor boil out of a Pot. VVHen you see a Brass or Iron Pot with boyling Liquor over a fire , throw but a piece of Tobacco pipe into it , and it will force all the Liquor to come out : But have a care that no Children be in the way , that are no able to shift for themselves . To keep an Host from froathing his Pots . IF you observe your Host to froath much , take in the Summer time the skin of a red Herring , and rub over the inside of the Pot ; if in Winter he uses you so , when he sets the drink on the fire , throw a copper Farthing into it , and I 'll warrant you he froaths not that Pot in a good while , for it melts a hole through the bottom , and all his drink runs into the fire . To hatch Chickens without a Hen. TAke Hen dung a good quantity , dry it extraordinary well upon the Tiles of the House in a Sun-shiny day , then beat it to Powder , get a pound of Hens feathers and mix with this dung , take new laid Eggs , and put them into a large wooden Bowl , in the midst of the feathers and Powder of Hens dung ; then , if your conveniency will allow , put the Bowl into an Oven , as many Houses have Ovens out of use , keep a small breathing fire in it , either with small Coal dust , or Char-coal , for so I did it , stop up the Oven with the stoper only , in three Weeks time you shall have Chickens ; watch them that you may help them to chick : If you intend for Cocks , chuse long Eggs , and hold them betwixt your self and the Candle , to see if they have the Cocks tread in them , otherwise they will not come to perfection . This is held the best way for the hatching of Game Cocks . Probatum est . To cause it to freeze by the Fire side . PUt or splash some water upon a Stool by the fire side , set the Stool never so near the fire , it will not hinder the freezing ; then take a pewter Pot or Basen , put therein a handful of Snow , and a handful of Salt , stir these together till they be dissolved , which will soon be , then look and you shall see a thick Ice upon the Stool , take the Bason up by the brims , and it will take the Stool up with it . To win a Wager of a Wag. LAy with him , if he will , that you place a Candle in the Room that you and all them in the Room may see it , at the time where he cannot ; which is done by setting the Candle on his head . Another to take a string off a Pipe. TAke a long Tobacco Pipe , then put it into ones hand whom you intend to trick , put a piece of pack-thred both ends tied fast over the Pipe ; bid him hold one end fast in one hand , and the other end fast in the other hand ; then say , I will take this string off this Pipe , without breaking the Pipe , loosing your hands , or breaking or cutting the string , which will seem strange ; so speaking to the Company , Let me see any of you all do this : Which they not knowing how to do , will be very desirous to see you do it ; then taking the pack-thred and slip it over his hand upon his arm , the Trick is done , which will make laughter , that so easie a thing could not be discovered . To make sport in Company . WHen you are shewing Tricks , and have done so many as you can well , then say , To conclude I will shew you the best and cleaverest Trick that ever I did in my life ; and that is , I will set a Pot full of Water at one end of the Table , and make it move of it self to the other end , without the help of thred , or any thing else , to draw it : But beforehand have the Crown of your Hat smutted with some blacking , such as will be made by holding a Candle under the bottom of a tin Candle-stick . Saying , This being done by Black Art , we must every one change Hats for the present , and every one do as I do , and say as I say : Then rubbing the Crown of your Hat about your face , they all fall a rubbing likewise ; cry out , Iubeo sceleriter hi-pass , or any such conjuring stuff : But they seeing the Pot not move , will fall a laughing ; the Fellow that is blackt not mistrusting they laugh at him , will be kept in his ignorance , to your greate Pastime . To seem to strike three choaks through a Table . TAke a piece of choak , and choak the Nails of three of your fingers well on your left hand unseen , then bid them look under the Table to see nothing is there , choak three spots upon the Table , then clapping your left hand under the Table , clunching it , the choaks will come of your Nails into the palm of your hand , and striking the palm of your right hand upon the choaks rubs them out ; say , Now see I have struck them through the Table , when drawing forth the left hand , it seems so done by the choaks they see there . To convey a two Pence away . HAve a small bit of soft Wax stuck on the Nail of your middle finger , lay a two Pence in the palm of your hand , let it lye in sight , then clunch your hand and it will stick to the Wax ; saying , Presto 't is gone , opening hand and fingers the deceit is not discovered . To play the wag with a dairy Maid . IF you conveigh a bit of Soap no bigger then a Nut into the Churn , she may Churn till her eyes are out , and never make Butter . To make sport with Bells . TAke three small Bells such as Children have at their Corrals , one of the three be planted or hung in your sleeve , the other two which are in sight to the Company , bid them view them , and put one in one hand , and one in the other hand , then put the second into the left hand , and say , Now you think they are both in one hand ; which if they have seen your palm before , will imagine you have it still in your right hand , and shaking the right hand the Bell will jingle ; then say , Which hand will you have them both in ? They will be apt to say , the left , as thinking they are in the right , then opening both hands you leave them in wonder . To cause Worms or Maggots seem on Meat . TAke Cat-guts and cut them to a length small and great , then strew them upon Meat hot as it comes out of the Pot. Some will eat none ; others will deride the Maid that drest it : But the Meat is not at all prejudiced by it . To write that it cannot be read , but by them that understand it beforehand . TAke the juice of an Onion or Lemmon , when you have a mind to write any private business to your Friend , that you would not have discovered , then take a clean Pen and dipping it in the juice as in Inck , write your mind and seal it up ; when it comes to your Friend , it is but holding it to the fire , and it may be read plainly . To cut the Blowing Book . MAke a Book seven inches long , and about five inches broad , and let there be forty-nine leaves , that is seven times seven contained therein , so as you may cut upon the edge of each leaf six notches , each notch in depth a quarter of an inch , with a googe made for that purpose , and let them be one inch distant , paint every thirteenth and fourteenth Page . , which is the end of every sixth leaf , and beginning of every seventh , with like colour or picture ; cut off with a pair of sheers every notch of the first leave , leaving only one inch of Paper , which will remain half a quarter of an inch above that leaf , leave an other like inch in the second part of the second leaf , clipping away one inch of Paper in the highest place above it , and all the notches below the same , and so orderly to the third , fourth , &c. so as there shall rest upon each leaf one only nick of Paper above the rest , one high uncut inch of Paper must answer to the first , directly in every seventh leaf of the Book ; so as when you have cut the first seven leaves in such manner as I have described , you are to begin the self same order at the eighth leaf , descending in like manner to the cutting other seven leaves to twenty-one , until you are past through every leaf , all the thickness of your Book . Now you shall understand that after the first seven leaves every 7 th . leaf in the Book is to be cut ; you must observe that at each bum-leaf or high inch of Paper seven leaves distant , opposite directly and lineally one against the other , through the thickness of the Book , the same Page with the Page precedent to be painted with the like Colour or Picture , and so must you pass through the Book with seven sorts of Colours or Pictures ; so as when you shall rest you upon any of these high inches , and open the Book you shall see in each one colour or Picture through the Book , in another row another Picture . To make the matter more plain unto you , for this Trick is very artificial , let this be the description thereof : Hold the Book in your left hand , and between your fore-finger and thumb of your right hand ; slip over the Book in what notch you list , and your thumb shall alwayes rest at the seventh leaf ; namely at the high inch of Paper , from which your Book is strained , it will fall or slip to the next ; which when you hold fast and open the Book , the Beholders seeing each leaf to have one colour or picture , in such varieties all passing continually and directly through the whole Book , will suppose that with words you can discolour the leaves at your pleasure . To ingrave or write any thing upon the Blade of a Knife . MElt Bees-wax , and with a rag or feather dipt in it , stroak the blade of the Knife , the whilst it is as thick of the wax as is the blade , then take a pin or needle , and write what Verse , or draw what Flowers you please thereon ; but observe , that in so doing you write hard , that the point of the Pin may touch the blade of the Knife ; the Wax being thus race't , and the desired part of the blade bare , take a Pencil of hair , and dip it in Aqua fortis ; ( which may be had at the Apothecaries ) then with it wipe over the blade of the Knife , and it will lodge in the vacancies or strokes , you made with your Pin , place the Knife upon a Table , so as it may lye level , and let it remain there ten or twelve hours ; then pare off the Bees-wax , and your intent will be accomplished : For want of Aqua fortis use Spirit of Vitriol . The Egg-Box IS lookt upon to be as good a Trick , and as cunning a slight as any that is done , by those that know not the manner of doing of it : But because it cannot be so well express'd in words , I have put these Figures underneath to explain it . A. the Egg-box , made in the fashion of two Bee-hives , put one upon the other . B. the upper-shell . C. the inner-shell , covered over artificially with the shell of an Egg. D. the lower part of the Box. Putting B , which is the outward shell , upon C. and both upon D. as it stands , makes the Box perfect . To do this Trick call for an Egg ; then bid all the Standers by look on it , and see that it is a real Egg , setting your Box on the Table , upon the foot D , take off the upper-part B , C. with your fore-finger and thumb then placing the Egg in the Box ; say , You see here it is fairly in : And uncovering it again , say , Likewise you shall see me here take it fairly out ; putting it into your Pocket in their sight : Open your Box again , saying , You see here is nothing ; close your hand about the middle of the Box , and take off B , by the bottom , you say , There is the Egg again ; which do so appear to the Spectators to be : Clapping that in again , and taking the lip of C , in your fore-finger and thumb , say , There 't is gone again . I saw one shew this , and the Globes , and the Melting-box so well , that the ignorance of the People cried out , he was a Witch ; and had not he prostituted his Implements to their view , that so they might discover his slight , he had been thrown out of a Window two Stories high . The Melting-Box IS another artificial slight , which is shewn in these following Figures , made in the fashion of a screw , that so the lips may hang without discovery . F , the out-part of the Box. G , the first in-part . H , the second in-part . I , a round Case made of Plush or Leather , with a Button upon the top , and wide enough to slip on and off . Have in the bottom of the Box F , a small quantity of kill'd Quicksilver , which may be done with the shavings of Pewter , or fasting spittle ; In the second part , which is H , let there be six single Pens , put this into the first or out-most part , then put G , into H , and the Box is perfect . When you go to shew this Trick , desire any in the Company to lend you six Pens , and you will return it safe again : But requesting withal that none will meddle with any thing they see , unless you desire them , least they prejudice you and themselves ; then take the Cap off the Box , and bid any one see it , and feel it , that there may be no mistrust ; so likewise take the Box entire , holding your fore-finger at the bottom , and your thumb on the upper-part , turning it upside down , say , You see here is nothing ; then putting in the Six-pence , put the Cap over the Box again , as the Box stands covered upon the Table , put your hand under the Table , using some Canting words ; then take off the Cap with your fore-finger and thumb , so as you pinch the inner-most Boxes with it , and set it gently upon the Table , then put the kill'd Quicksilver out of the lower part into your hand , turning the Box with the bottom upward , and stirring it about with your finger , say , Here you see it melted , now I will put it in again , and turn it into six single Pence ; suddenly take the Cap as you took it off , returning it again , bid them blow on it , then take off the Cap as you did before , only pinch the upper-most lip in it , and setting it upon the Table , hold the Box at top and bottom with your fore-finger and thumb ; then put the six single Pencel , after they are view'd and seen to be so , in again , and return the Cap as before ; saying , Blow once more , if you intend to have your Six-pence in the same forme you gave it me ; then taking the Cap off by the button , holding the Box as before , put out the Six-pence , and return the Box into your Pocket . This is a very good slight , if well performed , which is done by often use . The Globe IS a Trick not inferiour to the best that is shewn with Boxes ; It is a Box made in four pieces , and a Ball so big as is imagined to be contained therein : The Ball serves in the same nature as the Egg does in the Egg-box , only to deceive the hand and eye of the Spectators ; this Ball being made of Wood or Ivory , is thrown out of the Box upon the Table for every one , to see that it is substantial ; then putting the Ball into the Box , and letting them that stand by blow on the Box , you take off the upper-shell with your fore finger and thumb , there appears another and of another colour , as red , blew , yellow , or any variety of colours upon each Ball , that is so imagined to be , which indeed is no more then the shell of Wood ingeniously turned and fitted for the Box ; as you may see in these following Figures . The Egg-Box , Melting-box , Globes , Balls , the wooden Bell , and many other things in this nature , are made and sold by Mr. Rob. Spooner , Ivory-turner , at the Achorn in the Long-walk , between Christ Church and the Lume-Hospital . To seem to cut a hole in a Cloak , Scarf , or Handkerchief , and with words to make it whole again . TO do this you must have a piece of the Stuff ready in your hand , the sample of that you intend to cut ; then amongst other tricks shewn by you , clap your hand full upon the place you intend for your mark , then drawing hollowly the false piece , cause it to be cut off , and griping your hand shew the hole from whence the piece came , then nimbly clapping your other hand upon the place , and slipping the piece away , which is in your hand , which is done by pretending to feel in your Pocket for a needle , to sow it up again ; but drawing out your hand from your Pocket , say , I have no needle , but I have a charm that will do as well ; so uttering some Canting words , bid them blow upon it ; and pulling your hand from the place , does not a little satisfie the curiosity of the Persons , which thought they had been damnified . How to pinch a Cloak , that it shall not be discovered in a twelve Month. VVHen you are to go to a Feast or Wey-goose , take a pound of Confidence , and two pound of Impudence , with a quantity of Oyl of Theft , mix these well together , then anoint your face and hands therewith ; You having opportunity at Dinner-time to perceive where the Cloaks are laid , to fix upon one of the best and newest : So soon as you have fill'd your Paunch , rise from the Table , pretending business , and confidently claping it on , march impudently away with it . This Charm will last for a twelve Moneth ; but at the end if your Master Satan should betray you , and cause you to be brought before Justice , deny it stifly ; and if that won't do , plead a mistake , and say , If this is Adam's ? mine was as good that I left in the place , although you brought in none : A secure way to defend a burn in the hand . Probatum est , Robin Hog . To cause a Knife leap out of a Pot. VVHen you are in Company and intend mirth , have a Pot , full Pot fashion , standing upon a shelf or Mantle-tree , then take a piece of Whale-bone about three inches long , let it be pretty stiff , it will spring the better , take also a new stiff Card , and fold it down the middle longwise , cut a hole through both folds at each end , half an inch or more from the ends , put one end of the Whale-bone in at one end the Card , bend it like a bow , then put the other end of the Whale-bone into the other end of the Card , set this in the Pot with two inches or more deep of water ; then place the handle of your Knife upon the upper-most part of the Whale-bone , with the point upwards : Using these words or the like : Come here to your Master . Will you come , or will you not ? Then you won't come ? Will you come , or shall I fetch you ? By which time the Card will be soaked with the water , and the Whale-bone springing bursts the Card , and tosses out the Knife , as you may see in these following Figures . Being no small wonder to the Beholders . T , The Knife as it is to be set in the Pot. V , The Whale-bone bent , and put into the Card , with the Knife set upon it , by the help of a small bit of soft Wax to stop its slipping off . To take three Button moulds off two strings . Take a piece of round pack-thred a yard long , cut it in the middle , double one of the pieces , slip a Button mould over that double , then double the other , put the end of the double into the end of the other about half an inch , then double it back and slip the Button mould over it , and it will keep it fast , then slip the second Button mould over one end of the double pack-thred , and the third over the other end , so that the first is in the middle , and by its thickness keeps the noose of the string undiscovered , put two of the ends int● one Man's hand , and the other two ends into anothers ; then taking one end from one , and another from the other ; say , To make them yet faster here I tye them , and giving each end into his hand again , put your hand over the Button moulds , and bid them be sure to hold fast , give them a small riggle , and it will remove the middle-most , and the three will come all off : As is shewn in these following Figures . D , the first Mould slipt upon the string dubbled . E , the second string put through the first . F , the bent of the second string , in the f●●m of a loop . G , the other two Moulds put on one at 〈◊〉 end of the string . H , the three closed and tied on . The two Parties that hold the Cords in the●ir hands , having twisted both the ends upon their fing●●● ▪ clap you you your left-hand over the Moulds , and with the fore-finger and thumb of your right hand move the middlemost out of his place , and the noose opens whereby they all come off , and both strings whole . To cut a Glass with a piece of match-cord . YOu must have a piece of well dried match-cord , light it that it may have a good coal , then take a Beer bowl glass , and hold the march to the edge of the glass , have your finger ready wet , and when the glass is very hot clap your finger to the hot place , and it will suddenly crack about a quarter of an inch downward : then keep the coal of the match the like distance from the end of the crack , and as it follows so move your hand ; and cut it screw fashion , otherwise it will not hold together , till you have cut it to the bottom , or like waves : When you have done it , and that it is cold ( as that it will soon be ) take it by the foot and turn it downward , it will stretch so that you may put your finger betwixt each cut , then turn it up again , you may drink a glass of Beer in it and not spill a drop . This I learnt of an ingenious German . The Art of using the Mosaical Rod , to find out hidden Treasure . THe Miracles of this Branch are worthy of consideration , and the thing found by the great Sympathy there is betwixt this and the precious Metals : For when it is gathered with the Ceremonies and Observations requisite , that is to say with cleanliness ; and gathered upon a certain day of the Summer Solstice , and a sprout of one years growth , it must be chosen forked like an V , or in the form of a Y , a clean Hasel and Red ▪ the best time is a little before Sun-rise , and if Mercury is well dignified , you may gather them upon any Friday . For when the Sun enters Cancer , the Woods and Plants in our Climate have more force then in other seasons ▪ When you make use of it , hang at the single end a piece of what Metal you will , and let it be made fast at the end of a little Cord , take the two ends of the Fork in your hands , as is shewn in the foregoing Figure , and hold it stedfast towards the Sky , and the other end towards the Earth : And in this manner , when you are in a place to find something that is hidden , be it Gold , Silver , or other Metal : If that which is in the earth be more noble then that on the Wand , that on the wand will bend towards its Superiour , as acknowledging inferiority . But when you begin to play it , say with devotion the charge ; but this happens most likely to him , that hath in his hand the form of an V , appartaining to Virgo , or G , in the hand , near the Sun. To draw an Egg throw a Ring . BOil an Egg hard , then put it in white Wine Vinegar , and let it lye three dayes and three nights , only shifting your Vinegar every twelve hours ; and you may rowl it like soft Wax , and draw it through a Ring , or put it into a Viol. To put Pease into your Eye , and pull them out at your pleasure . THis seems to be a very difficult thing to those that behold you ; put six or seven Pease into the lower Eye-lid , and thrust them out again at your pleasure : But it is so facile that any one may do it , observing that the Pease are hard and smooth ; for there is nothing can be prejudiced , either in the Sight or Eye-string by so doing . An excellent Receipt , to cause a piece of Harts-horn grow into a large pair of Harts-horns . TAke a piece of Harts-horn , saw'd off or otherwise , then take Sperma Caeta half an ounce , dissolve it into Oyl with two ounces of strong Aqua vitae , put in your Harts-horn , let it steep two or three dayes ; when you have so done , have a large Glass of a Gallon or more , according to the largeness you intend your Horns should be : This Glass must be fill'd with half Water , half Urine ; when the Harts-horn has lain its time in steep , in the first preparation , take it out and put it into this large Glass ; when it is grown so large as the Glass can well contain , break the Glass off carefully , and you shall have the perfect form of a pair of Harts-horns : It is very hard and very brittle ; but for an artificial conclusion , 't is one of the best I ever saw . Another that comes not behind any in rarity . VVHich is a preparation made by Art as followeth : Saltpeeter one ounce , Crema Tarter one ounce , the best Sulphut half an ounce , pound them into Powder dividually , then mix them together , and having the Powder in a Paper about you , conveigh a grain of it into a Pipe of Tobacco , and when the fire takes it , it will give the report of a Musquet , but not break the Pipe : Or you may lay as much as will lye upon your Nail in a place , on certain small pieces of Paper , and setting fire to the Papers there will be the report of so many great Guns , but do no harm at all . To see to write a Letter in the darkest Night , that is without the help of Fire or Candle . TAke half a Pint of Gloe-worms , four hand-fulls of Iron-wort , two quarts , of Fountain water , distill'd together in a Glass-still to the Consumption of a quart ; then put it in a Christal glass , and seal it up close , it will hold its virtue seven years , and will cast such a lustre that you may see by it to write a Letter , or many other uses the ingenious may put it to . To make a preparation that , being anointed therewith , you may walk over a Bar of red hot Iron , and not be burnt : Hold fire in your mouth , and suffer no harm , although the fire therein be blown with Bellows : Take red hot Heaters out of the fire ; or wash your hands in molten Lead , and not be burnt . TAke half an ounce of Camphire , dissolve it in two ounces of Aqua vita , add to it one ounce of Quick-silver , one ounce of liquid Storax , which is the droppings of Mirrhe , and hinders the Camphir from taking fire , two ounces of Hematitis , a red Stone to be had at the Drugsters ; and when you buy it , let them bear it to Powder in the great Morter , for it is so very hard that it cannot be done in a small one ; put this to the aforementioned Composition : And when you play your Trick , if it be to walk over a Bar of red hot Iron , rub your feet well therewith , and you shall receive no harm thereby . If to do any thing in that nature with your hands , use them so likewise ; and so for the mouth : But your mouth must be quickly cleansed , otherwise it will cause a sallivation . 'T is a very dangerous thing to be done in the mouth ; and although they that practice it , use all the means they can to prevent danger , yet I ( nor I think any Body else ) never saw any one of these Fire-eators that had a good complexion : The reasons I could give , but 't is known the Sons of Art already ; and the others deserve none . Some have put bole Armoniack into this Receipt , a cold thing and spoils the whole , and have omitted Hematitis and Storax , not understanding that is it the major heat that over-powers the minor ; but they had as good a shit ; and I caution every one to have a care how they use it . 'T is in a Penny Book , the 59 th . Receipt , how to wash your hands in melted Lead , without danger of burning ; but I 'll warrant them burnt that use it . Another to eat Fire . ANoint your tongue with liquid Storax , and you may put a pair of Tongs into the fire , make them red hot , and with the help of this Oyntment you may lick them , until they be cold without danger : Likewise by preparing your mouth with this , you may take Wood-coals out of the fire , dip them into Sulpher powdered , and the fire seems more strange ; but the Sulpher puts out the Coal , and shutting your mouth close puts out the Sulpher ; and so they commonly champ the Coals and swallow them , which that they may do without offending the Body ; but if they were bound to eat nothing else , it would be a very sick Trade . To make a Room seem to be all on Fire . TAke Sal Armoniacum half an Ounce , Camphir one ounce , Aqua vitae two ounces , put them into an Earthen Por , in the fashion of a Chamber-pot , but narrower something upon the top , then set fire to it , and the Room will seem to them that are in it to be all on fire ; nay themselves will flap their hair and Cloaths , thinking they are all on fire , when there is no Body hurt , unless it be with fright . Have a care of shewing this , when any Women with Child are in the Room , for you your self that shew it ( but that you knew to the contrary before ) would be of the same mind . To set Pease or Beans when you sit down to dinner , and you shall have them above ground when you rise from the Table , or in an hours time . TAke half an ounce of the Gumm of Carranna , the like quantity of Oyl of Amber , dissolve them over a gentle fire till they be like a Sirrup ; then put in your Pease or Beans , let them lye twenty-four hours ; then take them and put them into a Bed of hot Mould , as Horse dung or otherwise , and you shall see them a foot above ground in two hours , and blossom'd in twenty-four hours : But you must observe to keep the Mould warm . To make an Egg fly into the Air. TAke an Egg and make a hole on both ends of it , blow out all what is in it , fill it full of Dew , or water wherein Salpeter is dissolved , close it up with sealing Wax , and lay it in the Sun and it will flye . To form a Snake like a Crocodil out of Water . TAke five leaves of Costmary , put them into a small-neckt Glas , into nine spoon-fulls of Pump-water ; let it stand some certain time in the Sun , and there generates a living Snake like a Crocodil , to the admiration of them that behold it . A sheet of Paper called Trouble-wit . TRouble-wit has not its name for nought , and indeed is a very fine invention , by folding a sheet of Paper , as that by Art you may change it into twenty-six several forms or fashions : Take a sheet of fine Paper , fold it down the middle of the sheet long-wayes , when you have so done , turn down the edge of each fold outwards the breadth of a single Penny ; then measure it , as it is so folded , into three equal parts with Compasses , which makes six Divisions in the sheet , let each third part be turned outward , and the other in course will fall right , then pinch it a quarter of an inch deep , in the manner as you pinch a paper Lanthorn , that is in pleats like a ruff : So that when the Paper lyes pinched in its form , it is in the fashion represented by the Figure A : When closed together like the Figure B ; unclose it again and shuffle it with each hand it resembles the shuffling a pack of Cards : Close it and take each corner inward with your fore-finger and thumb , it resembles a Rose for a Ladies shoo , as is seen in the Figure C. Stretch it forth from the same form , and it resembles a cover for an Italian Coach , as is shewn by the letter D. Let go your Fore-finger and thumb at the lower end , and it resembles a Wicket to a Gate , or Parral to a Noble Man's Dore , as is shewn by the Letter E. Close it again , and pinch it at the bottom , spreading it on the top , and it is in the fashion of a skreen Fan , as it is shewn by F. Pinch it half way , and open the top , and it is in the fashion of a Shoomakers cutting Knife , which is shewn by G. Holding of it in that form , and with the thumb of your left hand turn out the next sold , and it is in the form of a curry Comb , as is shewn by the Letter H. For the rest of the Figures I would have had cut , but I am tied to six sheets at present , which will not contain them : But the Ingenious may learn it , by seeing this Trick once or twice done ( since they have the manner of folding the Paper , which is a great help to do it . ) The next fashion is a Butrice , such as Farriers use to pare their Horses heels withal . In the fashion of a Lawyers Desk . In the fashion of a Bridge made of wood , to carry Foot or Horse speedily over a River . In the fashion of a Carriadge for a piece of Ordinance . In the fashion of a dark Lanthorn . In the fashion of a Bow-pot . In the fashion of a Lanthorn with a rose at each end . In the fashion of a Court Custard . In the fashion of a Mince Pye , without any Meat in it . In the fashion of a Cardinal's Cap. In the fashion of a Coster-mongers Cap. In the fashion of a Case for a Looking-glass . In the fashion of a Sugar-dish ; and many more knacks to be plaid with it , which for brevity I omit . FINIS . The TABLE . TO seem to turn Water into Wine . Pag. 1. To seem to conveigh a Card out of a Nut. 2. How to catch Mag-pyes or Croes. ibid. How to catch Eels . 3. To make sport with an Egg. ibid. To fetch a Shilling out of a Handkerchief . 4. To cause the Beer seem to be rung out the handle of a knife . ibid. To deceive one with three seeming pieces of Tobacco-pipe . 5. To win a Wager at Running . 6. To know what is Cross or Pile by the ringing . ibid. 〈◊〉 wrap a wag on the knuckles . ibid. To make one laugh till the tears stand in his eyes . 7. To fox Fish. ibid. A Philosophical Experiment . 8. To cure the Tooth-ach . ibid. To bring two pieces together . 9. To win a wager at Feeling . 10. An easie way to take Cunnies in abundance . ibid. To take wild Ducks in abundance . 11. To make sport with a Maid Servant . 12. To make liquor boil out of a Pot. ibid. To keep an Host from frouthing his Pots . 13. To hatch Chickens without a Hen. ibid. To cause it freeze by the Fire side . 14. To win a wager of a Wag. ibid. Another to take a string off a Pipe. ibid. To make sport in Company . 15. To seem to strike three choaks through a Table . ibid. To convey a two Pence away . 16. To play the wag with a dairy Maid . ibid. To make sport with Bells . ibid. To cause Worms or Maggots seem on Meat . 17. To write that it cannot be read , &c. ibid. To cut the Blowing Book . ibid. To ingrave or write any thing upon the blade of a Knife . 19. The Egg-box . 20. The Melting-box . 21. The Globe-box . 24. To seem to cut a hole in a Cloak , and make it whole again . 26. How to pinch a Cloak , &c. ibid. To cause a Knife to leap out of a Pot. 27. To take three Button-moulds off two strings . 〈◊〉 . To cut a Glass with a match-cord . 30. The urt of using the Mosaical Rod , &c. 31. To draw an Egg through a Ring . 32. To put Pease into your Eye , and pull them out again . 33. To cause a piece of Harts-horn grow in a large pair of Harts-horns . ibid. Another that comes not behind any in rarity . 34. To see to write a Letter in the darkest night . ibid. To make a preparation that , being anointed therewith , you may walk over a Bar of red hot Iron , and not be hurt , &c. 35. Another to eat Fire . 36. To make a Room seem all on Fire . ibid. To set Pease when you sit down to dinner , and you shall have them above ground , when you rise from the Table . 37. To make an Egg to fly into the Air. ibid. To form a Snake like a Crocodil out of water . 38. A sheet of Paper called Trouble-wit . ibid. FINIS . 
A43811	----	Natvrall and artificiall conclvsions. Compiled first in Latine, by the worthiest and best authors, both of the famous University of Padua in Italy, and divers other places. Englished since, and set forth by Thomas Hill, Londoner, whose own experiments in this kinde, were held most excellent. And now againe published, with a new addition of rarities, for the practise of sundry artificers; as also to recreate wits withall at vacant times. Hill, Thomas, b. ca. 1528. This text is an enriched version of the TCP digital transcription A43811 of text R209384 in the English Short Title Catalog (Wing H2018). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 99 KB of XML-encoded text transcribed from 56 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A43811 Wing H2018 ESTC R209384 99834987 99834987 39638 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A43811) Transcribed from: (Early English Books Online ; image set 39638) Images scanned from microfilm: (Early English Books, 1641-1700 ; 1778:31) Natvrall and artificiall conclvsions. Compiled first in Latine, by the worthiest and best authors, both of the famous University of Padua in Italy, and divers other places. Englished since, and set forth by Thomas Hill, Londoner, whose own experiments in this kinde, were held most excellent. And now againe published, with a new addition of rarities, for the practise of sundry artificers; as also to recreate wits withall at vacant times. Hill, Thomas, b. ca. 1528. [112] p. printed by Iane Bell, dwelling at the East end of Christs-Church, London : 1650 [i.e. 1649] The first leaf is blank. Signatures A-G. Annotation on Thomason copy: "Octo: 2: 1649"; the '50' in the imprint has been crossed out. Reproductions of the originals in the British Library and the Bodleian Library. eng Magic -- Early works to 1800. Magic tricks -- Early works to 1800. A43811 R209384 (Wing H2018). civilwar no Natvrall and artificiall conclvsions. Compiled first in Latine, by the worthiest and best authors, both of the famous University of Padua in Hill, Thomas 1649 19491 216 0 0 0 2 0 121 F The rate of 121 defects per 10,000 words puts this text in the F category of texts with 100 or more defects per 10,000 words. 2005-03 TCP Assigned for keying and markup 2005-05 SPi Global Keyed and coded from ProQuest page images 2005-07 Judith Siefring Sampled and proofread 2005-07 Judith Siefring Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion NATVRALL and ARTIFICIALL CONCLVSIONS . Compiled first in Latine , by the Worthiest and best AUTHORS , both of the famous Vniversity of Padua in ITALY , and divers other Places . ●nglished since , and set forth by THOMAS HILL , Londoner , whose own Experiments in this kinde , were held most excellent . And now againe published , with a new addition of Rarities , for the practise of sundry ARTIFICERS ; as also to recreate WITS withall at vacant times . LONDON , ●●inted by Iane Bell , dwelling at the East end of Christs-Church , 1650. A TABLE for the ready finding out of every Conclusion and Receit contained in this BOOKE . THe sundry properties of the Adamant-Stone . 1. The secret properties of the Egge . 2. A Conclusion of an Hasell Sticke . 3. A proper practice to make a Capon to bring up young Chickens . 4. To make any Fowl , of what condition soever the same bee , to have feathers all white . 5. A Conceit to make a Candle burne in the Water . 6. To make a Woman that she shall not eat of the meats set upon the Table . 7. A proper secret of the Philosophers , to make a Stone burne without fire . 8. To make one see fearefull sights in his fleepe . 9. To turne Water into Wine , a proper Sec●et . 10. To make a light or Candle to indure burning ▪ without going out by any winde , so long as the substance endur●th . 11. How to make quarters of wood to hang so fast together , that they cannot bee shaken asunder without breaking : or to lay Knives or Tobacco-pipes triangular . 12. How to make a colour like to gold , in understanding this Secret . 13. To make Silver like any mettall , which shall so continue a long time . 14. How to stick an Iron or Steele Bodkin into the head of either Cock , Henne or Chicken . 15. To make a Candle that will not goe out untill the whole substance thereof bee wasted . 16. How to make Iron soft . 17. To make a Sword , Dagger or Knife to cut Iron so easily as Lead . 18. How to keepe weapons cleane and faire for a long time . 19. A very excellent and easie Conclusion to make steele soft as paste . 20. An experienced and apt Conceit , how to make Hennes lay Egges all Winter through . 21. A rare and strange device how to make thy Chamber appeare full of Snakes and Adders . 22. How to make Letters perfectly appeare of the colour of Gold , Copper or Silver . 23. How to make any piece of Iron to appeare like Gold . 24. How to have fresh Roses at all times of the yeare , sundry wayes taught . 25 How to make Beanes and other seedes to grow up within the space of foure houres . 26. To make a Candle of Ice , to burne like unto another Candle . 27. How to make Flesh seeme to crawl full of Wormes . 28. To make a light in the night time , that all things about thy Hall or Parlour shall appeare in sight both blacke and greene . 29. How to make Rootes to have what proportion you will on them . 30. How to breake a stone with the fist , of the thicknesse of ones hand . 31. To make an hearbe to grow , which shall have many savours and tastes . 32 How to make sundry devices or Armes or such in a Rose , Carnation , Flower-de-luce , or Lilly . 33. To write what you list on a Steele Dagger or Knife . 34 How to breake a new and bigge Rope with the hands onely . 35. How to make white Flowers , to become red . 36. How to make a hollow Ring to dance by it selfe , a proper secret . 37. To make Glew to hold together so hard as a Stone , a proper secret . 38. How to make an Apple move on the Table , a proper secret . 39. To make Roses and other Flowers that be red , to become white . 40. How to write Letters on an Egshel , that the same Letters may appeare within on the Egge . 41. How to kill Fleas divers waies . 42. How to make a Pot of glasse not to sinke in the water , a proper secret . 43 To make a Bottle or a narrow mouth●d pot full of water or milke not to spill or shed forth . 44 How to make a thin Glew , very profitable , a proper Secret . 45. How to draw a Ring off : being very hard thrust on , and the finger swelled therewith . 46. To make fruits , as Apples , Peares , Quinces , and such like , to have what proper forme you will on them . 47. A Device how to cut a Glasse ; a proper Secret . 48. A rare experiment how to walke on the Water . 49. How to soften Christall , to imprint what you list thereon , a proper Secret . 50. To make a Candle after strange manner to burne , a proper secret . 51. How to draw many Candles the one after the other , being laid a foot distance , or more asunder . 52. How to cut an Apple into many pieces without harming of the skinne or paring . 53. How to make a Cup of Glasse being set in the fire not to burne . 54. How to make Quick-silver , in a manner so hard as Silver . 55. A pretty Conceit , to catch Fowles without a Net . 56. How to make a Candle to be marvailed at , a proper secret . 57. How to see many wondrous and strange signes in , an Urinall . 58. How to make a Loafe of bread new set upon the Table to leap off . 59. How to make an Egge flie about , a merry Conclusion . 60. How to make an Artificiall Fire divers wayes : which will seeme very marvailous . 61. How to know a natural precious stone from a counterfeit . 62. How to make a Man appeare on a flame burning , without any harme . 63. A new conceited Conclusion to make a Chamber appeare as light by night as by day . 64. How to make two Dogges fight together , a proper secret . How to make a Bitch that she shall not after bee desired to bee covered with any Dogge . 66. How to cast forth any Worme or Snake entred within the body . 67. An experiment how to make a blown bladder to dance and skip about from place to place . 68. How to make a Henne run away with great feare . 69. How to finde a person drowned that hath been sought for . 70. How to deale with Iron , many wayes right profitable . 71. To light a Candle at the mouth of an Image painted on the wall . 72. To take fish by night , 73. How to make that no Dogge shall barke at you . 74. A Secret to make Birds come to your Culver-house . 75. An excellent conclusion how to put an Apple into a Violl . 76. To put an Egge into a Violl . 77 To make folke seeme blacke . 78 To prove if a Maiden be cleane . 79. To know if a Sicke Person shall die or not . 80. To make Salt Water fresh . 81. To see by night as by day . 82. To kindle fire at the Sunne . 83. To make Flesh cleave in the Pot. 84 An easie way to take Birds . 85. To make Silke-wormes . 86. How to take away haires . 17. To fat Hens or Capons . 88. That one shall not be drunke 89. To make a good bait for Fish at all seasons of the yeare . 90. A Conceit to make an Egge goe up to a Speares end . 91. A Device to make the Pottage run out of the Pot. 92. To make Fish or Flesh seeme raw . 93. To kill Hennes or Docks . 94. How to make Coales that they shall last a great while . 95. Ad capiend●m Pisces . 96. A receit , whereby a man shall not be weary of going . 97. To make Yarne and Linnen-Cloath become white . 98. How to make that a Horse may not goe through a Street . 99. To know if a Woman be with a man-Child or not . 100. A true experiment to ease thy feet for going . 101. To preserve your teeth faire , white and cleane . 102. A pretty device to take Fleas . 103. How to make abundance of Nails , or other pieces of Iron to hang one upon the other by the Load-stone . 104. How with a Load-stone to make pieces delivered on a Shovell-board , to be Dewces or Traies at pleasure . 105. A new Receit for a Cooke , how with one Spit , and with one equall fire to keepe one Capon raw , the second to boyle , and the third to rost . 106. To make one that they shall not sleepe , or to sleepe when you please . 107 How ( by a new secret ) to make a paire of Bowles to lie as neere the Jacke as you please . 108. An excellent experiment , to make Artificiall Cloves . 109. A rare device to make a Walnut , that when you crack it , there shall be Biskets and Carawaies in it , or a Poefie written in a Paper . 110. A neat Conclusion , whether a Man and Woman shall marry or not . 111. A Conceit to finde whether of the married couple die first . 112. An approved Perfume . 113. A Conclusion , to finde out whether a man shall win or loose at play . 114. To make Steele or Christall soft . 115. How to set a varnish or colour on Iron or Steele . How to gild upon Iron or Steele . 117. An Artificiall experiment , to cast Sugar into the forme of either Birdes or Beastes , in whatsoever posture you are disposed . 118. A very usefull Secret for the making of divers Inkes . 119. How to make one speake in their sleepe , whatsoever you would demand . 120. An easie Conclusion for the making of Gumme-Water , 121. How to make a Thiefe affraid to come into your house . 122. How to cast a perfect silver colour upon any Copper . 123. A spo●tive Conclusion to make a whole Heard of Cattell to flie from you or follow you when you please . 124. To make haire shine like Gold . 125 How to make a Receipt that neither Rat nor mouse shall eat or gnaw of your Cheese . 126. A very easie and merry Conceit to keepe off Fleas from your Chambers . 127. How to make of Paper a Bird , Frog , or other Artificiall Creature to creepe on the ground , flie , or runne upon a wall or post . 128. How to make sport amongst Duckes , Hens , or other Poultrey . 129. An easie way to make discord or peace betweene any parties . 130 To make a sportive Conclusion with a Cat , by putting her into a small Washing bole , in a Pond , River , &c. 131. How to make a pretty House-sport with a Cat . 132. To make a Cat piss out the fire . 133. How a Wager may be laid that a Catte shall draw a simple fellow over a Pond , Mote , &c. 134. An approved Artificiall Conclusion for making of Past-royall , white . 135. Of an hearbe which will make one to bee very forgetfull . 136. How to drive away all Inchantments , or VVitchcraft . 137. How you may doe to serve a Tapster such a tricke , that he shall not be able to froth his Cans or Jugs . 138. An experien'd naturall meanes to preserve your house in safety from Thunder and Lightning . 139. A good drinke for Travellers , or such like , when they shall happen to want Ale or Beere in their Inne . 140. How to keepe Beere or Ale from sowring in the heate of summer , or when it beginneth to be dead . 141. How to take Crowes , Kites , Magpies or Jack-dawes alive . 142. To hang a Gourd , Cowcumber , or great Apple up in your House , that you may have Wheate , Barley , Rie or Pease to grow out thereof . 143. How to finde out a Delusion of the Vinteners , in mixing Water with their Clarets and Whites , or honey with their other sweet Wines . 144. To preserve a man from being drunke , or make a drunken Man to become againe sober . The Vertue of a rare Cole , that is to be found but one houre in the day , and one day in the yeare . 146. The end of the Table . NATURALL AND ARTIFICIALL CONCLVSIONS . I. The sundry Properties of the Adamant STONE . FIrst , if any how the Adamant Stone in his hand , under a Goblet or silver Bowle , or under a Table , and that the same be moved to and fro in the hand ; then in the like manner will the Iron or Néedle lying in the Goblet , or one the Table , move to and fro and round about . Also the Adamant sometimes with the one corner will draw Iron unto it , and with the other corner put the Iron from it . Also if any anoynteth this Stone with Garlike , it doth then hinder the Stone from drawing any Iron or Needle unto it , although the Needle should be laid on the Stone . And some write that this Stone will also draw Glasse unto it , in like manner as it doth the Iron . II. The secret properties of the Egge ANd first , the round Egge set under the Henne bringeth forth a Henne Chicken , and the long Egge set under the Henne , bringeth forth a Cocke Chicken . Also the Egge with the shell laid to steepe in Vinegar for three dayes space , doth after so soften it , that any may worke the same at length like unto Waxe . And the same Egge afterward laid in the water , doth come againe unto the former state . Also , if an Egge be painted with sundry Colours , and the same set under a Henne to bring forth , she shall hatch a Chicken having such feathers , like unto the colours painted on the Egge . Also the Egge laid for three dayes to steepe in strong Vinegar , and after for one whole Moneth laid to dry againe in the Sunne , shall after ( by degrees ) come to the hardnesse of a stone . III. A proper Conclusion of an Hasell Sticke . FIrst , take an Hasell S●cke of a yard long , being new cut off , and cleave the same just in the middle , giving the one end so cleaved unto thy companion to hold in both his hands , and the other end hold your selfe in both your hands after such sort , that both the inner parts of the sticke may looke one right against the other , in the laying downe on the ground , and must also bee laid asunder unto the breadth of two fingers , in such sort that they may touch together at some one place , by an overthwart manner ; and within a while after , you shall see them draw and joyne together againe of themselves . And this understand , that the sticke must be new cleaved soone after the cutting up of it , for otherwise this sticke worketh not the proper effect . IV. A proper practice to make a Capon to bring up young Chickens . FIrst , to doe this , take a Capon and pull the belly bare of Feathers , and after rub the naked place with Nettles , setting young Chickens under him , and he will then miraculously cherish them , and bring them kindly up . And the rather , if you accustome to use the Capon the like for a time . For by that meanes hee is moved the willinger to cherish , bring up , and feede , yea and to love them so well , as the Henne naturally would doe . And the reason of this is , in that through the pricking of the Nettles , hee is thereby the rather desirous to touch the soft downe and fathers of the young Chickens sitying under him . V. To make any fowl of what condition soever the same be , to have feathers all white . TO doe this , take the Eggs and roule them in the juyce of the hearbe called Mouse-eare , or in the hearb called Houseleeke , or otherwise in Oyle ( after the mind of Cardanus ) and after put the Egges againe in the nest , and after the hatching , their feathers shall grow white . VI . How to make a Candle burne in the Water . ANd to doe this , take VVaxe , Brimstone and Vinegar , of each a like quantity ; boyle these all together over the fire , untill the Vinegar appeare all consumed ; and then after of that Waxe remaining make a Candle , and you shall see the proper effect as avove is written . VII . To make a VVoman that she shall not eat of the Meates set upon the Table . TO doe this , take a little of the greene Bas●ll , and when one bringeth any Dishes of Meat unto the Table , then put the same Hearbe secretly under one of the platters or dishes , that she espie it not and as long as the hearb so lyeth on the ; table , the VVoman shall eat nothing of that meate in the platter or dish , which covereth the hearbe . VIII . A proper se●ret of the Philosophers , to make a Stone to burne without fire . ANd to doe this , take Calamit , Brimstone , un●●aked L●me . Pitch , Ceruse , of each of these three Drames , of Camphora one Dram , Asphaltum three Drammes ; all these make in powder , and put the same in a strong Potte , well stopped , and after make a fire under the Pot , encreasing the same by little and little , untill the powder in the Pot become so hard as a stone ; and when you will have it burne , then rubbe the same well with a Cloath , and it will burne suddenly : and when you will put the same out , then spit upon it , and after set the same in a moist place , and it will goe out . IX . To make one to see fearefull sights in his sleepe . ANd to doe ●his , take the blood of a Lapwing , and therewith anoint the pulses of thy forehead , before thy going to rest , and then after in thy s●eepe thou shalt see both marvailous and ●earefull ●ightes , as Vitalis Medicus writeth . Also he writeth , that if a man eateth in the Evening before his going to Bed of the hearb named Nightshade , or Mandrake , or Henbane , he shall see in his s●eepe pleasant sights . X. How to turne VVater into VVine , ●a proper secret . IF thou wilt convert or turne ▪ Water into Wine , then fill a brasse Pot with the best Wine , ●etting upon the head of the Pot a Limbecke , and distill the Wine out , and the Lees remaining after the distillation , drie them , and bring them into fine powder , which equally mixed with the Water , doth so cause the VVater to have both the colour and taste of the same VVine . And the like unto this may be wrought and done in a Rose Limbecke . Also a Loafe of Barley Bread hot drawne out of the Oven , and broken into great peeces hot , and laid so to soke in good Wine ; which péeces when they shall bee well s●ken in the VVine , let them dry in the Sunne , and after ●oke of that bread in fa●re water , and it will after receive both the colour and taste of that Wine . XI . To make a light or Candle to indure burning without going out by any winde so long as the substance endureth . TO doe this , make a weeke after thy discretion , which infuse in the Oyle of Hemp-seede , and after into molten Tallow , as you would properly make a weeke or Cotten Candle , letting the same to hang somewhat untill it be cold , then light it in the like sort as you doe a common Candle , and it will not after goe out with any winde so long as the substance endureth . And in like sort may light be made to serve in the night time , if so be that ●ine linnen ragges be first soked in the Oyle of Hemp-seed , and after dipped into molten Tallow ; which so bound or wrought on a staff● end , to carry about , or otherwise lying on a staffes end in an iron plate . XII . How to make quarters of wood to hang so fast together , that they cannot be shaken asunder without breaking : or to lay Knives or Tobacco pipes triangular . TO make quarters ●old and hang together thus without tying , must bee done on this wise . First , lay one of the quarters downe , as these two letters A. and B. doe instruct , on the which lay the other quarter , even as these two letters C. and D. doe here represent , and one that C. and D. lay the third quarter , as the letters E. and F. doe here expresse , and in such sort , that E. and F. must lye under A. B. And being then thrust hard together they cannot fall away without breaking , in that A. and B. is stayed and held of E. and F. and E. and F. of C. and D. and C. and D. holden of A. and B. so that none of them can fall asunder , the one from the other . Also that place where B. D. E. is holden or stayed together , and doth the like hold together , as by tryall of the same shall more manifestly appeare . Also , the more and harder they be thrust rogether , the longer they continue so hanging together . And a like ●riall unto this may be assayed and proved , either with three stickes made flat for the nonce , or with three knives being alike , or three Tobacco-pipes , if they be orderly used . XIII . How to make a colour like to gold , in understanding this secret . ANd to doe this , take of Aloes Hepaticke , and of Salt Niter , of each s●xe ounces , those grinde , and perfectly mixe together on a smoothe Marble , or other hard stone ; that being so laboured together they can after bee separated by no meanes , and after distill the same in a Limbicke of glasse well luted about , that you may so draw out all the moist substance that will come . And with this you may gilde what you list , understanding how to draw this liquor ▪ Also by a shorter way and lesser paine , may you doe the like , although not so perfect as the other abovesaid , which indeed is right marvailous . And now this is on this wise : First , take of aloes Hepaticke thrée ounces , of Rosen sixe ounces , and of Oyle of Lin-séede well boyled , a pint and a halfe , these set over the fire in a pot , and mingle them well together , after straine the same liquor through a Linnen cloath , putting it into a Pot , which you must stop close , and so kéepe the same until you have need to gild any thing therewith . XIV . To make Silver like any mettall , which shall so continue a long time . TO effect this , take halfe an ounce of Aqua-fortis , and a scruple of quick-silver , and a little of the Tarter made of the VVhite VVine , and a little Salt : These put all together in a Pot or earthen Pan , working and labouring the same together over hot Imbers , which so done , you may after ( with this composition ) make ●ilver like any mettall you list , and to continue so a long time . XV . How to sticke an Iron or Steele Bodkin into the head of either Cocke , Hen , or Chicken . TO doe this , write first these words following , that is to say , Gibell , Got , Gabel , in a S●role , and bind the same about the Bill of the Cocke , Hen , or Chicken , to colour this secret withall ; which so done , then pierce the head of the Bird just in the middle as you can guesse , with a very sharpe pointed Bodkin ; and after set the Bird downe , and you shall see the Bird so lustily runne away from you , as if nothing were sticking in the head , if the Pullet be bigge , unto the wonder of such as shall see the same . And now the reason of this is , in that the head and braine of the Pullet , is divided into two parts in the bone , and the bone also doubled in in the middest , so that the Bodkin may easily enter without danger , and of this the braine so pierced , the Pullet neverthelesse liveth ; which if the ignorant see , they will perhaps beleeve , and thinke that the words onely doth the same , which is nothing lesse . XVI . To make a Candle that will not goe out , untill the whole substance bewasted . ANd to doe this , take the best Waxe and the purest Brimstone , of each a like portion , which take and melt together , and after make a Candle thereof , which being lighted , set the same in a Candlesticke to burne . And the same Candle so lighted , will not goe out untill the whole substance be spent . Thus Cardanus writeth . XVII . How to make Iron soft , a proper Secret . ANd to doe this , take the juyce of the Hemlo●ke , and quench the Iron in it , being well beated thrée or foure tims , letting it there remaine every time untill it be thorowly colde . Also Cardane writeth , that if you take Oyle , putting into it molten Lead seven times together , and after quench your Iron red hot into that Oyle , for foure or five times together , and it will so make the same soft to worke , XVIII . To make a Sword , Dagger , or Knife to cut Iron so easily as Lead . OF this thing Hermes writeth , if a Sword , Dagger or Knife , being only Iron and fashioned , and being red hot , if the same be afterward quenched into , the juyce of the Radi●h , mixed with the Liquor of the fresh wormes of the ground , or rather the water of Artely distilled , being before somewhat bruised : such a Sword , Dagger , or Knife , saith he , shall after have such a strange edge , if the same red hot be quenched foure or five times in it , that with the same you may cut Iron so eas●ly as if it were Lead . Also he writeth , that if Steele be often molten in the Fornace , and be purified , untill the sam● be so white as Silver in a manner , and then after of the same fashion , graving Instruments with their edges and pointes orderly , like as to the Art of graving belongeth ; which Instruments being red hot , quencht after into the juyce of Radish , and the distilled water of the wormes of the earth , mixed together : Or else with the water of the wormes , drawne through a cleane linnen Cloth ; so that there be so much of this water , as of the juyce of the Radish , and then those Instruments quencht foure or five times , in the above-said Liquor ; And after will the edges and points of the Instruments bee so hard , that you may cut and grave in any stone and Iron , so easily as the same were Lead . XIX . How to keeqe weapons cleane and faire for a long time . ANd to doe this , take Barrows grease , common Oyle , new waxe , Ceruse , of each a like , these temper togethee very well over a soft fire , untill they be thorowly incorporated , and after you have so done , anoynt the burnished weapon with this Oyntment , and it shall so continue in the same brightnesse , In secula seculorum . And there cannot be a greater Secret invented , for the kéeping bright of Weapons thn this is , if these words be well understanded . XX . A very excellent and easie Conclusion , how to make steele soft as paste . DOe thus : take the gall of an Oxe , Mans Vrine , Vergis , and the juyce of the Nettle , of each of these take a little quantity , and mixe them very diligently together ; then after quench the Steele red hot in this liquor , foure or five times together , and it will after become so soft as paste : and this is a right proper and necessary secret to be understood of all such Workmen as doe any matters in Steele , as graving and such like , if these words be well marked . XXI . An experienced Conceit , how to make Hens lay Eggs all Winter thorow . TO do this , take the tops of the Nettles , when they begin to come unto s●ed , and dry them : which so dried , give a little of the same , with Bran and Hemp-seed mingled together , to your Hens , and they shall every day after lay you an Egge apiece . XXII . A rare and strange Device , how to make thy Chamber appear full of Snakes and Adders . TO do this , kill a Snake , putting the same into a pan with Wax , and let it so long boil , until the same be thorow dried ; and of that Wax make a Candle , lighting the same in the Chamber ; and within a while after shall appear , as though there were a thousand creeping in thy Chamber . XXIII . How to make letters appeare of the colour of Gold , Copper or Silver . ANd to doe this , take very cléere Christall , and worde the same into marvailous fine powder , on a Marble Stone , and after mixe the same powder with the white of an Egge , untill this bee so prepared to write with : and after with this confeccion , write what letters you will letting the fame drie : and after rub a Gold Ring , or any peece of Gold on the same letters , and all the letters shall appeare like Gold . And in the like sore may you make the Letters appeare like Silver or Copper . XXIIII . How to make any peece of Iron to appeare like Gold . ANd to doe this , take foure butte● of Raine water ▪ into which put ten Drams of Roach Allum , and ten Drams of Oyntment , of Roman Vitrioll , and Salt Eemme , of each one an ounce , and a scruple of Coppera●● ; and these boyle together ▪ after put therein a quart of Vinegar and ▪ Ta●●er , and ●ommon Salt finely beaten to powder , of each three ounce● , all these inc●●p●●ate againe over a soft fi●e very well ▪ and after occupie the same which maketh a colour like unto Gold . XXV . How to have fresh Roses at all tim●● of the yeere sundry wayes taught . ANd first if you will have fresh Roses at any time , so well as in the Moneth of May , then gathe● the buds halfe o●●n in a manner , in the Evening , when as the Sunne is set and touch them not with thy hand in the ga●hering , but with a sharpe knife properly ga●her them , after lay the Roses upon a Boord , letting them to lye abroad in a faire night , all the night through , and then after have in readinesse a new earthen ▪ Pot well glased within and without ▪ into which put the former Roses before the Sunne bee un in in the morning , and stop close the mouth of that Pot with clay being mixed with Horse dung and flocks , all tempered well together before , whereb● no air of the Ru●● may pas● or breathe forth . After , set the same pot into the ground , covering it in dry sand ; and let no moist place be 〈◊〉 about the same . And now on this ●ase may you have fresh Roses at any time of the y●r . Also , take of the Rose-buds in the Spring-time , when they begin first to open , and put those into a green Cane yet growing ; cleaving the same by little and little , until you may handsomely put in those buds ; and after 〈◊〉 that place with a thred , stopping the same about , that no air breathe out ; and after , cover that piece of the Cane or ●ee● , so ●●und and stopped about , under the earth , bowing down the same stalk by little and little , that the same break not ; and cover the same well with the earth , letting it there remain so long as you li●t : and when you be m●nded to ha●e them forth , then cleave the Cane by little and little , that you spoil ●ot the buds ; and after set them in the Sun , or in luke-warm water , and they shall be open ●nd fair in a s●ort space , as in the midst of 〈◊〉 . Also , if you will have dry Roses to become fresh , then take a new glased pot , and wet the same within with Rose-water , and after shut that pot with the Roses very close , letting it so to stand for five days , and they shall be fresh . XXVI . How to make Beans and other seeds to grow up in the space of four hours . ANd first , to make Beans grow up in an hours space , take the Beans , and put them in hot oil ; let them there remain for eleven days , and after dry them . And when you will make proof of them , then set the Beans , and go to dinner ; and by that time you rise again from the table , and go look on them , you shall finde them grown up well a s●an high . And the like you may do with Gourds . And now to make the Gourds grow up in the space of four hours , both with leaves and flowers , take the seeds of the Gourd , and let them lie in the blood of a ●anguine young man , and let them there remain for Fifteen days , in a moist place , and in a pot well stopped ; and after take them forth , and let them bee dryed well in the Sunne : and when you will sowe or plant them , then take a dish-full or two of good earth , and drie the same well ; after wet the same with a little fresh water ▪ and after have warme water , powring the same upon this earth untill it become sufficient soft , and then plant your seeds in it ▪ and within three or foure houres after you shall have Gourds growne up together with leaves and with flowers . And the like may you doe with the 〈◊〉 , 〈◊〉 , and divers other green seedes . XXVII . To make a Candle of Ice to burn like unto another Candle . TO doe this , make a Candle of Brimstone , which with the Powder of a Coale smeared about , and after in the Winter time drowne the same in water , but cover the head of it with a paper , and after hang the same at the mouth of some gutter which droppeth fast , whereby it may so bee covered with halfe a finger thicknnesse of Ice in the Morning , and after being lighted , it will then burne unto the wonder of such as shall see the same . Also take pure VVaxe and fine Brimstone purified , of Earth alike : melt these together , making thereof a Candle ; and after take the powder of a C●ale finely beaten , and Brimstone the like in powder , these sift through a Serfe or linnen Cloth , and after heating the Candle , smeare the said Candle about , so long untill it have ( as it were ) a thick crust round about the same , like unto the thicknesse of the backe of a Knife : which after cover about the ●ead of it with a Paper , and then hang the same at the mouth of a Gutter , which droppeth fast , untill the Ice cover it about a finger thick , then light the same , and it will burne like as if it were all ●f waxe . XXVIII . To make flesh seem to crawl full of Wormes . ANd to doe this , take Harpe-strings , and cut them into very short peeces , which straw upon Meate , being taken hot out of the Pot , and those pieces will then move and stir about , like unto living worms . XXIX . How to make a light in the night-time , that all things round about thy Hall or Parlour shall appear both black and green . TO do this , take the black iuyce or ink of the Fish named Cuttle , and the like quantity of Verdigrease : these mix well together , putting the same into a Lamp , and dipping a week in that liquor ; then light the same , putting out the other Lights in that room , and then shall all things round about that place , and the walls also , being white , appear both black and green , unto the marvel of such as shall see the same . XXX . How to make Roots to have what proper form you will on them . TO do this , take such green Roots which ●e big , like as be the Briony-roots , Radish-roots , and Rape or Navew-roots , and of any of these Roots carve and ●ut as you li●t , and after put the same into the earth , letting it there so long remain , until the same carving be covered with a skin . And on such wise may you make the counterfeit Mandrakes , in fashioning in the Briony-root , as both Mattheolus and Cardane do write , the form of a man with a Pen-knife ; and setting the same Root again into the earth , with the head of the Root turned downward , and a little Barley put under it , which after will cleave and hang fast into the head of the Root , and appear like unto hair growing out of the same . XXXI . How to break a stone with the fist , of the thickness of ones hand . ANd to do this , first raise the edge of a flat stone upright from a plain boord ; or rather , from a big smoothe stone , in su●h sort , that it stand of it self , without any under-bearing or help ; and after , with thy fist sna●e hastily or quickly that part standing upright , w●●th falling together fl●● on the plaine boord or stone : doth to breake in so many pieces . And if the fist bée fr●●● li●r smi●●en , then the end of the stone toucheth the boords in the falling , 〈◊〉 that stroke in vaine : and breaketh not the same at that time . And in like manner may● Life bee eas●ly broken with a small and easie stroke of the hande , 〈◊〉 that through the weight of the stone in the falling and helpe of the quick stroke , it doth of this so lightly breake , even as it were done with the vehement stroke of a 〈◊〉 . XXXII . To make an hearbe to grow , which shall have many savours and tasts . TO doe this , first take one seed of the Lettice , one seede of Endive , one of Smalledge , one of the Ba●ll , one of the Léeke , and of the Parsley , all these put together in a hole in ●●ich sort , that one ●eede may touch another : but this remember , that you plant these together in the dung of an Horse or an Oxe , without any earth at all with them . And then after of these seedes shall grow up one proper hearbe , which will have so many savours and tasts , as there were seeds sowne together . XXXIII . How to make sundry devices or Armes of such like in a Rose , Carnation , or Flower-de-luce , or Lilly . TO doe this , take Sal Armoniacke grind● the same on a Marble Stone , with fine Vineg●r , and a little Sugar-candy , and keeepe the same in a narrow-necked Pot or Glasse , and after take your Rose and dresse the Leaves , fastening them with red wax , that they may so lye plaine and even : which so done ; then take a fine Pencill , with the licour drawing on the leaves , what proper matter 〈◊〉 Armes you list , and after let the same drie of it selfe , putting upon of the leafe-gold , or the leafe silver : and after pressing it lightly or gently downe with Bombasse , and that which sticketh not then fast , falleth of● in the doing , and so your work● will remaine ●rim and faire . XXXIII . To write what you list on a steel Dagger or Knife . TO do this , take an ounce of Saltpeter , and an ounce of gréen Copperas ; beat these grosly together , and after put the same into a strong battle of glass , distilling a water of it ; which water use on this wise : First , take yellow or red Wax , stretching the same upon the Dagger or Knife , so far as you will draw or write thereupon , unto the thickness of a paper leaf , and somewhat more ; after , draw or write therein what you list , drawing or writing unto the Stéel ; and then fill that hollow drawing or holes with the distilled water , which within a day and a night will have eaten it sufficiently . And the like may you draw and do on any other piece of Stéel . XXXV . How to break a new and big Rope , with the hands onely . TO do this , take and fasten the one end of the Cord or Rope , either ●ith a nail driven fast into it , or about ● strong hook of Iron , and after winde 〈◊〉 same three or four times , or of●ner , ●out thy hand , and the other end of the ●ord or Rope winde about by the top of 〈◊〉 Palm , ●etwéen the fore-finger and he ●umb , that the one part of the Cord ●●y reach unto the Nail , and the head , 〈◊〉 other end , unto the bottome of the Palm , by which it must be again wind●● about , and after that winded again ●nce or twice about . And this so done , ●hen with a vehement p●uck and force ●●ay in the same part by which it is so ●●der-winded , or r●n with the Cord , for ●hat the substance of the Cord or Rope which is under , both defend , that the ●●nd can take no harm by the hastie and ●trong pull : and take héed that the utter-●ost fold of the Cord ●●ide not 〈◊〉 thy ●●nd . And to conclude , this 〈◊〉 , that in the n●●hty and hasty pluck together , the one fold of the Cord doth to cut the other in sunder ▪ and then especially , ●hen as that part shall be set soft , which is between the hand and the nail , and that both the hand be strong , and then pluck out-right and quick . And now if XXXVI . How to make white Flowers , like as the Lilly , white Rose , and such like to be red . Tubbe , where you minde ●o plante your white Flowers to become re● , and after they be so planted in the 〈◊〉 , then let them not be watered at any time with any other water then this , which is made on this wise : Lake water , putting therein a certain● quantity of Brasill finely 〈◊〉 and boyle the same unto a third parte , which water after take , and being through cold● water by little and little the same Earth ▪ as both at morning and evening and water it at no time with any other water then this ▪ untill you see that the same water first have taken effect . XXXVII . How to make a hollow Ring to dance by it self , a proper secret . TO doe this , take a Ring round about hollow , into which put Quick-silver and stop the same fast that it run●e no● forth : After h●●re the Ring somewhere in the fire , or let it 〈…〉 the fi●e , and be●ng 〈◊〉 lay the 〈◊〉 on a Table or Stoole , which by and by after will beginne to dance of it selfe , untill it be cold againe . XXXVIII . To make Glue to hold together so hard as a stone : a proper Secret . ANd to do this , take unstekt Lyme , and quench the same with Wine , and beat the same into fine powder , mixing therewith both Figs and Swines grease , and after labour them well together : for this ( as Pliny writeth ) passeth the hardness of a stone . Also , take Greek Pitch , Rozen , and the powder of Lyle-stones ; these mix together : and when you will occupie of the same , then heat it over the fire , and work therewith ▪ for when the same is cold , it holdeth them together so hard as any nail . Also , take of Spuma ferri one pound , of Lyle-sheards two pound , of unstekt Lyme four pound , of Oil of Linséed so much as shall suf●ice to prepare and work them together : for this Glue is marvellous strong , and indéed neither feareth nor yeeldeth to water nor fire . XXXIX . How to make an Apple move on the Table ; a proper Secret . TO doe this , take an Aple and cut the same in the middest , and in the one halfe make a round hole , putting therein a blacke Béetle , and so lay the halfe on the Table , and it will then move . XL . To make Roses and other Flowers that be red , to become white . ANd to doe this , take Brimstone beating the same into fine Pouder , which pouder burne on a new tyle-stone , holding such red flowers or Roses over the smoake of it , whiles it so burneth , and they will after become white ; and on this wise you may make your Roses halfe white and halfe red , or one leafe white , and another red , by a cep of paper so cut for the nonce . XLI . How to write letters on the Egshell , that the same Letters may appeare within on the Egge . TO doe this , take a little quantitie both of Galles and Allome , which worke together with Vineger , and after write with this liquor what you will on the shell , and that dryed , laye then the Egge in Vrine , else annoint the Egge about with waxe , unto the thicknesse of a Paper or somwhat more , and with a fine bodkin write déep letters , that the holes may be open , and the letters apparant , into the which holes powre of this liquor , and when the same is dryed on the Egge , then séeth the Egge untill it be hard , and after lay the same to soke in sharpe Vineger , through the which soking the letters will so passe through the shell , that the letters may be easily discerned on the Egge after the shell is pulled off from it . XLII . How to kill Fleas divers wayes . FIrst , to gather all the Fleas of thy Chamber into one place , annoint a Staffe with greace of a Foxe , or Hedghogge , and lay the staffe againe where you list in your Chamber , and it shall so gather all the Fleas by it . Also fill a dish with Goats bloud , and set the same by the bed , and all the Fleas will come to it round about . And the like will they do by the bloud of the Hedghog . Also take the fat of a Goat , and annoint what you list therewith , and set the same under your bed , and all the Fleas will gather unto the same . Also take Lupines or flat beanes , and boyle them in water with Wormewood , and that water sprinkle well about the Chamber , and all the Fleas shall avoide that Chamber . Also take an Apple of Coloquintida , and infuse the same in water , and in that water boyle Wormewood , which cast about the Chamber , killeth all the Fleas . And the like doth the Peach leaves , or Vervine , or Coliander boyled in water , and so cast about . XLIII . How to make a Pot of glasse not to sinke in the water , a proper Secret . TO doe this , first fill a glasse Pot full of Water , or Wine unto the brim , for otherwise it sinketh downe , and is drowned in the setting of it in the water : the reason of which appeareth by this demonstration . Imagine that the Pot be D. whose neck is A. B. C. that vacant part of it A. B. in that A. B. doth beare above water , through the very ayre which is contained therein ; and the weight of the glasse A. B. draweth toward the Center , and A.B. C. can not descend by straight line downe , for that it shall labour in vaine . And therfore the signifier D. voweth in that D. when as wine is set in the water , it resisteth not , and therefore A. B. doth descend untill it come unto the upper face of the water , but when A. B. shall be in the upper face of the water , the part E. is then drowned , in that it is the nether part , and all the necke of the pot . XLIIII . To make a Bottle or a narrow mouth'd pot full of water or milke not to spill or shed forth . TO doe this : take a Bottle or narrow mouth'd Pot , and fill the same unto the brimme , after cover the mouth with a Paper , and then turne the mouth downeward on the mouth of an other Pot , and nothing shall shed forth , as by a triall in filling the one Pot with milke , and the other may be séene . XLV . How to make a thin Glew , very profitable ; a proper Secret . TO doe this , take the Glew made of fishes , beating the same strongly on an Anvil , untill it be thin , which after lay to soke in water untill it becometh very soft and tender , which will be within five or sixe houres , and then worke it like paste to make small roles thereof , which when it is like unto paste , stretch it or draw it out very thin , and when you will worke with it , then put of the same into an earthen pot with a little faire water over hot embers , and skim the same very cleane , and let it so séeth a little while , after worke with the same , kéeping it still over the hot embers , untill you have done with it , for so it fasteneth and bindeth the stronger . And in such sort , that it fasteneth pieces of glasse together . XLVI . How to draw a Ring off , being very hard thrust on , and the finger swelled . IF either man or woman hath thrust a Ring so hard on their finger , that he or she cannot draw the same off , through the swelling of the finger : then thréed a needle , and draw the same under a Ring , and winde the thréed about the thréed on the other side , and so often wind the threed about , and diligently consider that the whole joynt and part of the finger , lying or being betwéene the joynt , and the Ring , be covered about with the thréed , and that no part be ●eene of the skinne , through the close covering of the thréed , and even draw the Needle againe under the Ring , and wind the thréed like about on the other side , and that speedily , whereby the Ring drawne and removed on the thréed by little and little may so passe over the joynt and come off . But whilest you are in the doing of this , make no tarriance or delay , for that the finger doth so lightly swell , that without great paine the Ring cannot be drawne off . XLVII . To make fruits , as Apples , Peares , Quinces , and such like to have what proper forme you will on them . TO doe this , counterfeit on a piece of wood , being in bignesse to the fruit which you desire , what forme you will ? Or else cut Romane or other fashiond letters in it , to expresse ( if you list ) some proper words ; which so done , then make a mold with water and Chalke , unto the thicknes of thy little finger , the same part into just the halfe . And when this mold is dry , which soone dryeth , separate then the same from the wood with oyle before . And when you have gotten off the mold from the wood , and parted it in two just halfes , then take the same mold , and bind it most close unto the fruit , being growne unto his halfe bignesse , and let it so continue untill the fruite be come unto his full bignesse , and then take the mold away , and you shall sée the tryall of the former taught . XLVIII . How to cut a Glasse ; a proper Secret . TO do this , stéep a thréed in Oyle and Brimstone mixt together , and compasse the Glasse with the thréed , in the place where you would have it parted , and after kindle and light the same , and often doe thus , untill the place be hot , and after compasse the same with a thréed wet in cold water , and it will part so cleane a sunder , as if the same had béen cut with a sharp pointed Diamond . XLIX . How to walke on the Water . FOr to doe this , take two little Timbrels , and hinde them under the soles of thy féete , and at a staves end fasten another ; and with these you may walke on the water , unto the wonder of all such as shall sée the same : if so be you often exercise the same with a certaine boldnesse and lightnesse of the body . L. How to soften Christall , to imprint what you list , a proper Secret . TO doe this , take the blood of a Lamb , and the blood of a Weather , mixing these together , after take the Christall Stone , heating it in the fire burning hot , and then quench it in the blood , which after will become as soft as paste , then with a copper Print worke therein what you list , and after set the same abroad in the ayre , and it will come againe unto the former hardnesse . LI. To make a Candle after a strange manner to burne ; a proper secret . FOr to doe this , first make a wéeke of Silke , and infuse the same in the Oyle of Hempséed , and when the wéeke shall be sufficiently soked ; role the same in Snow , untill it be of the bignesse of a great Candle , whereby it may so be well wrought together , and after light the same , setting it in a sticke , and it will give the like light as a waxe Candle . Also make a Candle of Parpen Stone and waxe together , about the which roule Snow ▪ and the Snow will burne untill it be all wasted . Also take Snow , and mixe therewith the pouder of Camphire , and of the same make a Candle , and it will burne being lighted . LII . How to draw many Candles the one after the other , being laid a foot distance or more asunder . FOr this , take Brimstone , Orpiment , and Oyle , these labour together , and make thereof an Oyntment , after take so many Candles as may well serve your Table , which lay on the Table a large foot asunder , and all a row , the one behind the other as long as you lift to lay them , yea , an hundred may you lay downe on this wise a length , if you lay them strait , then ●ake a long thréed , and annoint the same in this ointment , which after lay along on the Candles , and after drawing the formost , all will follow by order . LIII . How to cut an Apple into many pieces without harming of the skin or paring . TO doe this , take a most fine Néedle , with a small thréed , and thrust the same by little and little under the paring , and thrust it in againe right against the place , untill you have so gone round about the outside of the Apple . And this also remember that you thrust the néedle through the paring at straite corners one against the other of the Apple , and this so often do untill you come againe unto the first place where you began . And if so be you would divide the same in six or eight pieces , then draw the thréed againe by a like distance , alwaies taking héede to divide the Apple under the skin , and when you have thus done with the Apple , and the peeces y●t covered with the skin , then draw out the ends of the thréed , and you shall after divide the Apple within without harming of the paring or skin into so many péeces as you list . And when you have thus drawne out , and taken the thréed quite away , you may kéepe the Apple so long as you thinke requis●te . LIV. How to make a Cup of Glasse being set in the fier not to burne . AND to doe this , take what Cup or Pot of glasse you list , and séethe the same in common Oyle , by the space of five houres , and after take it forth , and it will be then made so strong that the said Cup of glasse or pot , will indure the heat of the fire . LV . How to make Quick-Silver , in a manner so hard as Silver . ANd to doe this , take the strongest Vineger , and whites of Egges wel beaten together , and thrée ounces of quicksilver , unto one of the other : these first distill together in a Limbeck wel luted , and in that distilled water put the quicksilver , and it will be after so hard , that you may worke it with the hammer . Also take Quick-silver , and wash it in the distilled water of mans blood , and every time you wash the same , let it drie , and in the end it will come to be so hard as silver . LVI . A prety conceit , to catch Fowles without a Net . TO doe this , take Arsenick , putting the same in water , and in that water boyle wheate , or any other grain , and cast the same forth unto Fowls , and so many as eate thereof , will not be able afterward to flye away . And take the iuice of Celidone , and infuse wheat in the same , letting it there remain for thrée daies , after give the same to Fowles to eate , and such as eate thereof you may after take with the hand . Also take wheat , putting it in wine Lées , and let the same remaine there eight dayes , after that put it into the juice of Celandine and horehound , to stéepe , which so done , then give of the same ●nto the Foules to eate , and such as ea●e thereof cannot flye away . LVII . To make a Candle to be marveilud at . A proper secret . ANd to doe this , take foure ounces of salt Niter , sixe ounces of fine Frankinsence , thrée ounces of brimstone , sixe ounces of Oyle , and sixe ounces of the Milke of Cataputia ; all these beat fine , and mixe together , after take thrée ounces of Waxe , and make them a Candle of altogether , in the end of which Candlesticke , sticke déepe a néedle , and after set the same in a narrow mouth'd glasse full of water , and you shall sée after what the same will doe . LVIII . How to see many wondrous & strange signes in an Vrinall . And to sée these , take a new and cleane washed Vrinall , into which powre either cleane water , or other running water , after take the white of a new laid Egge , and a little Saffron binding it in a cleane linnen cloth , after that powre a little of the water into a dish , and put the cloth with the Saffron into it , so long untill it have coloured it somewhat , and being on this wise , then beat the white of the egge with this water seven or eight times with thy finger , and then powre the same into the Vrinall , and you shall after sée in it Towers , Castels , Hills , and many other strange sightes . LIX . How to make a Loafe of bread new set upon the Table to leape off . TO doe this take a Quill , filling the same with Quick-silver , and stopping it close , thrust the same after into ● hot Loaf , new drawn out of the Oven , and the Loaf will by and by dance upon the Table . LX . How to make an Egge flee about : a merry Conclusion . TO do this , take a Goose-Egge , and after the opening and cleansing of it , take a Bat that flieth in the Evening , which put into the shell ; then glue it fast about on the top , and the Bat will flie away with it ; which perhaps will be thought of some to flie about in the air of it self . LXI . How to make artificial Fire divers ways ; which will seem marvellous . ANd first , to make a flame of fire to pass suddenly out of the mouth of a pot full of water , take an Egge , making a hole in the head , and draw out all the substance of the same : which so done , then fill the same with the powder of Brimstone and un●●ekt Lime mixed to●ether , shutting the mouth with Wax , and so let it fall to the bottom of a Qu●●tpot full of water , taking quickly your hand away , and suddenly will issue forth a flame out of the mouth of the pot . And also , if thou wilt spit fire out of thy mouth without pain , and to do thée no harm , take the powder of the Willow-stick , finely beaten and ●er●ed , with the which ●oyn a little new Silk , making it ●ound up , like unto a ball ; into which ●ut this powder , wrapping the silk well about it ; and after , put within it , with the powder , a little fine Flax , and then properly stitch it up round about : which so done , then cut it open a little on the one side , putting a quick cole or a light Candle unto it , to set it on fire a little : then put it again into thy mouth , holding the same softly with thy téeth , and turning also the part cut inward in thy mouth ; and when thou wilt spit fire out , then hold the ●all strongly in thy mouth , and blowe , and the ●ookers on shall sée then a great flame i●sue forth of thy mouth , and do thée no harm at all . Also , to make fire flie up in the air , T●●e Towe , and wet the same in Aqua vitae ; and after put fire to it , and blowe the same away , which after will flie up in the air , and burn . LXII . How to know a natural Precious Stone from a counterfeit . TO do this , rub the same on Lead ; and if it change the colour , then it is counterfeit ; if it change not , then it is a natural Stone . Also , if the Stone have like unto a Bladder within , then it is counterfeit . LXIII . How to make a Man to appear on a flame burning , without any harm . FOr to do this , take Brimstone , Or●iment , and common Oil ; of these make an Ointment , with the which anoint thy garments all about , and thy head and hands ; and after light the same , and it will burn all at once , without harm . Also , take juyce of Adders tongue , the juyce of March-Mallows , or other Mallows , and the white of an Egge ; these mix together , anointing therewith all about thy body ; and then cast the fine powder of Brimstone on the same , setting it over a fire , and it will strangely bur●● , and yet neither harm hands nor garments which shall be anointed therewith . LXIV . A new conceited Conclusion , to make a Chamber as light by night as by day . TO do this , take that part which shineth of the Night worm , and bruise them well ; which after set in hot Horse-dung in a Glass stopped , and let it there so stand for fifteen days ; and after , distil the same in a Limbeck of Glass , with a soft fire : the which water so drawn , stop close in a narrow-neck'd Pot of Chrystal-Glass , and h●ng the same in the entry of the house , and it will so give a very bright light . LXV· How to make two Dogs fight together : a proper Secret . TO do this , take the Seelifset of the Wolf , and cast the same between two Dogs ; and they shall so long fight together , as they lie there between them : and when you will have them to cease fighting , then take them away . LXVI . How to make a Bitch ●hat she shall not desire to be covered with any Dog . ANd to do this , take Bees , and prepare them orderly , which after give unto the Bitch with bread , or with meat , and she will not after suffer any Dog to touch her . LXVII . How to cast forth any Worm or Snake entred within the body . ANd to do this , boil the herb Basil over a soft fire , in Vinegar ; which so boiled , give unto the patient to drink , and it shall cast the same up forthwith . And if the same be a Snake entred within the body , then you may take writing Ink , and good Wine , mixing them together ; which after drink , and it will cast up whatsoever evil be in the body . LXVIII . How to make a blown Bladder to dance and skip about from place to place . TO do this , put Quicksilver in a Bladder , and lay the Bladder in a hot place , and it will after skip from place to place , without handling . LXIX . How to make a Hen to run away with great fear . FOr to do this , take the head of a Kite , and tie the s●me a●●ut a Hens neck , and she shal never ●ease running here and there , until you hav● taken away the same from her neck : and when you will take the same ●rom her ne●k , she will t●en move from you nothing at all . LXX . How to finde a person drowned , that hath been sought for . TO do this , take a white lo●f , and cast the same into the water , n●er the suspected place , and it will forthwith go directly over the dead body , and there still abide ; by which you may well finde the dead body . LXXI . How to deal with Iron many ways right profitable . FIrst , to make Iron as soft as paste , take Vitriol , and salt Ni●re , of ●ach alike , beating these to powder ; which after distil in a Limbeck of Glass ; and in this Water lay your small pieces of Iron for a day and a night ; which after cover in 〈…〉 dung for fiftéen days , and the same will become very soft , like unto ●aste : and with the same Iron you may make seals , or g●ave , or otherwise imprint what you list on Iron , so easily as into Earth : and you may also beat and work the same Iron so easily as Lead . Also , make a Water of Roch-Allom , as is above-said , and in the same Water quench your Iron seven times , and it will make the Iron so easily break as Glass , and to make powder thereof . Also , quench the Iron in the dung of an Ox or Cow , tempered . with Honey , oftentimes , and it will become so soft , that you may work the same like Lead , with the hammer . Also ▪ take salt Armoniack well beaten , and mix the same with uns●ekt Lime , and temper the same with cold water , like unto a thick Broth ; and in this water temper the Iron , and it shall after become white , fair , and very strong . Also , take the juyce of the Herb named Palma Christi , and with the same anoint thy hands ; and thou maist after handle Iron fire●hat , without harm . And the like may youd● with the juyce of Hemlock . Also , take red Arsenick , and red Allom , of each alike ; these grinde into fine powder , mixing the ●ame with the juyce of Seng●●en , or House-leek , and the gall of a Bull , and anoint thy hands with the same ; and thou maist after handle burning Iron ; and anointing thy feet , thou mayst go on hot Grates of Iron , or Coles , without any danger . LXXII . To light a Candle at the mouth of an Image painted on the wall . TO do this , take and put Brimstone to the mouth of an Image , and take a burning Candle , and blowe it out ; an● ere the week be out , set it to the Images mouth , and it will burn . And so ye may do against a Glass . LXXIII . To take Fish by night . TAke a Lantern of Glass , and put a burning Candle in it , and set the Lantern on the water , and the Fishes will come to light . Or else take Nettles and Housleek , and make juyce of them , and put it in a Pond , and all the Fishes will gather there : and if your hands be anointed therewith , you may take them at your pleasure . LXXIV . How to make no Dog shall bark at you . TAke an Herb called Serpentine ; and by vertue thereof , no Dog shall bark at you . LXXV . How to make Birds come to your Culver-house . CAst Barley stéeped in Honey , where they do féed ; and they will gather to your Culver-house . LXXVI . An excellent Conclusion , how to put an Apple into a Vial. HAng the Vial on the twig of an Apple-trée , and put a young Apple in the mouth of the Vial , and it will grow therein . And so ye may do with Grapes , or other fruit . LXXVII . How to put an Egge into a Vial. STéep the Egge two days and two nights in Vinegar , and then roll it on a Table softly , and it will stretch as Wax ; and then may you put it in the Vial , or draw it thorow a Ring . LXXVIII . To make folk seem black . PVt Oil-Olive in a Lamp ▪ and put thereto fine powder of ground Glass , and light it ; and all that be above it , will séem black as Egyptians . LXXIX . To prove if a Maiden be clean . BVm Mother-wort ▪ and let her take the smoke thereof in at her nose ; and if she be corrupt , she shall presently piss , or else not . Otherwise , take gray Neti●es while they be gréen , and let her pi●s on them : if she ●e no Maiden , they will wither forthwith ; otherwise not . LXXX . To know if a sick person shall die , or not . TAke gray Nettles , while they be green , and put them into the patients Vrine : and if they remain green , he shall live ; and if they wither , not . LXXXI . To make Salt water fresh . TAke Clay , and put it into a bag , and strain it thorow until it b● clear , and it will be fresh . LXXXII . To see by night as by day . ANoint your eyes with the blood of a Bat ; and by this means you may effect your desire . LXXXIII . To kindle fire at the Sun . TAke a very bright Bason , and put a new Looking-glass therein , and set the Bason in the hottest Sun , and lay about it very dry Towe , small ●hop●ed , and the Towe will take fire with the heat of the Sun . LXXXIV . To make flesh cleave in the Pot. TAke Dwall or Nightshade , and stamp it well , and put it in the Pot with meat , and the meat will cleave together . LXXXV . An easie way to take Birds . PVt Barley in the juyce of Rue , and Vinegar , and cast it where the Birds do haunt or come ; and as soon as they have eaten it , they cannot flie : and then ye may easily take them . LXXXVI . To make Silk-worms . TAke the brain of a Calf , and put it in a pit of Mader , and let it lie thrée wéeks , and they will bréed of the brain , and ye may féed them with Mulberries . LXXXVII . How to take away hairs . ANoint the rough place with the blood of a Bat , after that it is shaven ; and hair shall never grow there . LXXXVIII . To fat Hens or Capons . MAke a déep pit in the earth , and make therein a b●d of dung , and a bed of Nettles ; and do so , till it be full , and there kéep your Pullen , till the herbs begin to g●ow ; and then let them out : and w●t●in a short while , they will be very fat . LXXXIX . That one shall not be drunk . DRink the juyce of Yarrow , fasting , and ye shall not be drunk for no drink : And if ye were drunk , it will sober you . Or else 〈◊〉 the marrow of 〈◊〉 fasting , and by this means ye shall not be drunk . XC . To make a good bait for Fish , at ali seasons of the year . TAke Wheat-flower , and Tallow of a new-slain Shéep , and the glair of an Egge , and beat them all together , and vait them all therewith . XCI . How to make an Egge go up to a Spears end . EMpty the Egge at a little hole , and fill it full of May-dew , and stop the hole close with a little Wax and Parchment glued , that the dew go not out . Then stick a spear in the earth , in the heat of the Sun , and lay the Egge by the Spear , and it will mount to the top thereof , by the heat of the Sun . XCII . To make Pottage run out of the Pot. TAke Sope , and cast thereof into the Pot , and it will run over . XCIII . To make Fish or Flesh seem raw . TAke the blood of a Wat , or of a Kid , and dry it , and keep 〈◊〉 from the air ; then cast on Fish or Flesh that is hot , and it will séem raw . XCIV . To kill Hens or Ducks . CAst to them the seed of Henbane , and ( having eaten thereof ) they will fall down as they were dead . XCV . How to make Coles to burn a great while . MAke powder of S. Johns Wort ; and when the Coles are wasted , and the fire néer out , cast it thereon , and let it lie . XCVI . Ad capiendum Pisces . REcipe luce Mullage , vel scolares sortas collectum ci●ca medium Maii. Quando Luna sit plena , distemperata cum nigro sale , & serva in Olla terrea ; & quando vis occupare , unge manus tuas , & lava in aqua vel loco ubi sunt Pisces . XCVII . That a man shall not be weary of going . DRink of the juyce of Mugwort , and bear the herb about him , with the herb Pedelion and Crowfoot . XCVIII . To make Yarn and Linen cloth become white . TAke a Herring-barrel , and fill it nigh full of good Ale-dreggs , and stop it fast : but ye must have a good dish-ful of parcht beans , and put them in a linen bag , and very hot put them to the dreggs , till they be cool ; and shut it fast , for the space of a quarter of an hour . Then take two pound of Allom , ground to subtil powder , and cast it therein ; and let it lie four days naturally well closed : then wash your Yarn . XCIX . To make that a horse may not go thorow a street . TAke the guts of a Wolf , and lay them overthwart the Stréet , and cover them with v or sand , and he will not go that way as long as the guts do lie there . Probatum est . C. To know if a Woman be with a Man-childe , or not . TAke a di●h , and put water in it , and then let her milk her brest into the water ; and if it be a Man-childe , it will fléet ; and if it be a Woman-childe , it will sink . CI. An easie Experiment to ease thy feet for going . ANd to do this , take the leaves of Plantine , and stamp them well , and strain them , or otherwise preserve the juyce thereof , and anoint your feet therewith , and it will remove away the grief . Also , upon the going of any great journey , if you put within each of your shooes or boots a leaf of Plantine , it will both cool and refresh your feet , and likewise make you hold out mainly in travel . CII . To preserve your Teeth fair , white , and clean . FOr the fair and neat keeping of the Teeth , take Barley-meal , Honey , and Salt , and mingle them together , and use therewith to rub your Teeth at sundry times , especially in the Morning ; and ( by this means ) they shall become very fair and white . CIII . An easie Device to take Fleas . ANoint a Pot with the grease of a Buck , and set the same on your Bed , and all the Fleas will gather thereunto . Or else the grease of a Goupil , and anoint the place of the house therewith where ye would have them come , and they will be drawn thither . Or else take leaves of Dan , and lay them under your Coverlet , or where ye will ; and when they be among the leaves , they cannot come away by any means . CIV. How to make abundance of Nails , or other pieces of Iron , to hang one upon the other by the Loadstone . FIrst , take a Nail , and knock it a little way into a Bean ; then touch the head with a Loadstone : then put the point of another Nail to that , and it will hang . Then touch the second Nail on the head , and put to the point of a third : and so you may do till you come to the ground , let the beam be never so high , to the great admiration and amazement of all the beholders . This Conclusion , and natural dependency , may be further amplified and extended with other several pieces of Iron or Stéel , which have onely formerly béen touched with the Loadstone ; whence cometh their contingencie . CV . How with a Loadstone to make pieces delivered from your hand on a Shovel-boord , to be Deuces or Trays at pleasure . YOu must have Pieces of your own , in which you must drive points of Néedles , and then break them off smoothe and neat : Then , at the end of the Table ( close by the Box underneath ) cover a Loadstone , and there your Pieces will rest . But be sure then you do throw as néer the Tables end as you can : so shall you with the more convenience and the less suspition effect your desire . CVI. A new Receit for a Cook , how , with one Spit , and with one equal fire , to keep one Capon raw , the second to boil , and the third to roste . PRovide a long Spit , and put thereon thrée Capons , Chickens , Pidgeons , or what you please , ( onely thrée : ) then make a long fire , and lay them thereto , and let one turn the Spit : Then , on that you would keep raw , pour continually cold water ; and on that you would boil , pour scalding liquor ; and that which you would desire to rost , baste it with Butter , and so bread it . Let A be the raw Capon , whereon pour cold water . Then let B be the boiled Capon ; on which pour scalding liquor . And let C be the rosted ; which expose to the fire , and baste with Butter . This is ( being punctually performed ) a very pretty Secret . But be sure you have in readiness provided sever●l pans or vessels to receive each basting or liquor by it self . CVII . To make one that they shall not sleep , or to sleep when you please . IF you lay the heart of a Crow or Bat upon a party you would not have to sleep , the said party shall take but little rest . Also , the head of a Bat brought to powder , and bound to the right arm , doth the like . But if you put the same upon the stomack of one that is asléep ▪ it is said that the party will not awake till it be taken away . CVIII . How ( by a new Secret ) to make a pair of Bowls to lie as neer the Jack as you please . DIvers men peg , and put in peggs of of Lead into their Bowls on their wheeling or running side : Now in stead of those leaden peggs , kn●ck in points of nails , or else horse-nail heads very neat and handsome , so that it doth not make the Bowl to rub . Then in the toe of your shooe ( before-hand ) put a piece of a Loadstone , and then throw your Bowl as néer the Iack as you can : when the Bowl is out of your hand , run before it , and with that foot draw before your Bowl ; and it will follow it : then , where you would have it lie , quickly take away your foot , and there the Bowl rests . CIX . An excellent Experiment to make Artificial Cloves . TAke what certain quantity you will of the finest Gum-Dragant , and infuse it in Rose-water : then strain it , and beat it in a Morter with a little fine sersed Sugar : then take of the powder of Cloves , and beat it amongst your paste ; and when it is somewhat stiff , take it forth , and roll it somewhat small , to the form of Cloves , and likewise cut them to the length of Cloves : Then take a knife , and cross the heads , and print them with natural Cloves : and being so in the right form of Cloves , dry them in your Oven or Stove , and serve them . CX . A rare Device to make a Walnut , that when you crack it , there shall be Biskets or Caraways in it , or a Poesie written in a paper . TAke a quantity ( as you think méet ) of Paste-royal , white , being beaten with Gum-Dragant , and mix it with a little fine sersed Cinamon , and that will bring your Paste to the right colour of the Walnut-shell : then roll it thin ; and having a mold of a Walnut-shell which is in two halfs , print it therein ; and being molded before , put what you please therein , and so close it up , and dry it ; and when you are disposed , present them thus formed to any company of your friends , or strangers , at your pleasure . This Device will séem marvellous to all who are not by their own usual practice and profession inured to the forming and molding of sundry Devices and Experiments of this rare and strange nature . CXI . A neat Conclusion , whether a Man and Woman shall marry or not . TAke the number of the Mans name , and three ; and likewise of the Womans , and divide them asunder by Nine : if the mans name exceeds the Womans , they shall marry ; otherwise not . CXII . A Conceit to finde whether of the married couple die first . TAke the number of the Marriage-day , as what day of the Moneth it was , and the number of the Signe that the Moon was in on that day : Then divide these by Thirty ; and if the number remaining be even , the Woman shall die first ; else not . CXIII . An approved Perfume . TAke Rose-water and Vinegar , of each a like quantity as you please , whereunto likewise put a proportionable quantity of Bay-leaves , and Cloves , and let these boil all together in a Pot , or rather in a Perfuming-pan ; and this will yeeld about the house a most excellent savour , and sweet perfume . CXIV . A pretty Conclusion , to finde out whether a man shall win or lose at play . MArk the name of the Man , and one for the place on the one party , and the number of the day , and the age of the Moon on the other party : Divide each number by Nine ; and if the Mans number exceed the other , he winneth ; or else not . CXV . To make Steel or Chrystal soft . TAke a quantity of ●nquenched Lime , and as much Sope-ashes , and thereof make a ●y after this manner . Strain it thorow a Strainer nine times : then take your Steel or Chrystal , and lay it therein for a night and a day , and it will be soft : if you will have it hard again , quench it suddenly in cold water . CXVI . How to set a vernish or colour on Iron or Steel . ANd to do this , take the gall of a Calf , and after let your Stéel or Iron be clean vernished over : then take the gall , and stick it thereon with a cloth ; and so let it dry well in the sun , and it will appear plain like a gold-colour . CXVII . A pretty Device , shewing how to gild upon Iron or Steel . ANd to effect this , take a quantity of Wine-stone , with as much Sal-Armoniack , and the like of Verdigrease , and some Salt ; then séethe all together in White-wine : then strike all over your burnished metals ; let it burn into the same , and ye may gild thereon with common gold . CXVIII . An artificial Experiment , to cast Sugar into the form of either Birds or Beasts , in what posture you are disposed . TO effect this Secret , take to what quantity you will of the finest Sugar , being clarified , and boil it until it will roll betwixt your fingers : Then take your Molds , being double , having lien in water two hours before , and stop them close with lome or paste , lest the Sugar should come forth : and then cooling your Sugar a little , pour it into your Molds ; and let it so stand , until it be fully cooled : Then open your Molds , of what form soever ; and having taken them forth , you shall finde them alike shaped , according to the figure of your Mold , whether of Man , Bird , or Beast , &c. So you may , for further ornament , afterward gild or paint them ; and so prefer them to the service of your friends , at any Feast or Banquet , or otherwise bestow them in gifts , as you shall finde best occasion of their acceptance . CXIX . A very useful Secret for the making of divers Inks. 1. For the Golden Ink . TAke Chrystal beaten , and temper it with the white of an Egge , and write ; and when it is drie , rub it over with a gold Ring . 2. For Silver Ink . Take Black-lead , temper it with Eum-water , and write upon a black paper ; and when it is dry , wipe it with a linen cloth , and it will shine like silver . 3. For Yellow Ink . Take Saffron and Argil , and temper them with Gum-water , and it will appear a perfect Yellow . 4. For Green Ink . Take Verdigrease and Argil , grinde them together on a Marble-stone with a Moller : then temper it , and it will produce a perfect green colour . CXX . To make one speak in their sleep whatsoever you would demand . TAke the tongue of a water-Frog , and lay it on the head of one that is asléep , and it causeth them to speak in their sleep . Also the heart of a Toad , or night-Crow , or the fat of a Hare put upon the brest of one that is sleeping , causeth them to tell whatsoever shall be demanded of them : whereby pretty sport may be raised to the demander and others , when the party is awaked . CXXI . An easie Conclusion for the making of Gum-water . TAke to the quantity of a dish-full of fair water from the Conduit , and put thereto an handful of Gum , and let it stand three days ; after which , temper it well ; and when you have occasion to make use thereof , you shall finde it perfect to your desire . CXXII . How to make a Thief afraid to come into your house . IT is credibly reported , that the Gall of a Cow , hid in some pri●ie or unknown place , will fear and astonish any that shal adventure to approach that place . CXXIII . How to cast a perfect Silver-colour upon any Copper . TAke of Wine-stone , of Allom , and of Salt , of each a like quantity : then grinde them all together on a Painters stone ; and withal , put thereto a leaf of Silver , and so grinde it well with the rest of your s●uff : Having so done , put it in a Leaden pot of Earth , and therein put likewise your Copper a little while : then scrape it with a Wyer Brush , and you shall sée the strange alteration thereof . But in case it come not , upon the first view , is its perfect change , you must let it lie a while longer th●rein , till it cometh to a more absolute colour of Silver . CXXIV . A sportive Conclusion , to make a whole Herd of Cattel to flee from you in a Field , or follow you when you please . AS thou passest at any time thorow the Field , having about thee either a Cloke or Coat ; approaching before a Herd of Cattel , suddenly s●oop down forward , and run backward at them , and they will flee from you , as so many Lambs from a Wolf : but presently again change your posture , and walk upright , and they will all follow you with wonder : But do the like again , ( as before ) and they will still be startled therewith , till you surcease , and leave them . This you may do to the fiercest Bull , Cow , or Ox , and daunt them . CXXV . To make Hair shine like Gold . TAke Colwint stalks , dry them , and burn them , and with their ashes make Ly , and wash therewith your hair . CXXVI . How to make a 〈◊〉 , that neither Rat nor Mouse shall eat or gnaw of your Cheese . THe Weasel , the Rat , and Mouse , are at such deadly hatred one with the other , as that , if you ●ut the brain of a Weasel into the 〈◊〉 or Curds whereof you intend to make your Cheese , neither Rats nor Mice will ever came to taste or eat thereof . CXXVII . A very easie and merry conceit , to keep off Fleas from your beds or chambers . PLinie reporteth , that if when you first hear the Cuckow , you mark well where your right foot standeth , and take up of that earth , the Fleas will by no means breed , either in your House or Chamber , where any of the same earth is thrown or scattered . CXXVIII . How to make of paper a Bird , Frog , or other artificial creature , to creep on the ground , flee , or run upon a wall or post . TAke a piece of Paper , and cut it with a knife or cizers into the form of the Figure before , ( or what other you please : ) then take a little piece of Wax , Pitch , or other glutenous stuff ; and on the backside , where you see the letter A , place it : Then warm it at the fire and stick thereon a Fly , Beetle , or what other such small voluble creature you shall think fit : and you shall hereupon behold a very pretty conceited motion , with content sufficient , and a kinde of pleasant admiration . CXXIX . How to make pretty Sport amongst Ducks , Hens , or other Poultrey . FOr the effecting of this Conceit , take a piece of Thred about some two foot long ; and at the one end thereof , tie a little piece of Red cloth , or of some other colour that is light ; then , at the other end , tie a piece of the pa●i●● of Chéese so big as they may well swallo● , and throw it amongst them , with other meat ▪ and they that take it down , ( as one of them will ) will thereby make pretty Sport . CXXX . A way to make Discord or Peace between any Parties . MAny learned Authors do relate of the strange operation which is to be found in the stone of a mad Dog , and how the same , being put into drink , is said to move a great Dissention between those Parties who shall happen to drink thereof . The like ( on the contrary part ) may be averted concerning the validity which consisteth in the heart and brains of the Turtle-dove , viz. that if any do in their drink or otherwise partake of either , they shall thereby be inclined to peace , and moved with true affection . CXXXI . How to make a sportive Conclusion with a Cat , by putting her into a small Washing-bowl in a Pond , Thames , or other River . BRing forth a small Washing-bowl , and put therein a Ca● : then shove the Bowl and Cat into a great Pond , the Thames , or other River , ( in a calm : ) when you have so done , manage your Spaniels or other Dogs that will take the water , or be apt to bait a Cat , and you shall have dainty sport : For the Dogs with their féet will turn the bottom of the Bowl upwards ; the Cat being in the water , will still flée to her little Pinnace she first boarded , namely , the Washing-bowl ; betwixt which will appear a terrible Sea-fight in fresh wat●r . CXXXII . How to make a pretty house-sport with a Cat . CAtch your Cat , and take a Hawk● bell , or the like : then tie a thred to the bell ; and about half an inch from the bell , tie a knot : then binde it fast to the end of her tail , and let her loose ; whereby you shall sée pretty sport . Also you may take Walnut-shells , when the kernels are out , and put therein a little ●rum of Pitch , and warm them against the fire : then shooe her on all her four féet : Then put her into a dark room , and she will never rest quiet , but kéep her self so trampling , that the noise thereof , to those that onely hear , not knowing what you have done , will séem strange , and indéed delectable . CXXXIII . How to make a Cat to piss out the fire . TAke a Cat ▪ and , with a glove on your hand , hold all her four féet together : then hold her head fast betwéen your leggs : when you have so d●ne , go to the fire , and hold up her tail , and you shall sée her spout forth presently . CXXXIV . How a Wager may be laid , that a Cat shall draw a simple fellow over a Pond , Moat , &c. TAke a long Rope , and tie it about the fell●ws middle very fast : then get the other end of the Rope on the other side of the Pond : when you have so done , tie the Cat with a small Packthred to the Rope . Now you must imagine , that the Rope must reach a good way from the Cat , and put it thorow some bushes or wéeds , behinde which you must have two or thrée Confederates , ( so that the fellow sée them not . ) Then , when all is ready , one must whip or beat the Cat , and then your Con●orts must pull the Rope quickly over : and when he is come to the shore , they may 〈◊〉 convey themselves away ; for he will ha●e small minde to eye them . CXXXV . An approved artificial Conclusion , for the making of Paste-royal , white . TAke of your finest Gum-Dragant , and infuse it in Rose-water ; which ( being dissolved ) strain it thorow a fine linen cloth , and beat it with a little fine sersed Sugar : it will require beating the longer , because by this means it grows the whiter : When it is grown somewhat stiff , ( as it will do by adding Sugar unto it ) then take it forth , and put it in your Mold very thin , and dry it in your stow , and you will finde it useful for best occasions . CXXXVI . Of an Herb which will make one to be very forgetful . SOme do write , that there is a Tree or Herb called Lutos , that if any do eat the fruit thereof , they shall quite forget all sorrow ; nay , it will make them forget their own Countrey and birth . CXXXVII . How to drive away all Inchantments , or Witchcraft . ALl Beasts do naturally detest the female-Pimpernel , but not the male , as sundry Authors affirm . And it is credibly witnessed , that this Pimpernel , laid under the threshold of the door , driveth away all manner of Inchantments and Witchcraft . CXXXVIII . How you may serve a Tapster such a trick , that he shall not be able to froth his Cans or Juggs . PRovide but in readiness the skin of a Red Herring , and at some time or other , when the Tapster is absent , do but rub a little on the inside of his Pots , Cans , or Iuggs , and he shall not in any wise be able to froth them for a long time after , although he would . This is a Conceit to cozen the Tapster , when he would cozen you . CXXXIX . A natural means to preserve your house in safety from Thunder and Lightning . AN antient Author reciteth ( among diver● other Experiments of Nature which he had found out ) that if the herb 〈…〉 Syn●reen do grow on the hou●● 〈◊〉 , the same house is never stricke● with Lightning or Thunder . CXL . A good Drink for Travellers , or such-like , when they shall happen to want either Ale or Beer in their Inne . TAke a quart of good fair Water , and put into the same some half a dozen spoonfuls of Wine-vinegar ; or , for failing , as much Aqua vitae , a little Sugar , Borage , Tyme , and Rosemary : then brew them well together out of one pot into another , and you shall finde it a good and wholesome drink , especially in Summer . CXLI . How to keep Beer or Ale from sowring in the heat of Summer , or when it beginneth to be dead . TAke Mugwort , and put it into Ale or Beer in the heat of Summer , so that you put in a quantity according to the proportion of your Drink : for the greater quantity requireth also the greater quantity of this Mugwort . Otherwise , put a handful or two of Oatmeal , or else of ground Malt , into your vessel of Ale or Beer , and afterward stir the same well together , and let it settle a little , and it will become fresh . Or else put into the vessel the roots of Ireos , Organy , and Barberries . CXLII . How to take Crows , Kites , Magpies , or Jackdaws , alive . TAke any piece of raw Flesh , or Liver of a Beast , and slice it into small morsels , that they may swallow it : then take the powder or slices of Nux vomica , and ( making holes in the flesh ) put it into the same , and lay it where they haunt ; and presently after they have eaten of it , they will take to a trée as soon as they can , and suddenly totter and fall down ; where you may with your hands easily take them : but they will quickly recover again . CXLIII . To hang a Gourd , Cucumber , or great Apple up in your house , that you may have Wheat , Barley , Rye , or Pease to grow out thereof . TAke a Gourd Cucumber , or great Apple , and with a skewer or Butchers prick , make holes therein a little way , and in those holes put the slender ends in of Wheat , Barley , or Rye , so that they may be buried : Then take a Packthred or Brown thred , and tie it cross the Gourd , and so hang it up in your house , and , in short time , your séed of these several sorts will sprout and grow forth , and ( for the Conceit ) séem very rare . CXLIV . How to finde out a delusion of the Vintners , in mixing Water with their Clarets and Whites , or Honey with their other Sweet Wines . IF you suspect your French Wines ( as Clarets or Whites ) to be mingled with Water , ( which you may partly perceive , by the thinness about the verge or brink of the Glass ; ) the best way to finde out the delusion thereof , is , to put a Pear pared into the Glass ; and if it doth swim aloft upon the Wine , it is a pregnant evidence that the Wine is perfect , and unmingled ; but if it sink to the bottom , then of a certain Water is mingled therewith . If you likewise have any suspition of your Sweet Wines , ( as Canaries , Maligoes , &c. ) that they should be mingled with Honey ; you may finde out the trick in this manner : Take a few drops of the Wine , and pour them on a hot plate of Iron , and the Wine will soon dissolve , but the Honey remain and thicken . CXLV . To preserve a man from being drunk , or make a drunken man to become sober again . HE that will preserve himself from being drunk , let him drink , in a morning fasting , Sallet-oil ; or eat the marrow of Pork fasting . Otherwise , if a man ( being drunk ) would become sober , let him eat Coleworts , or drink a good draught of Vinegar , or wash his privie members therewith . CXLVI . The vertue of a rare Cole , that is to be found but one hour in the day , and one day in the yeer . DIvers Authors affirm concerning the verity and vertue of this Cole , viz. That it is onely to be found upon Midsummer-Eve ( being the Eve of Saint John the Baptist ) just at noon , under every root of Plantine and of Mugwort : The effects whereof are wonderful ; for whosoever weareth or beareth the same about with them , shall be freed from the Plague , Fever , Ague , and sundry other diseases . And one Author especially writeth , and constantly averreth , that he never knew any that used to carry of this marvellous Cole about them , who ever were ( to his knowledge ) sick of the Plague , or ( indeed ) complained of any other Maladie . FINIS . This may be Printed . July 26. 1688. Rob. Midgley . 
A64768	----	Magia adamica or the antiquitie of magic, and the descent thereof from Adam downwards, proved. Whereunto is added a perfect, and full discoverie of the true cœlum terræ, or the magician's heavenly chaos, and first matter of all things. By Eugenius Philalethes. Vaughan, Thomas, 1622-1666. This text is an enriched version of the TCP digital transcription A64768 of text R203905 in the English Short Title Catalog (Wing V151). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 259 KB of XML-encoded text transcribed from 88 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A64768 Wing V151 ESTC R203905 99863687 99863687 115898 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A64768) Transcribed from: (Early English Books Online ; image set 115898) Images scanned from microfilm: (Thomason Tracts ; 174:E1299[1]) Magia adamica or the antiquitie of magic, and the descent thereof from Adam downwards, proved. Whereunto is added a perfect, and full discoverie of the true cœlum terræ, or the magician's heavenly chaos, and first matter of all things. By Eugenius Philalethes. Vaughan, Thomas, 1622-1666. [34], 140 p. Printed by T.W. for H. Blunden, at the Castle in Corn-hill, London : 1650. Eugenius Philalethes = Thomas Vaughan. Possibly intended to be issued with "The man-mouse taken in a trap, and tortur'd to death for gnawing the margins of Eugenius Philalethes" (Wing V153A) which includes errata for "Magia adamica". Annotation on Thomason copy: "October 29". Reproduction of the original in the British Library. With final errata leaf. eng Magic -- Early works to 1800. A64768 R203905 (Wing V151). civilwar no Magia adamica: or The antiquitie of magic, and the descent thereof from Adam downwards, proved. Whereunto is added a perfect, and full disco Vaughan, Thomas 1650 41904 25 225 0 0 0 0 60 D The rate of 60 defects per 10,000 words puts this text in the D category of texts with between 35 and 100 defects per 10,000 words. 2000-00 TCP Assigned for keying and markup 2001-09 Apex CoVantage Keyed and coded from ProQuest page images 2002-07 Mona Logarbo Sampled and proofread 2002-07 Mona Logarbo Text and markup reviewed and edited 2002-08 pfs Batch review (QC) and XML conversion MAGIA ADAMICA : OR The Antiquitie of Magic , AND The Descent thereof from Adam downwards , proved . Whereunto is added a perfect , and full Discoverie of the true Coelum Terrae , or the Magician's Heavenly Chaos , and first Matter of all Things . By Eugenius Philalethes . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Epict. in Enchirid. LONDON , Printed by T. W. for H. B LUNDEN , at the Castle in Corn-hill , 1650. To my Learned , and much Respected friend , Mr. MATHEW HARBERT . SIR , I Know you are not Great , there 's a better title , you are Good . I might have fix'd this Piece to a Pinnacle , made the Dedication high : but to what purpose ? Greatness is a Thing I cannot admire in others , because I desire it not in my self . It is a proud Follie , a painted ceremonious Raunt . There is nothing Necessarie in it , for most men live without it , and I may not applie to that , which my Reason declines , as well as my Fortune . The Truth is , I know no use of Hog hens and Titulados , if they are in an humor to give , I am no Beggar to receive . I look not any thing Sir , but what the Learned are inrich'd withall , Judgement , and Candor . You are a true friend to Both , and to my third self . This Discourse I shuffl'd up for your spare-houres , for it was born in a Vacation , when I did not so much labour , as play . I was indeed necessitated to some Levity , for my Adversarie proved so impotent , I might not draw out all my forces , because I knew not where to employ them . You have here a simple Bedlam corrected , and whipt for his mad Tricks . A certain Master of Arts of Cambridge , & a Poet in the Loll & Trot of Spencer . It is suppos'd he is in Love with his Fairie-Queen , & this hath made him a very Elf in Philosophie . He is indeed a scurvie , slabbie , snotty-snowted thing . Hee is troubl'd with a certain Splenetic loosnes , & hath such squirts of the Mouth , his Readers cannot distinguish his Breath from his Breech . He is a new kind of Pythonist , speakes no man knows what , & his Bulls have much of his Belly . But I have studied a Cure answerable to his Disease , I have bin somwhat Corrosive , and in defiance to the old Phrase , I have wash'd a Moore clean . I have put his Hog-noddle in pickle , & here I present him to the world , a Dish of Sous'd Non-sence . This is my Subject Sir , & now I must tell you , my Address to your self hath somthing of Duty in it . I had no sooner left Milke for Meat , but my first Learning came from you . Bee pleas'd to accept this small Acknowledgement from Some ten dayes after the Presse was deliverd of my Adversarie's MAURO . MANGO . Your Pupill , & servant E. P. From Heliopolis 1650. TO The most Excellently accomplish'd , my best of Friends , Mr. THOMAS HENSHAW . SIR , IT was the Quaere of Solomon , and it argued the Supremacie of his wisedom , What was best for Man to doe all the dayes of his Vanitie under the Sun ? If I wish my selfe so Wise , as to know this great Affaire of Life , it is because you are fit to manage it . I will not advise you to pleasures , to build Houses , and plant Vine-yards : to inlarge your private Possessions , or to multiplie your Gold and Silver . These are old Errors , like Vitriol to the stone ; So many false Receipts which Solomon hath tried before you , And behold all was vanitie , and vexation of Spirit . I have sometimes seen Actions as various , as they were great , and my own sullen Fate hath forc'd me to severall Courses of life , but I finde not one hitherto , which ends not in Surfets , or Satietie . Let us fansie a man as fortunate as this world can make him ; What doth hee doe but move from Bed to Boord , and provide for the Circumstances of those two Scenes ? To day hee eates and drinkes , then sleeps , that hee may doe the like to morrow . A great Happinesse ! to live by cloying Repetitions , and such as have more of Necessity , than of a free pleasure . This is Idem per Idem , and what is held for Absurditie in Reason , can not by the same reason be the true perfection of Life . I deny not but Temporall blessings conduce to a Temporall Life , and by Consequence are pleasing to the Body , but if we consider the Soule , shee is all this while upon the wing , like that Dove sent out of the Ark , seeking a place to rest : shee is busied in a restless Inquisition , and though her Thoughts , for want of true Knowledge , differ not from Desires , yet they sufficiently prove she hath not found her Satisfaction . Shew me then but a practice wherein my Soule shall rest without any further Disquisition , for this is it , which Solomon calls Vexation of Spirit , and you shew mee , What is Best for Man to doe under the Sun . Surely , Sir , this is not the Philosophers stone , neither will I undertake to define it , but give me leave to speak to you in the Language of Zoroaster : Quaere Tu Animae Canalem . I have a better Confidence in your Opinion of mee , than to tell you , I love you : and for my present Boldness , you must thank your self , you taught me this Familiaritie . I here trouble you with a short Discourse , the Brokage and weake Remembrances of my former , and more intire studies ; It is no labour'd Peece , and indeed no fit Present , but I beg your Acceptance as of a Caveat , that you may see , what unprofitable Affections you have Purchased . I propose it not for your Instruction , Nature hath already admitted you to her Schoole , and I would make you my Judge , not my Pupill . If therefore amongst your serious and more deare Retirements , you can allow this Trifle but some few Minutes , and think them not lost , you will Perfect my Ambition . You will place mee Sir , at my full Height , and though it were like that of Statius , amongst Gods and Stars , I shall quickly find the Earth again , and with the least Opportunitie present my self Sir , Your most humble Servant , E. P. On the Author's Vindication , and Replie to the scurvie , scribling , scolding Alazonomastix 'T was well he did assault thee , or thy Foe Could not have hit to thy Advantage so . what he styles Ignorance , is Depth in Sense ; He thinks there is no skill , but Common Fense . Had Bacon liv'd in this unknowing Age , And seen Experience laugh'd at on the Stage , What Tempests would have risen in his Bloud To side an Art , which Nature hath made Good ? Do'st think that Knowledge comes to thee Innate , As Preaching on a sudden to thy Pate ? No sure ; thou art a simpler Brother ; fie ! I must Allarum thee with Hue and Cry . What art ? from Whence ? a Presbyterian sure , An Academic Ratt , holy and pure . But for thy Soule ( and Plato tells thee so ) Thou hast spoil'd that , and plaister'd Plato too . Just like I. T. thy Poet , who doth lend Thee fansies in Cleveland from end to end , And not one right apply'd ; you doe mistake The Stagyrit's Philosophie , and make His Logic Magicall , what is unknown Is Conjuration , frothie , and high-flown . If Arguments arise , you streight grow hoarse , Thou know st not what belongs to Topic Course . Shall thou and I to Disputation come Practic or Theorie , for the Totall summe ? What ? is 't not lawfull for my ( learned ) friend T' improve his Reason to his greatest end ? Or shall wee envie him , 'cause hee hath more Of Nature's favours set upon his Score ? Tell mee in earnest do'st thou think 't is fit To believe all that Aristotle writ ? Though he was blinded , yet Experience can Sever the Clouds , and make a Clearer man . If Digbie once but view thy rayling Ueine , Hee 'l think th'art Atoms , not yet form'd to braine ; Then to the Pot thou go'st : Oh there 's the Losse ! There 's no Elixir in Thee , th'art all Drosse . Then sing another Song , thou that controules Our Metempsychosis of Bodi'ed Soules : Yet Platonist thou art , but canst not tell Where these mysterious spirits have their Cell . Thus Ambrose flung dark Persius on the ground , A blind Contempt ! because he was profound . Look neerer man , can'st not distinguish yet Betwixt the highest , and the lowest wit . When Cynthia to the watrie Tethis hies Wee know not there what Treasures she espies , What Margarits in Chrystall streames ; she sends Onely to us her Influence , and lends A kind , large Light . But thou poore , trapt Rattoon ! Like Scythian Dogs , do'st bark against the Moon . Great , rare Eugenius ! doe not thou delay Thy Course , because his Dirt lyes in thy way . Stain thy white skin for once , and bee thou not Surpris'd like Ermins , by the dawbing Plot . Mount to thy full Meridian , let thy Star Create a Rubric to our Calendar , And wee will offer Anthems to thy shrine So long as Date can give a Name to Time . P. B. A. M. Oxoniens . To the Reader . WEll-fare the Dodechedron ! I have examined the Nativitie of this Book by a Cast of Constellated Bones , and Deuz Ace tels me this Parable . Truth ( sayd the witty Aleman ) was cōmanded into Exile , and the Lady Lie was seated in her Throne . To performe the Tenor of this Sentence , Truth went from amongst Men , but she went all alone , poore and naked . She had not travail'd very far , when standing on a high mountain , she perceiv'd a great Train to passe by : In the middest of it was a Chariot attended with Kings , Princes and Governors , and in that a stately Donna , who like some Queen regent , commanded the rest of the Company . Poor Truth , shee stood still whiles this pompous Squadron past by , but when the Chariot came over against her , the Lady Lie who was there seated , took notice of her , and causing her Pageants to stay , commanded her to come neerer . Here she was scornfully examined , whence she came ? whither she would goe ? and what about ? To these Questions she answered as the Custome of Truth is , very simply and plainly : Whereupon the Lady Lie commands her to wait upon her , and that in the Reare , and Tayle of all her Troop , for that was the known place of Truth . Thanks then not to the stars , but to the Configurations of the Dice ! they have acquainted mee with my future fortunes , and what praeferment my Book is like to attain to . I am for my part contented , though the Consideration of this durty Reare be very nauseous , and able to spoile a stronger stomach than mine . It hath been said of old , Non est Planta veritatis super terram , Trueth is an herb , that grows not here below : and can I expect that these few seeds , which I scatter thus in the storm and tempest , should thrive to their full eares , and Harvest ? But Reader , let it not trouble thee to see the Truth come thus behind , it may be there is more of a Chase in it , than of Attendance , and her Condition not altogether so bad , as her Station . If thou art one of those , who draw up to the Chariot , pause here a little in the Reare , and before thou dost addresse thy self to Aristotel and his Lady Lie , think not thy Courtship lost , if thou doest kisse the lips of poor Truth . It is not my Intention to jest with thee , in what I shall write , wherefore read thou with a good Faith , what I will tell thee with a good Conscience . God , when hee first made Man , planted in him a spirit of that Capacitie , that he might know All , adding thereto a most fervent Desire to know , lest that Capacitie should be useless . This Truth is evident in the Posteritie of Man : For little Children before ever they can speak , will stare upon any thing , that is strange to them ; they will crie , and are restless till they get it into their hands , that they may feele it , and look upon it , that is to say , that they may know what it is in some Degree , and according to their Capacitie . Now some ignorant Nurse will think they doe all this , out of a desire to play with what they see , but they themselves tell us the Contrarie ; For when they are past Infants , and begin to make use of Language , if any New thing appeares , they will not desire to play with it , but they will ask you , what it is ? for they desire to know ; and this is plain out of their Actions ; for if you put any Rattle into their hands , they will view it , and studie it for some short Time , and when they can know no more , then they will play with it . It is well known , that if you hold a candle neer to a little Child , hee will ( if you praevent him not ) put his finger into the flame , for hee desires to know what it is , that shines so bright ; but there is some thing more than all this , for even these Infants desire to improve their Knowledge . Thus when they look upon any thing , if the sight informes them not sufficiently , they will , if they can , get it into their hands , that they may feel it : but if the touch also doth not satisfie , they will put it into their Mouthes to taste it , as if they would examine Things by more senses than one . Now this Desire to know is born with them , and it is the Besi , and most mysterious part of their Nature . It is to be observed , that when men come to their full Age , and are serious in their Disquisitions , they are ashamed to Erre , because it is the proprietie of their Nature , to Know . Thus wee see that a Philosopher being taken at a fault in his Discourse , will blush , as if he had committed something unworthy of himself , and truly the very Sense of this Disgrace prevailes so farre with some , they had rather persist in their Error , and defend it against the Truth , than acknowledge their Infirmities ; in which respect I make no Question but many Peripatetics are perversly ignorant . It may bee they will scarcely hear , what I speak , or if they hear , they will not understand : howsoever I advise them not wilfully to prevent , and hinder that glorious end and perfection , for which the very Author , and Father of Nature created them . It is a terrible thing to praefer Aristotel to AEelohim , and condemn the Truth of God , to justifie the Opinions of Man . Now for my part I dare not be so irreligious , as to think God so vain , and improvident in his workes , that he should plant in Man a Desire to know , and yet deny him Knowledge it self . This in plain termes were to give me Eyes , and afterwards shutt mee up in Darkness , lest I should see with those eyes . This earnest Longing , and busie Inquisition wherein Men tyre themselves to attain to the Truth , made a certain Master of Truth speak in this fashion . Ergo liquidò apparet in hac Mundi structurâ , quam cernimus , aliquam triumphare Veritatem ; quae toties rationem nostram commovet , agitat , implicat , explicat ; toties inquietam , toties insomnem miris modis sollicitat , non fortuitis , aut aliunde adventitiis , sed suis & propiis , & originariis Naturae Illicibus ; quae omnia cum non fiunt frustra , utique contingit , ut Veritatem Eorum quae sunt , aliquo tandem opportuno tempore amplexemur . It is clear therefore ( saith he ) that in this Fabric of the world , which we behold , there is some Truth that rules ; which Truth so often stirrs up , puzzles , and helps our Reason ; so often sollicites her when shee is restless , so often when shee is watchfull , and this by strange meanes , not casual and adventitious , but by genuine provocations and pleasures of nature ; All which Motions being not to no purpose , it falls out at last that in some good time wee attain to the true Knowledge of those things that are . But because I would not have you build your Philosophie on Coralls and whistles , which are the Objects of little Children , of whom we have spoken formerly , I will speak som what of those Elements , in whose Contemplation a Man ought to employ himself , and this Discourse may serve as a Preface to our whole Philosophie . Man according to Trismegistus hath but two Elements in his power , namely Earth and Water : To which Doctrine I adde this , and I have it from a Greater than Hermes , That God hath made Man absolute Lord of the first Matter , and from the first matter , and the Dispensation thereof , all the fortunes of man both good and bad doe proceed . According to the Rule , and Measure of this Substance all the world are rich or poore , and hee that knows it truly , and withall the true use thereof , he can make his fortunes constant , but hee that knowes it not , though his Estate be never so great , stands on a slipperie Foundation . Look about thee then , and consider how thou art compassed with infinite Treasures , and miracles , but thou art so blind , thou doest not see them : nay , thou art so mad , thou doest think there is no use to be made of them , for thou doest believe that Knowledge is a meere Peripateticall Chatt , and that the Fruits of it are not Works , but words . If this were true , I would never advise thee to spend one Minute of thy life upon Learning , I would first be one of those should ruine all Libraries and Vniversities in the world , which God forbid , any good Christian should desire . Look up then to Heaven , and when thou seest the Coelestiall fires move in their swift and glorious Circles , think also there are here below some cold Natures , which they over-look , and about which they move incessantly to heat , and concoct them . Consider again , that the Middle spirit , I mean the Ayre , is interpos'd as a Refrigeratorie , to temper and qualifie that Heat , which otherwise might be too violent . If thou doest descend lower , and fix thy Thoughts where thy feet are , that thy wings may be like those of Mercurie , at thy Heeles ; thou wilt find the Earth surrounded with the Water , and that Water heated , and stirr'd by the Sun and his starrs , abstracts from the Earth the pure , subtil , saltish parts , by which means the water is thickened , and coagulated as with a Rennet : out of these two Nature generates all things . Gold and Silver , Pearles and Diamonds are nothing els but water , and salt of the Earth concocted . Behold ! I have in a few words discovered unto thee the whole system of Nature , and her Royal High-way of Generation . It is thy Duty now to improve the Truth , and in my Booke thou mayst , if thou art wise , find thy Advantages . The foure Elements are the Objects , and implicitly the Subjects of Man , but the Earth is invisible . I know the common Man will stare at this , and judge me not very sober , when I affirme the Earth , which of all substances is most gross and palpable , to be invisible . But on my soule it is so , and which is more , the Eye of Man never saw the Earth , nor can it be seen without Art . To make this Element visible , is the greatest secret in Magic , for it is a miraculous Nature , and of all others the most holy , according to that Computation of Trismegistus , Coelum , AEther , Aer , & sacratissima Terra . As for this Faeculent , gross Body upon which we walk , it is a Compost , and no Earth , but it hath Earth in it , and even that also is not our Magicall Earth . In a word all the Elements are visible but one , namely the Earth , and when thou hast attained to so much perfection , as to know why God hath placed the Earth in Obscondito , thou hast an Excellent Figure whereby to know God himself , and how he is visible , how invisible . Hermes affirmeth , that in the Beginning the Earth was a Quakemire , or quivering kind of Jelly , it being nothing els but water congealed by the Incubation , and heat of the Divine spirit ; Cum adhuc ( sayth hee ) Terra tremula esset , Lucente sole compacta est . When as yet the Earth was a Quivering , shaking substance , the Sun afterwards shining upon it , did compact it , or make it Solid . The same Author introduceth God , speaking to the Earth , and impregnating her with all sorts of seeds in these words ; Cumque manus aquè validas implesset rebus , quae in Naturâ , Ambienteque erant , & pugnos validè constringens ; Sume ( inquit ) ô Sacra Terra , quae Genitrix omnium es futura , nè ullâ re egena videaris ; & manus , quales oportet Deum habere , expandens , demisit Omnia ad rerum Constitutionem necessaria . When God ( saith he ) had filled his powerfull hands with those things which are in Nature , and in that which compasseth Nature , then shutting them close again , hee said ; Receive from me O holy Earth ! that art ordained to be the Mother of all , lest thou shouldst want any thing ; when presently opening such hands as it becomes a God to have , hee powr'd down All that was Necessary to the Constitution of things . Now the meaning of it is this ; The Holy Spirit moving upon the Chaos , which Action some Divines compare to the Incubation of a Hen upon her Eggs , did together with his Heat communicat other manifold Influences to the Matter ; For as wee know the Sun doth not onely dispense heat , but som other secret Influx ; so did God also in the Creation , and from him the Sun and all the starrs received what they have , for God himself is a supernaturall Sun , or fire , according to that Oracle of Zoroaster , Factor , Qui per se operans fabrefecit Mundum , Quaedam ignis Moles erat altera . Hee did therefore hatch the Matter , and bring out the secret Essences , as a Chick is brought out of the shell , whence that other Position of the same Zoroaster , Omnia sub uno Igne genita esse . Neither did he onely generat 'em then , but he also preserves them now , with a perpetuall Efflux of heat and spirit ; Hence hee is styl'd in the Oracles , Pater Hominumque Deûmque Affatim animans Ignem , Lucem , AEthera , Mundos . This is Advertisement enough : And now Reader , I must tell thee , I have met with some late Attempts on my two former Discourses , but truth is Proof , and I am so far from being overcome , that I am no where understood . When I first ey'd the Libell , and its Addresse to Philalethes , I judg d the Author serious , and that his Design was not to abuse mee , but to informe Himselfe . This Conceit quickly vanish'd , for perusing his forepart , his Eares shot out of his skin , and presented him a perfect Asse . His Observations are one continued {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} and the Oyster-Whores read the same Philosophie every day . 'T is a Scurril , senselesse Piece , and as he well stiles himself , a Chip of a Block-head . His qualities indeed are transcendent abroad , but they are peers at home : his Malice is equall to his Ignorance . I laugh'd to see the fooles disease : A flux of Gale , which made him still at the Chops , whiles another held the Presse for him like Porphyries Bason to Aristotles Well . There is somthing in him prodigious : his Excrements run the wrong way , for his mouth stooles , and hee is so farr from man , that hee is the Aggravation to a Beast . These are his parts , and for his person , I turn him over to the Dog-whippers , that hee may be well lash'd , a posteriori , and bear the Errata of his front imprinted in his Rere . I cannot yet find a fitter punishment : For since his Head could learn nothing but Non-sense , by sequel of parts , his Tayle should be taught some sense . This is all , at this time , and for my present Discourse , I wish it the common fortune of Truth and Honestie , to deserve well , and hear ill . As for Applause , I fish not so much in the Ayre , as to catch it . It is a kind of Popularitie , which makes mee scorn it , for I defie the Noyse of the Rout , because they observe not the Truth , but the success of it . I doe therefore commit this peece to the world , without any protection but its own worth , and the AEstimat of that Soule that understands it . For the Rest , as I cannot force , so I will not beg their Approbation . I would not bee great by Imposts , nor rich by Briefes . They may be what they will , and I shall be what I am . Eugen. Phila. Magia Adamica : Or , The Antiquitie of Magic , &c. Coelum Terrae , &c. THat I should professe Magic in this Discourse , and Justifie the Professors of it withall , is Impietie with Many , but Religion with Mee . It is a Conscience I have learnt from Authors greater than my Self , and Scriptures greater than Both . Magic is nothing els but the Wisdom of the Creator revealed and planted in the Creature . It is a Name ( as Agrippa saith ) ipsi Evangelio non ingratum , not Distastefull to the very Gospel it self . Magicians were the first Attendants our Saviour met withall in this world , and the onely Philosophers , who acknowledged Him in the Flesh before that hee himself discovered it . I find God Conversant with Them , as Hee was formerly with the Patriarchs ; He directs Them in their Travails with a Star , as hee did the I sraelites with a Pillar of Fire ; Hee informes Them of future Dangers in their Dreams , that having first seen his Son , they might in the next place see his Salvation . This makes me believe They were Filii Prophetarum , as well as Filii Artis ; Men that were acquainted with the very same Mysteries , by which the Prophets acted before them . To reconcile this Science , and the Masters of it to the world , is an Attempt more plausible , than possible , the prejudice being so great , that neither Reason , nor Authoritie can ballance it . If I were to persuade a Jew to my Principles , I could do it with two words {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the Hachamim , or Wisemen have spoken it . Give him but the Authoritie of his Fathers , and presently hee submits to the Seale . Verily our Primitive Galilaeans ( I mean those Christians whose Lamps burnt neer the Crosse , and Funer all ) were most Compendious in their Initiations . A Proselyt in those dayes was confirmed with a simple {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Believe , and no more . Nay , the solemnitie of this short Induction was such , that Julian made it the Topic to his Apostasie ; {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} you have ( sayd he ) nothing more than your Crede , to establish your Religion . Such was the simplicitie of those first Times , dum calebat cruor Christi , whiles his wounds were as yet in their Eyes , and his bloud warm at their Hearts . But Alas ! those holy Drops are frozen , our Salvation is translated from the Crosse to the Rack , and dismembred in the Inquisition-house of Aristotle . Bee not angrie O Peripatetic ! for what els shall I call thy Schooles , where by severall Sects and Factions Scripture is so seriously murthered Pro & Con ! A spleen first bred , and afterwards promoted by Disputes , whose damnable Divisions and Distinctions have minc'd one Trueth into a Thousand haereticall whimzies . But the Breach is not considered : Divinitie still is but Chaff , if it be not sifted by the Engine , if it acts not by the Demonstrative Hobby-horse . Thus Zeale poysoned with Logic breathes out Contentious Calentures , and Faith quitting her wings and Perspective , leans on the Reed of a Sytlogism . Certainly I cannot yet conceive , how Reason may judge those Principles , Quorum Veritas pendet à solâ Revelantis authoritate , whose Certaintie wholly depends on God , and by Consequence is indemonstrable without the Spirit of God . But if I should grant that , which I will ever deny : Verily , a True Faith consists not in Reason , but in Love ; for I receive my Principles , and believe Them being received Solo erga Revelantem amore ; onely out of my Affection to Him that reveales them . Thus our Saviour would have the Jewes to believe Him first for his own sake , and when that fayled for His Workes sake ; But some Divines believe onely for Aristotle's sake , if Logic renders the Tenet probable , then it is Creed , if not 'tis Alcoran . Nevertheless Aristotle himself , who was first Pedlar to this ware , and may for Sophistrie take place of Ignatius in his own Conclave , hath left us this Concession : {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} That Reason is subject to Error , as well as Opinion . And Philoponus expounding these words of his , a Non solùm scientiam , sed & Principium Scientiae esse aliquod duimus , Quo Terminos cognoscimus , hath this excellent and Christian observation . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Taking indeca ( saith hee ) the mind , to bee the Principle , or first Cause of Knowledge , not our own , but that of God , which is above us : but taking the Termes to be Intellectual , and Divine Formes . Thus according to Aristotle ( if you trust the Commem ) the Divine mind is the first Cause of Knowledge : for if this Mind once unfolds himself , and sheds his light upon us , wee shall apprehend the Intellectuall Formes , or Types of all things that are within him . These Formes hee very properly calls {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} because they terminat , or end all Things : For by them the Creature is defined , and hath his Individuation , or to speak with Scotus , his Haecceitie , by which he is This , and not That . This now is the Demonstration we should look after , namely the Expansion , or opening of the Divine Mind , not a Syllogism , that runns perhaps on all Foure . If once wee be admitted to this Communion of Light , wee shall be able with the Apostle to give a Reason for our Faith , but never without it . Now you are to understand that God unfolds not himself , nisi magno Coelo priùs patefacto , unlesse the Heaven of Man bee first unfolded . Amovete ergo velamen Intellectus vestri , Cast of the veile that is before your faces , and you shall bee no more blind . God is not God a far off , but God at hand . Behold ( saith he ) I stand at the Doore , and knock : Open your selves then , for it is written , If any man opens , I will come in , and Sup with Him . This is the inward Mysticall , not the outward Typicall Supper , and this is the Spirituall Baptism with Fire , not that Elemental one with water . Truely I am much comforted , when I consider two Things ; First , that Magic did afford the first Professors of Christianity , whose Knowledge and Devotion brought them from the East to Jerusalem . Secondly , that this Art should suffer as Religion doth , and for the very same Reason . The main Motives , which have occasion'd the present Rents , and Divisions of the Church , are the Ceremonies and Types used in it . For without Controversie the Apostles instituted , and left behind them certaine Elements or Signes , as Water , Oile , Salt and Lights , by which they signisied unto us some great , and reverend Mysteries . But our Reformers mistaking these things for superstitious , turn'd them all out of Doores . But verily it was ill done : for if the shadow of Saint Peter healed , shall not these shadowes of Christ doe much more ? The Papist on the contrary knowing not the signification of these Types , did place a certain Inhaerent holiness in them , & so fell into a very dangerous Idolatrie . I omit many Things which he invented of his own , as Images , Holy Lambes , and Reliques , adding these dead Bones to the Primitive , and beauteous Bodie of the Church . Now to draw up the Paralell : The Magicians , they also instituted certain Signes , as the Clavis to their Art , and these were the same with the former , Namely Water , Oile , Salt and Light , by which they tacitly discovered unto us their Three Principles , and the Light of Nature , which fills and actuats all Things . The common Man perusing their Books , but not their Sense , took Candles , Common Water , Oile , and Salt , and began to Consecrat , and exorcise them , to make up his damnable and Devilish Magic . The Magicians had a Maxim amongst themselves , Quod nulla vox operatur in Magiâ , nisi prius Dei voce formetur , That no word is efficacious in Magic , unless it be first animated with the word of God . Hence in their Books there was frequent mention made of Verbum , and Sermo , which the Common Man interpreting to his own Fansie , invented his Charmes , and Vocabula , by which he promised to do wonders . The Magicians in their writings did talk much of Triangles and Circles , by which they intimated unto us their more secret Triplicitie , with the Rotation of Nature from the Beginning of her Week , to her Sabaoth . By this Circle also , or Rotation they affirmed that Spirits might be bound , meaning that the Soul might be united to the Body . Presently upon this the Common Man fansied his Triangles and characters , with many strange Cobwebs or Figures , and a Circle to Conjure in ; but knowing not what Spirit that was , which the Magicians did bind , he laboured , and studied to bind the Devill . Now if thou wilt question mee , who these Magicians were ? I must tell thee , They were Kings , they were Priests , they were Prophets : Men that were acquainted with the Substantial , Spiritual Mysteries of Religion , and did deal , or dispense the outward Typicall part of it to the People . Here then wee may see how Magic came to be out of Request ; For the Lawyers and Common Divines , who knew not these Secrets , perusing the Ceremonial , Superstitious Trash of some Scriblers , who praetended to Magic , praescribed against the Art it self as Impious , and Antichristian , so that it was a Capital sin to professe it , and the Punishment no lesse than Death . In the Interim those few who were Masters of the Science , observing the first Monitories of it , buried all in a deep Silence . But God having suffered his Truth to be obscured for a great time , did at last stirr up som resolute , and active spirits , who putting the Pen to paper , expell'd this Cloud , and in some measure discover'd the Light . The Leaders of this brave Body , were Cornelius Agrippa , Libanius Gallus , the Philosopher , Johannes Tritemius , Georgius Venetus , Johannes Reuclin , called in the Greek Capnion , with severall others in their severall Dayes . And after all These as an Vsher to the Traine , and one borne out of due time , Eugenius Philalethes . Seeing then I have publickly undertaken a Province , which I might have governed privatly with much more Content and Advantage , I think it not enough to have discover'd the Abuses and misfortunes this Science hath suffered , unless I indeavour withall to demonstrate the Antiquitie of it . For certainly it is with Arts , as it is with Men their Age and Continuance are good Arguments of their strength , and Integritie . Most apposit then was that Check of the AEgyptian to Solon : O Solon , Solon ! Vos Graeci semper pueriestis , nullam habentes antiquam Opinionem , nullam Disciplinam tempore canam ; You Graecians ( said hee ) are ever childish , having no Ancient opinion , no Discipline of any long standing . But as I confesse my self no Antiquarie , so I wish some Seldon would stand in this Breach , and make it up with those Fragments , which are so neer Dust , that Time may put them in his Glass . I know for my own part , it is an Enterprise I cannot sufficiently performe , but since my hand is already in the Bag , I will draw out those few Pebbles I have , and thus I sting them at the Mark . This Art , or rather this Mysterie is to bee considered severall wayes , and that because of its severall Subjects . The Primitive , Original Existence of it is in God himself : for it is nothing els but the practice , or operation of the Divine Spirit working in the matter , uniting Principles into Compounds , and resolving those Compounds into their Principles . In this Sense wee seek not the Antiquity of it , for it is AEternal , being a Notion of the Divine Wisdome , and Existent before all Time , or the Creation of it . Secondly , we are to Consider it in a Derivative Sense , as it was imparted , and communicated to Man , and this properly was no Birth , or Beginning , but a Discoverie , or Revelation of the Art . From this Time of its Revelation , wee are to measure the Antiquity of it , where it shall be our Task to demonstrat upon what Motives God did reveale it , as also to whom , and when . The Eye discovers not beyond that stage , wherein it is Conversant , but the Eare receives the Sound a great way off . To give an experieuc'd Testimonie of Actions more Ancient than our selves , is a thing impossible for us , unlesse wee could look into that Glass , where all Occurrences may bee seen , Past , Present , and to Come . I must therefore build my Discourse on the Traditions of those Men , to whom the Word , both Written and Mysticall was intrusted , and these were the Jewes in Generall , but more particularly their Cabalists . It is not my Intention to rest on these Rabbins as Fundamentals , but I will iustifie their Assertions out of Scripture , and intertain my Reader with Proofes , both Divine and Humane . Finally , I will passe out of Judaea into AEgypt and Graece , where againe I shall meet with these Mysteries , and prove that this Science did stream ( as the Chimists say , their Salt-Fountain doth ) out of Jurie , and watered the whole Earth . It is the constant Opinion of the Hebrewes , That before the Fall of Adam there was a more plentifull and large Communion between Heaven and Earth , God and the Elements , than there is now in our Days . But upon the Transgression of the first Man . Malcuth ( say the Cabalists ) was cut off from the Ilan , so that a Breach was made between both Worlds , and their Chanel of Influences discontinued . Now Malcuth is the Invisible Archetypall Moone , by which our visible Caelestiall Moone is governed , and impraegnated : And truly it may be that upon this Retreate of the Divine Light from Infe riors , those Spots and Darknes , which we now see , succeeded in the Body of this Planet , and not in her alone , but about the Sun also , as it hath been discovered by the Telescope . Thus ( say They ) God to punish the Sin of Adam withdrew himself from the Creatures , so that they were not feasted with the same measure of Influences as formerly . For the Archetypall Moone which is placed in the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Haschamaim , to receive , and convey downe the Influx of the six superior Invisible Planets , was ( as the Jewes affirme ) either separated from the Ilan , or her Broasts were so sealed up that she could not dispense her Milk to Inferiors in that happy and Primitive Abundance . But because I would not dwell long on this point , let us heare the Cabalist himself state it in a clear , and apposit phrase . Initio Creationis Mundi Divina Cohabitatio erat descendens in Inferiora , & cum esset Divina Cohabitatio inferiùs , reperti sunt Coeli & Terra uniti , & erant Fontes , & Canales activi in perfectione , & trahebantur à Superiore ad Inferius , & inveniebatur Deus complens supernè & Infernè . Venit Adam primus , & peccavit , & diruti sunt Descensus , & confracti sunt Canales , & desiit Aquae-ductus , & cessavit Divina Cohabitatio , & divisa est Societas . That is : In the Beginning of the Creation of the world God did descend , and cohabitat with Things here below , and when the Divine Habitation was here below , the Heavens and the Earth were found to be united , and the Vital Springs and Chanels were in their perfection , and did flow from the Superior to the Inferior World , and God was found to fill all Things both Above , and Beneath . Adam the first Man came , and sinned , whereupon the Descents from above were restrained , and their Chanels were broken , and the Water-Course was no more , and the Divine Cohabitation ceased , and the Societie was divided . Thus far my Rabbi ; Now because I have promised Scripture to my Cabalism , I will submit the Tradition . to Moses , and truly that Rabbi also is of my side , for thus I read in Genesis . And to Adam he said , Because thou hast eaten of the Tree , whereof I commanded I hee saying , Thou shalt not eate of it : Cursed is the Ground for thy sake , in sorrow shalt thou eate of it all the Dayes of thy Life , Thornes and Thistles shall it bring forth unto Thee , and Thou shalt eate the Herb of the Field . In the sweat of thy face shalt Thou eate Bread , untill thou returne unto the Ground , for out of it wast thou taken , for Dust Thou art , and to Dust shalt thou returne . This is the Curse , and Adam was so sensible of it , that he acquainted his posterity with it . For Lamech prophesying of his Son Noah , hath these words . This same shall comfort us , concerning our work , and Toyle of our Hands , because of the Ground , which the Lord hath cursed . And this indeed was accomplished in some sense after the Floud , as the same Scripture tells us . And the Lord said in his Heart , I will not Againe curse the Ground any more for Mans sake . Here now we are to consider two Things : First , The Curse it self , and next the Latitude of it . To manifest the Nature of the Curse , and what it was , you must know , that Good essentially is Light , and Evill is Darknes . The Evill properly is a Corruption that immediatly takes place upon the Removall of that which is Good . Thus God having removed his Candlestick and Light from the Elements , presently the Darknes and Cold of the Matter praevailed , so that the Earth was neerer her first Deformitie , and by Consequence lesse fruitfull and Vitall . Heaven and Hell , that is Light and Darknes , are the two Extremes which Consummat Good and Evill . But there are some mean Blessings which are but , in ordine , or disposing to Heaven , which is their last perfection , and such were these Blessings , which God recalled upon the Transgression of the first Man . Againe there are some Evills , which are but ' Degrees conducing to their last Extremitie , or Hell , and such was this Curse or Evill , which succeeded the Transgression . Thus our Saviour under these Notions of Blessed and Cursed comprehends the Inhabitants of Light and Darknes : Come you Blessed , and Goe you Cursed . In a word then , The Curse was Nothing else but an Act repealed , or a Restraint of those Blessings which God of his meer Goodnes , had formerly communicated to his Creatures : And thus I conceive there is a very faire and full Harmonie between Moses and the Cabalists . But to omit their Depositions , though great and high , we are not to seek in this point for the Testimonie of an Angel . For the Tutor of Esdras , amongst his other Mysterious Instructions , hath also this Doctrine . When Adam transgressed my Statutes , then was that decreed , which now is done . Then were the Entrances of this World made Narrow , full of sorrow , and Travell : They are but few and Evill , full of perils , and very painfull . But the Entrances of the Elder World , were wide and sure , and brought forth Immortal Fruit . Thus much for the Curse it self : Now for the Latitude of it , It is true that it was intended Chiefely for Man , who was the only Cause of it , but Extended to the Elements in Order to him , and for his sake . For if God had excluded him from Eden , and Continued the Earth in her Primitive Glories , he had but turned him out of one Paradise into Another , wherefore he fits the Dungeon to the Slave , and sends a Corruptible Man into a Corruptible World . But in Truth it was not Man , nor the Earth alone that suffered in this Curse , but all other Creatures also ; For saith God to the Serpent , Thou art Cursed above all Cattel , and above every Beast of the Field , so that Cattel and Beasts also were cursed in some measure , but this Serpent above Them all . To this also agrees the Apostle in his Epistle to the Romans , where he hath these words . For the Creature was made subject to Vanitie , not willingly , but by Reason of him , who hath subjected the same in hope . Because the Creature it self also , shall be delivered from the Bondage of Corruption , into the Glorious Liberty of the Children of God . Here by the Creature he understands not Man , but the inferior species , which he distinguisheth from the Children of God , though he allows them both the same Liberty . But this is more plaine out of the subsequent Texts , where he makes a clear Difference between Man , and the whole Creation . For we know ( saith he ) that the whole Creation groaneth , and travaileth together in paine untill now . And not only They , but our selves also , which have the first fruits of the spirit , even we our selves groane within our selves , waiting for the Adoption , to wit , the Redemption of our Body . Here we see the first Fruits of the spirit , referred to Man , and why not some second subordinat fruits of it to the Creatures in General ? for as they were cursed in the Fall of Man , for Man's sake , so it seems in his Restitution they shall be also blessed for his sake . But of this enough . Let us now summe up and consider the several inconveniences our first Parent was Subject to , for they will be of some use with us hereafter . First of all , he was ejected from the presence of God , and exposed to the Malice and Tentations of the Devill . He was altered from Good to Bad , from Incorruptible to Corruptible : In the Day ( saith the Scripture ) Thou eatest thereof , Thou shalt dye the Death . He was excluded from a glorious Paradyse , and confin'd to a base world , whose sickly infected Elements conspiring with his own Nature , did assist and hasten that Death , which already began to reign in his Body . Heaven did mourn over him , The Earth , and all her Generations about him . He look'd upon himself as a Felon , and a Murtherer , being guilty of that Curse and Corruption , which succeeded in the world because of his fall , as we have sufficiently proved out of the Mosaicall and Cabalisticall Traditions . He was Ignorant , and therefore hopeles of Life aeternal , and for this Temporal present Life , he was not acquainted with the Provisions of it . The Elements of Husbandrie were not as yet known , there was neither House nor Plow , nor any of those manuall Arts , which make up a worldly providence . He was exposed to the Violence of Rains and Winds , Frosts and Snows , and in a word deprived of all Comforts Spiritual , and Natural . What should I say more ? He was a meer stranger in this World , could not distinguish Medicines from Poysons , neither was he skill'd in the ordinarie praeparations of Meate and Drink . He had no Victuals ready to his hands , but the crude unseasoned Herbage of the Earth , so that he must either starve , or feed as Nebuchadnezar did , with the Beasts of the Field . He heard indeed sometimes of a Tree of Life in Eden , but the Vegetables of this world for ought he knew might be so many Trees of Death . I conclude therefore that he had some Instructor to initiat him in the wayes of Life , and to shew him the intricate and narrow paths of that wilderness . For without question his outward Miseries , and his inward Despaire were Motives whereupon God did reveale a certaine Art unto Him , by which he might relieve his present Necessities , and imbrace a firme Hope of a future and glorious Restitution . For God having ordained a second aeternal Adam , did by some mysterious Experience manifest the possibilitie of his comming to the First , Who being now full of Despaire , and overcharged with the Guilt of his own sin was a very fit Patient for so Divine and mercifull a Physician . But omitting our own Reasons , which we might produce to this purpose , let us repayre to the Cabalists , who indeed are very high in the Point , and thus they deliver themselves . God ( say they ) having made fast the Doores of his Paradyse , and turn'd out Adam , sometimes the Dearest of his Creatures , did notwithstanding the Present Punishment , retaine his former Affection towards him still . For God is said to love his Creatures not that there is any thing lovely in Them without their Creator , but in that hee desires their perfection : That is to say he would have them Conformable to himself , and fitt to receive his Image or Similitude , which is a spiritual Impress of his Beauty . Now to restore this Similitude in Adam was impossible unlesse God should reassume that to himself which was now fallen from him . So transcendent , and almost incredible a Mercie had God treasur'd up in his secret Will , being resolved to unite the Nature of Man to his Own , and so vindicat him from Death , by taking him into the Deitie , which is the true Fountain and Center of Life . This Will ( say the Cabalists ) was first revealed to the Angels , and that by God himself in these words ; Ecce Adam sicut unus ex Nobis : Behold an Adam like one of us , knowing Good and Euill ! This speech they call Orationem occultissimam à Creatore Mundi cum beatis Angelis in suae Divinitatis Penetralibus habitam ; A most secret Conference which God had with the blessed Angels in the Inner-Chambers of Heaven . Now that the same Scripture should speak one thing in the Letter , and another in the Mysterie , is not strange to mee , how difficult soever it may seem to another . For verily this Text may not concern the first Adam , who knowing Evill by Committing it , could not be like God in respect of that Knowledge , which made him sinfull , and altogether unlike him . For God ( if I may so expresse it ) knows the Evill onely speculatively , in asmuch as nothing can escape his Knowledge , and therefore is not guilty of Evill : For as Tritemius hath well observed , Scientia Mali non est Malum , sed usus ; The knowledge of Evill is not Evill , but the practice of it . It remains then , that this Speech concern'd the Second Adam , Christ Jesus , who knew the Evill , but did not commit it , and therefore was like one of us , that is like One of the Trinitie , knowing Good and Evill , and yet no way guiltie of the Evill . This primitive and Compendious Gospell was no sooner imparted to the Angels , but they became Ministers of it , the Law ( as St. Paul saith ) being ordained in their hands , till Christ should take it into his own and their Administration to Man took Beginning with this Oracle . Thus ( say the Cabalists ) Raziel the Angel was presently dispatch'd to communicat the Intelligence to Adam , and to acquaint him with the Mysteries of both world , AEternall , and Temporall . For as he could not obtain the Blessings of the AEternall World , unless by a true faith hee apprehended the Three AEternall Principles of it , so neither could he fully injoy the benefits of this Temporall World , unless hee truly understood the Three Visible substances whereof it consists . For there are Three above , and Three beneath , Three ( as St. John saith ) in Heaven , and Three on Earth ; The Inferior bear witness of the Superior , and are their only proper Receptacles . They are Signatures and Created Books , where wee may reade the Mysteries of the supernaturall Trinitie . But to proceed in our former Discourse : The Cabalists doe not onely attribute a Guardian to Adam , but to every one of the Patriarchs , allowing Them their Praesidents and Tutors both to assist and instruct Them in their wearisome and worldly Peregrinations . A Doctrine in my Opinion not more Religious than Necessary , how Prodigious soever it may seem to some Phantastic , insiped Theologicians . For Certainly it is impossible for us to find out Mysteries of our selves , wee must either have the Spirit of God , or the Instruction of his Ministers , whereher they bee Men or Angels . And thus wee see out of the Traditions and Doctrine of the Jewes , how their Cabala , and our Magic came first into the world . I shall now examine the Scriptures , and consult with them : where ( if I am not much mistaken ) I shall find some Consequences , which must needs depend on these Principles , and thus I apply my self to the Task . The first Harvest I read of , was that of Cain , and the first Flocks , those of Abel . A Shepheards life in those Early Dayes was no difficult Profession , it being an Imployment of more Care , than Art , but how the Earth was plow'd up before the sound of Tubal's Hammers , is a piece of Husbandrie unknown in these Dayes . Howsoever it was a Labour perform'd , and not without Retribution . Cain hath his Sheaves , as well as Abel his Lambs : both of them receive , and both acknowledge the Benefit . I find established in these Two a certain Priesthood , they attend both to the Altar , and the first Bloud was shed by Sacrifice the Second by Murther . Now so dull am I , and so short of Syllogismes , those strange Pumps , and Hydragogues , which lave the Truthex Puteo , like Water , that all my Reason cannot make these Men Levits without Revelation . For I desire to know how came they first to Sacrifise , and by whom were they initiated ? If you will say , by Adam : The Question indeed is deferr'd , but not satisfied For I would know further In what Schoole was Adam instructed ? Now that it was impossible for him to invent these Shadowes and Sacraments of himself , I will undertake to Demonstrate and that by invincible Reason , which no Adversarie shall dare to contradict . It is most certain that the Hope and Expectation of Man in Matters of Sacrifices , consist in the Thing signisied , and not in the Signe it self . For the Material Corruptible shadow is not the Object of Faith but the Spiritual , aeternall Prototype , which answers to it , and makes the dead figure Effectual . The Sacrifices of the Old Testament , and the Elements of the New , can be no way acceptable with God , but inafmuch as they have a Relation to Christ Jesus , who is the great , perfect Sacrifice offered up once for all . It is plain then that Sacrifices were first instituted upon supernatural grounds , for in Nature there is no reason to be found , why God should be pleased with the Death of his Creatures . Nay the very Contrary is written in that Book , for Death both Natural and Violent proceeds not from the pleasure , but from the displeasure of the Creator . I know the learned Alkind builds the efficacie of Sacrifices on a Sympathie of parts with the great world ; for there is in every Animal a portion of the star-fire ; which fire upon the Dissolution of the Compound is united to the General fire from whence it first came , and produceth a sense , or Motion in the Limbus to which it is united . This indeed is true , but that Motion causeth no Joy there , and by Consequence no Reward to the Sacrificer : for I shall make it to appeare elsewhere that the Astral Mother doth mourn , and not rejoyce at the Death of her Children . Now if wee look back on these two first Sacrificers , we shall find Abel and his Oblation accepted , which could not be , had he not offerr'd it up as a Symbol , or Figure of his Saviour . To drive home my Argument then , I say , that this knowledge of the Type , in whom all offerings were acceptable , could not bee obtained by any humane Industrie , but by sole Revelation . For the Passion of Christ Jesus was an Ordinance wrapt up in the secret will of God , and he that would know it , must of Necessitie bee of his Councell . Hence it is called in Scripture the Hidden Mysterie , for the Truth and Certainty of it , was not to bee received from any , but onely from him , who had both the Will , and the Power to ordain it . But if you will tell mee ( like the Author of the Praedicables ) that men sacrifised at first by the Instinct of Nature , and without any Respect to the Type , I shal indeed thank you for my mirth , whensoever you give mee so just a Reason to laugh . It remains then a most firme infallible Foundation that Adam was first instructed concerning the Passion , and in order to that , he was taught further , to Sacrifise , and offer up the Blouds of Beasts as Types and Prodroms of the Bloud of Christ Jesus , the Altars of the Law being but steps to the Cross of the Gospell . Now if it be objected that severall Nations have sacrifised , who did not know God at all , much less the Son of God , who is the Prototype and perfection of all Oblations : To this I answer , that the Custome of Sacrificing was communicated to Heathens by Tradition from the first Man : who having instructed his own Children , they also delivered it to their Posteritie , so that this Vizard of Religion remained , thought the Substance and true Doctrine of it was lost . And thus in my Opinion it sufficiently appears , that the first men did sacrifise , not by Nature as Prophrrius that Encmie of our Religion would have it , but some by Revelation , others by Custome and Tradition . But now I think upon it , I have Scripture to confirme me concerning this Primitive Revelation , for Salomon numbring those serverall Blessings which the Divine Wisdome imparted to the Ancient Fathers , amongst the rest specifies her Indulgence to Adam . Shee praeserved ( saith hee ) the first formed Father of the world , that was created alone , and brought him out of his Fall . Here I find Adam in some measure restored , and how could that bee , but by discovering unto him the Great Restorative Christ Jesus , the second Adam in whom he was to believe ? for without Faith he could not have been brought out of his Fall , and without Christ revealed , and preached unto him , hee could have no Faith , for hee knew not what to believe . It remaines then that hee was instructed , for as in these last dayes wee are taught by the Son of God , and his Apostles ; so in those first times they were taught by the Spirit of God and his ministring Angels . These were their Tutors , for of them they heard the Word , and verily wee are told that faith comes by hearing . It is now ( as I think ) sufficiently proved , that Adam had his Metaphysics from Above : our next Service ( and perhaps somewhat difficult ) is , to give some probable . if not Demonstrative reasons , that they came not alone but had their Physics also to attend them . I know the Scriptures are not positive in this point , and hence the Sects will lug their Consequence of Reprobation . Truly for my part . I desire not their Hum but their patience : I have though against the Praecept for many years attended their Philosophie , and if they spend a few hours on my Spermalogie it may cost them some part of their Justice , but none of their Favours . But that we may come to the thing in hand ; I hold it very Necessarie to distinguish Arts , for I have not yet seen any Author , who hath fully considered their difference . The Art I speak of , is truly Physicall in Subject , Method , and Effect But as for Arts publickly professed , and to the Disadvantage of Truth allowed , not one of them is so qualified : for they are meer Knacks and Bables of the Hand , or Braine , having no firm Fundamentals in Nature . These in my opinion S●l●●o● numbers amongst his Vanities , when hee speakes in a certaine place , That God had made man upright , but hee had sought out many Inventions . Of these Inventions we have a short Catalogue in Genesis , where Moses separates the Corn from the Chaff , the Works of God , from the Whymzies of Man . Thus wee read that Jabal was the Father of such as dwell in Tents , his brother Jubal the father of all such as handle the Harp and Organ , and Tubal-Cain an Instructer of every Artificer in Brasse and Iron . What mischiefes have succeeded this Brasse-and-Iron Cyclops , I need not tell you : if you know not the fates of former Times , you may studie the Actions of your owne , you live in an Age that can instruct you . Verily , it is worth our observation that these Arts , and their tooles , proceeded not from the Posterity of Seth , in whose Line our Saviour stands , for as wee shall make it appeare hereafter questionlesse they had a better knowledge ; But they proceeded from the Seed of Cain , who in Action was a Murtherer , and in the Circumstance of it a fratricide . To be short , there is no Vanity to the Vanitie of Sciences , I mean those Inventions , and their Professors , which produce nothing true and Natural , but Effects either false , or in their Ends corrupt and Violent . But 't is no Conquest to tread on Ruines , Cornelius Agrippa , hath already layd these Rodomontados in the Dirt , and that so handsomely , they were never since of a general Reputation . Give me an Art then , that is a perfect intire Map of the Creation , that can lead me directly to the Knowledge of the true God , by which I can discover those Universal invisible Essences which are subordinat to him ; An Art that is no way subject to Evill , and by which I can attain to all the Secrets and Mysteries in Nature . This is the Art wherein the Physics of Adam , and the Patriarchs consisted , and that this Art was revealed to him , I will undertake to demonstrat by Scriptures , and the Practice of his Posteritie . This Truth , I am certain , will seem difficult , if not incredible to most men , the Providence of God being praejudic'd in this point , for they will not allow him to instruct us in Naturall things , but onely in Supernaturals , such as may concerne our Souls , and their Salvation . As for our Bodies he must not praescribe for their Necessities , by teaching us the true Physic , and discovering the Lawes of his Creation ; for though he made Nature , yet hee may not tutor us in Natural Sciences : by no means , Aristotle and his Syllogism can doe it much better . Certainly this Opinion is nothing different from that of the Epicure , Deum ad Coeli Cardines obambulare , & nullâ tangi Mortalium curâ , That God takes the Aire I know not in what walkes and Quarters of his Heaven , but thinks not of us Mortals , who are here under his feet . Questionlesse , a most eminent Impietie , to make God as Iertullian said of old , Otiosum , & inexercitum Neminem in rebus Humanis , An idle , unprofitable No body in this World , having nothing to doe with our Afaires , as they are Natural , and Humane . Sure these Men are afraid lest his Mercy should diminish his Majestie , they suffer him to trade onely with our immortal parts , not with Corruptible bodies that have most need of his Assistance , they are base Subjects , which he hath turned over to Galen , and the Apothecaries . Not so my friend : he hath created Physic , and brings it out of the Earth , but the Galenist knowes it not ; Hee it is , that pitties our afflictions , he is the good Samaritane that doth not pass by us in our miseries , but poures Oile and Wine into our wounds ; This I know very well and I will prove it out of his own Mouth . Did not hee instruct Noah to build an Ark , to pitch it within and without , and this to save life in a Time , when hee himselfe was resolved to destroy it ? In a time when the world was acquainted with no Mechanics , but a little Husbandrie , and a few Knacks of Tubal-Cain , and his brethren ? But even those Inventions also proceeded from that light which hee planted in man : an Essence perpetually busie , and whose Ambition it is to performe wonders , yet hee seldome produceth any thing of his owne , but what is fantastic , and monstrous . Did he not put his spirit in Bezaleel the son of Uri , and in Aholiab the son of Ahisamach ? Did hee not teach them to devise cunning Workes , to work in Gold , in Silver , in Brasse , in Cutting of stones , in setting of them , in Carving of Timber , and in all manner of Workmanship ? But to come neerer to our purpose : did hee not informe Moses in the Composition of the Oile , and the Perfume ? Did hee not teach him the Symptoms of the Leprosie , and the Cure thereof ? Did he not praescribe a Plaster of Figs for Hezekiah , and to use your owne Term ; an Ophthalmic for Tobit ? Did not Jesus Christ himself in the Dayes of his Flesh , work most of his Miracles on our bodies , though his great Cure was that of our Soules ? Is hee not the same then to day as yesterday ? Nay was hee not the same then from the Beginning ? Did he care for our Bodies then , and doth he neglect them now ? or being seated on the right hand of the Majestic on high , is hee become lass good , because more glorious ? God forbid to think so were a sin in Superlatives . Let us then take him for our Praesident , for he is not ( saith St. Paul ) such an one which cannot bee touched with the feeling of our Infirmities , but hee is indeed one that looks to our present estate aswell as to our future and is as sensible of our Insirmitie . as hee is Carefull of our Immortaletie . When hee was on Earth , with the Dust of that Earth hee made the Blind to see , and of meer Water he made Wine . These were the visible Elements of his Physic , or rather ( so the Notion doth not offend you ) of his Magic . But shall I shew you his Librarie , and in that his Three-fold Philosophie ? Observe then first , and censure afterwards . Have Salt in your selves , and again , you are the salt of the Earth , and in a third place , salt is good . This is his mineral Doctrine , will you know his Vegetable ? It is in two little Books , a Mustard-seed , and a Lillis . Lastly , he hath his Animal Magic , and truly that 's a Scrowle Seal'd up , I know not who may open it . Hee needed not that any should beare witnesse of man , for he knew what was in man . And what of all this Blasphemie sayes some splenetic Sophister ? Behold I will instruct thee . First of all have Salt in thy self , for it will season thy soule that is infected , and praeserve thy Braines that are putrified with the Dirt of Aristotle . In the second place learn what the Salt of the Earth is , to which the Disciples are compared , and that by a regular , solid speculation . Thirdly come up to Experience , and by a Physicall legitimat practice know in what sense Salt is most good . Fourthly , examine the Lilies by Fire , and the Water of Fire , that thou mayst see their miraculous invisible Treasures , and wherein that speech of Truth is verified , That Salomon in all his Royaltie was not cloathed like one of them . If thou wilt attempt a higher Magic , thou mayst being first seasoned . but in this place it is not my designe to lead Thee to it . Animal and Vegetable Mysteries thou canst never perfectly obtain without the Knowledge of the first mineral secret , namely the Salt of the Earth , which is Salt and no Salt , and the Praeparation thereof . This Discourse I confesse , is somewhat remote from that I first intended , namely that Philosophie was revealed to Adam , as well as Divinitie , but some Pates are Blocks in their own wayes , and as I told you formerly , will not believe that God dispenseth with any Naturall secrets ; This made mee produce these few Instances out of Scripture , as Praeparatives to the Proposition it self , and if hee be any thing ingenious , to the Reader . His Compliance to my Principles I expect not , nay I am so far from it , hee may suspend his Charitie . Let him bee as rigid as Justice can make him , for I wish not to praevaile in any thing but the Truth , and in the Name of Truth , thus I begin . You have been told formerly , that Cain and Abel were instructed in Matters of Sacrifice by their father Adam , but Cain having murthered his brother Abel , his Priesthood descended to Seth , and this is confirm'd by those Faculties which attended his Posteritie , for Enoch , Lamech , and Noah , were ( all of them ) Prophets . It troubles you perhaps that I attribute a Priesthood to Abel but I have besides his own practice , Christs Testimonie for it , who accounts the Bloud of Abel amongst that of the persecuted Prophets and Wisemen . Now to conclude that these men had no Knowledge in Philosophie , because the Seripture doth not mention any use they made of it , is an Argument that denies something , but proves nothing . To shew the vanitie of this Inference , I will give you an Example out of Moses himself . Wee know very well there are no Prophecies of Abraham extant , neither doe wee read anywhere , that ever hee did Prophesie , but notwithstanding he was a Prophet . For God reproving Abimelech King of Gerar , who had taken Sarah from him supposing she had been his Sister , hath these words ; Now therefore restore the Man his Wife , for hee is a Prophet , and hee shall pray for thee , and thou shalt live . Hence wee may learn , that the holy Ghost doth not alwayes mention the secret perfections of the Soul , in the public Character of the Person . Truly I should not be so impudent , as to expect your assent to this Doctrine , if the Scriptures were silent in every Text , if I did not find there some infallible steps of Magic , such as may lead me without a Lanthorn to the Archives of the Art it self . I know the Troup , and Tumult of other Affaires are both the Many , and the Maine in the Historie of Moses . But in the whole Current , I meet with some Acts which may not be numbred amongst the fortunes of the Patriarchs , but are performances extraordinarie , and speak their Causes not Common . I have ever admir'd that Discipline of Eliezer the steward of Abraham , who when he prayed at the Well in Mesopotamia , could make his Camels also kneele . I must not believe there was any Hocas in this , or that the spirit of Banks , may be the spirit of Prayer . Jacob makes a Covenant with Laban , that all the spotted and brown Cattell in his Flocks should be assigned to him for his wages . The Bargain is no sooner made , but he finds an Art to Multiplie his own Colours , and sends his Father-in-law almost a Woolgathering . And Jacob took him Rods of green Poplar , and of the Hasel , & Chesnut-tree , & pilled white strakes in them , and made the white appear which was in the rods ; And hee set the rods , which he had pilled , before the Flocks in the Gutters , in the watering troughs when the flocks came to drink , that they should conceive when they came to drink : And the Flocks conceived before the Rods , and brought forth Cattel ring straked , speckled and spotted . As for that which the Scripture tells us elsewhere , namely that Jacob saw in a dream , and behold the Rams that leaped on the Cattell were ringstraked speckled , and grisled , This doth no way impaire our Assertion , or prove this generation miraculous , and supernatural : For no man , I believe is so mad as to think those Appearances , or Ramms of the dream , did leap , and supplie the natural males of the Flock : God using this Apparition onely to signifie the Truth of that Ar● Jacob acted by , and to tell him that his hopes were effected . But I shall not insist long on any particular , and therefore I will paste from this Dream to another . Joseph being seventeen years old , an Age of some Discretion , propounds a Vision to his Father , not loosly and to no purpose , as wee tell one another of our dreams , but expecting , I believe , an Interpretation , as knowing that his Father had the skill to expound it . The wise Patriarch being not ignorant of the Secrets of the two Luminaries , attributes Males to the Sun , and Females to the Moon , then allowes a third Signification to the minor starrs , and lastly answers his sonne with a Question : What is this Dream that thou hast dreamed ? Shall I , and thy Mother , and thy Brethren indeed come to bow down our selves to thee , to the Earth ? Now , I think no man will deny but the Interpretation of Dreams belongs to Magic . and hath been ever sought after as a piece of secret Learning . True it is , when the Interpreter receives his knowledge immediatly from God , as Daniel did , then it falls not within the Limits of a Naturall Science ; but I speak of a Physicall Exposition as this was , which depends on certain abstruse Similitudes , for hee that knowes the Analogie of parts to parts in this great body , which wee call the World , may know what every Signe signifies , and by Consequence may prove a good Interpreter of dreames . As for Jacob's first practice , which wee have formerly mention'd , namely the Propagation of his speckled Flocks , it is an effect so purely Magicall that our most obstinat Adversaries dare not Question it . I could cite one place more , which referrs to this Patriarch , and points at the Fundamentals of Magic , but being annex'd to this discourse , it would discover too much , I shall therefore leave it to the Search of those , who are Considerable Proficients , if not Masters in the Art . The summ of all is this : Man of himself could not attain to true Knowledge it was God in meer mercie did instruct him . To confirm this , I shall desire the Reader to Consider his own Experience . Wee have in these our dayes many Magicall Books extant , wherein the Art is discovered both truly , and plainly . Wee have also an infinite Number of Men , who studie those books , but after the Indeavours of a long life not one in Ten Thousand understands them . Now if wee with all these Advantages cannot attain to the Secrets of Nature , shall we think those first fathers did , who had none of our Libraries to assist them , nor any learned man upon Earth to instruct them ? Could they doe that without means , which wee cannot doe with means , and those too very considerable ? The Peripaterties perhaps will tell me their Syllogism is the Engine that can perform all this . Let 'em then in Barbara or Baroco demonstrate the first matter of the Philosopher's stone . But they will tell mee there is no such thing . Behold I tell them again , and assure them too on my Salvation , there is , but in Truth their Logic will never find it out . It is clear then , that God at first instructed Adam from him his Children received it , and by their Tradition it descended to the Patriarchs , every Father bequeathing these Secrets to his Child , as his best and most lasting Legacie . I have now attended Jacob , the Israel of God , both in his Pilgrimage at Padan-aram , and in his Typicall Inheritance , the Earnest of the Land of Canaan . But two Removalls perfect not the wandrings of a Patriarch ; God calls him from the Habitation of his Fathers to the Prison of his Posteritie , and provides him a plac of Freedom in the house of Bondage . I must follow him where his Fortune leads , from I saac's Hebron , to the Goshen of Phaaroh then back again to the Cave and Dust of Machpelah . As for his sons and their Traine , who attended his Motion thither , I find not any Particular Remembrance of them onely Moses tells me of a generall Exit : Joseph died , and all his brethren and all that Generation . I must now then to prove the Continuance and Succission of this Art addresse m● self to the Court , where I shall find the Son of Levi newly translated from his Ark , and Bulrushes . Yet , there is somthing may be sayd of Joseph , and verily it proves how Common Magic was in those dayes , and the effects of it no newes to the Sons of Jacob ; for having conveyed his Cup into the Sack of Benjamin , and by that policie detain'd his Brethren , hee asks them : What Deed is this that you have done ? Knew yee not that such a man as I can certainly divine ? In this Speech he makes his Brethren no strangers to the performances of Art , but rather makes their familiarity therewith an Argument against them : Knew you not ? but the following words are very effectuall , and tell us what qualified persons the ancient Magi were . They were indeed ( as hee speaks of himself ) such as Joseph was , Princes , and Rulers of the People , not beggarly Gypsies , and Mountebanks , as our Doctors are now . It was the Ambition of the Great in those Dayes to bee Good , and as these Secrets proceeded from God , so were they also entertained by the Gods , I mean by Kings : For saith the Scripture , I have said yee are Gods : a name Communicated to them , because they had the power to doe wonders , for in this Magical sense the true God speaks to Moses : See , I have made thee a God to Phaaroh , and thy Brother Aaron shall bee thy Prophet . And verily this true Knowledge . and this Title that belongs to it , did that false Serpent praetend to our first Parents ; Eritis sicut Dii , You shall be as Gods knowing good and evill . But 't is not this subtill Dragon , but Bonus ille Serpeats , that good , Crucified Serpent , that can give us both this Knowledge , and this Title : for by him all things were made , and without him not any thing was made , that is made ; If hee made them then , hee can teach us also how they were made . I must now refer my self to Moses who at his first Acquaintance with God , saw many Transmutations : One in his own Flesh , another of the Rod in his hand , with a third promised , and afterwards performed upon Water . It is written of him , that he was skill'd in all the learning of the Egyptians : but for my part I doe much question what kind of learning that was , the Scripture assuring mee , and that by the Pen of Moses , their Wonders were effected by Inchantments . This is certain , their Learning was Ancient , for I find Magicians in AEgypt , four hundred and thirty years and upwards , before Jamnes and Jambres . This is Confirmed by Phaaroh's Dreame , which his own Sorcerers , and Wizards could not interpret , but Joseph alone expounded it . Verily it cannot be denyed , but some Branches of this Art , though extremely corrupted , were dispers'd among all Nations by Tradition from the first man , and this appeares by more Testimonies than one . For in the Land of Canaan , before ever Israel possest it , Debir , which Athniel the son of Kenaz conquered , was an Universitie , at least had in it a famous Librarie , wherefore the Jewes call'd it Kiriath-Sepharim . I might speak in this place of the Universalitie of Religion : for never yet was there a people , but had some confused Notion of a Deitie , though accompanied with Lamentable Ceremonies , and Super stitions . Besides , the Religious of all Nations have alwaies praetended to Powers Extraordinarie , even to the performance of Miracles , and the healing of all Diseases , and this by some secret meanes , not known to the common Man : and verily if wee examine all Religions , whether false , or true , wee shall not find one , but it praetends to something , that is Mysticall . Certainly if men be not resolved against Reason , they must grant , these Obliquities in matters of Faith proceeded from the Corruption of some Principles received , ( as we see that Heretics are but so many false Interpreters ) but not withstanding in those very Errors there remained some Marks and Imitations of the first Truth . Hence comes it to passe , that all parties agree in the Action , but not in the Object . For Example : Israel did Sacrifise , and the Heathen did Sacrifise , but the One to God , the other to his Idol ; Neither were they onely Conformable in some Rites , and Solemnities of Divinitie , but the Heathens also had some Hints left of the Secret Learning , and Philosophie of the Patriarchs , as wee may see in their false Magic , which consisted for the most part in Astrologicall Observations , Images , Charmes , and Characters . But it is my Designe to keep in the Rode , not to follow these Deviations , and misfortunes of the Art , which notwithstanding want not the weight of Argument , the Existence of Things being proved as well by their Miscariage , as by their Successe . To proceed then , I say , that during the Pilgrimage of the Patriarchs , this Knowledge was delivered by tradition from the Father to his Child , and indeed it could be no otherwise , for what was Israel in those Dayes , but a privat Familie ? Notwithstanding when God appointed them their Possession , and that this private house was multiplied to a Nation , then these secrets remained with the Elders of the Tribes , as they did formerly with the Father of the Familie . These Elders , no doubt , were the Moysaicall Septuagint , who made up the Sanhedrim , God having Selected some from the rest , to be the stewards , and Dispensers of his Mysteries . Now that Moses was acquainted with all the abstruse Operations , and Principles of Nature , is a Truth I suppose which no man will resist . That the Sanhedrim also participated of the same Instruction and Knowledge with him is plain out of Scripture , where wee read , That God took of the spirit that was in Moses , and gave it to the Seventy . But lest any Man should deny that , which wee take for granted . namely the Philosophie of Moses , I shall demonstrate out of his own Books , both by reason , as also by his practice , that hee was a Natural Magician . First of all then it is most absurd , and therefore improbable , that hee should write of the Creation , who was no way skill'd in the Secrets of God and Nature , both which must of necessitie be known before wee should undertake to write of the Creation . But Moses did write of it , Ergo . Now I desire to know what hee hath written , Truth or a Lie ; if Truth , how dare you denie his Knowledge ? if a Lie ( which God forbid ) why will you believe him ? You will tell mee perhaps he hath done it onely in general Termes : and I could tell you that Aristotle hath done no otherwise : but think you in good earnest that hee knew no more , than what hee did write ? There is nothing you can say in this point , but wee can disprove it , for in Genesis he hath discovered many particulars , and especially those Secrets which have most Relation to this Art . For Instance ; hee hath Discovered the Minera of Man , or that Substance out of which Man , and all his fellow-Creatures were made . This is the first matter of the Philosophers stone : Moses calls it sometimes Water , sometimes Earth ; for in a certain place I read . thus ; And God said , Let the waters bring forth abundantly the moving . Creature that hath life , and Fowle that may fly above the Earth in the open Firmament . But elsewhere wee read otherwise : And out of the Ground the Lord God formed every beast of the field , and every fowle of the Aire . In this later Text hee tels us that God made every fowle of the Ayre out of the Ground , but in the former it is written , hee made them out of the Water . Certainly Aristotle and his Organ can never reconcile these two places , but a little skill in Magic will mak them kisse , and be friends without a Philtre . This substance then is both Earth and Water , yet neither of them in their Common Complexions , but it is a thick water , and a subtil Earth . In plain termes it is a slimie , spermatic , viscous Masse , impraegnated with all powers Coelestiall , and terrestriall . The Philosophers call it Water and no Water , Earth and no Earth : and why may not Moses speak as they doe ? or why may not they write , as Moses did ? This is the true Damascen Earth , out of which God made man : you then that would be Chimists , seem not to be wiser than God , but use that subiect in your Art . which God himself makes use of in Nature . He is the best workman , and knowes what matter is most fit for his work , hee that will imitate him in the Effect , must first imitate him in the Subject . Talk not then of Flint-stones and Antimonie , they are the Poets Pin-dust , and Egshells ; Seek this Earth , this Water . But this is not all that Moses hath written to this purpose , I could cite many more Magicall and mysticall places , but in so doing I should be too open . wherefore I must forbeare . I shall now speak of his Practice , and truly this is it which no Distinction , nor any other Logicall Quibble can wave , nothing but Experience can refell this Argument , and thus it runs . And Moses took the Calf which they had made , and burnt it in the fire , and grinded it to powder , and strewed it vpon the water , and made the Children of Israel drink of it . Certainly here was a strange kind of Spice , and an Art as strange as the Spice it self . This Calf was pure gold , the Israelites having contributed their Eare-rings to the Fabric . Now would I gladly know by what meanes so solid and heavie a Body as Gold , may bee brought to such a light powder , that it may bee sprinkl'd on the face of the water , and afterwards drunk up . I am sure here was Aurum potabile , and Moses could never have brought the Calf to this passe had he not plowed with our Heyfer . But of this enough : if any man think hee did it by common fire , let him also doe the like , and when he hath performed , hee may sell his powder to the Apothecaries . If I should insist in this place on the Moysaicall Ceremoniall Law with its severall Reverend shadows and their Significations ; I might lose my self in a Wilderness of Mysteries both Divine and Naturall ; For verily that whole System is but one vast Skreen , or a certain Majestic Umbrage drawne over two Worlds , Visible , and Invisible . But these are things of a higher speculation than the Scope of our present Discourse will admit of . I onely informe the Reader that the Law hath both a shell , and a Kernell , it is the Letter speaks , but the spirit in : erprets . To this agrees Gregorie Nazianzen , who makes a twofold Law , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , and {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} : one literal , another spirituall . And elsewhere hee mentions , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , the hidden , and the manifest part of the Law ; the manifest part ( saith he ) being appointed , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , for many men , and such whose thoughts were fixed here below but the hidden , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , for few onely , whose Mindes aspired upwards to heavenly Things . Now that the Law being given , might benefit the people in both parts , spiritual and literal , therefore did the Law-giver institute the Sanhedrim , a Councell of Seventy Elders , upon whom hee had poured his Spirit , that they might discerne ( as Esdras did ) the Deep Things of the Night , in plain Termes , the hidden things of his Law . From these Elders the Cabala ( I believe ) had its Originall : for they imparted their Knowledge by word of Mouth to their Successors , and hence it came to passe , that the Science it self , was styl'd Cabala , that is , a Reception . This continued so long as Israel held together ; but when their Frame began to discompose , and the Dilapidations of that House proved desperat , then Esdras a Prophet Incomparable ( notwithstanding the brand of Apocrypha ) writ that Law in Tables of Box , which God himself had sometimes written in Tables of stone . As for the more secret , and mysterious part thereof , it was written at the same time in Seventy Secret Bookes , according to the Number of the Elders , in whose hearts it had been sometimes written . And this was the very first time the Spirit married the Letter ; for these Sacraments were not trusted formerly to Corruptible Volumes , but to the aeternall Tables of the Soul . But it may bee there is a blind Generation , who will believe nothing but what they see at hand , and therefore will deny that Esdras compos'd any such Bookes ; To these Owles ( though an unaequal Match ) I shall oppose the Honour of Picus , who himself affirmes , that in his time hee met with the Secret Bookes of Esdras , and bought them with a great Price ; Nor was this all , for Eugenius Bishop of Rome order'd their Translation , but hee dying , the Translators also fell asleep . It is true indeed , something may be objected to mee in this place concerning the Cabala , An Art which I no way approve of , neither doe I condemne it as our Adversaries condemne Magic , before I understand it ; for I have spent some yeares in the S̄earch , and Contemplation thereof . But why then should I propose that for a Truth to others , which I accompt for an Error my self ? To this I answer , that I condemne not the true Cabala , but the Inventions of some dispersed wandring Rabbies , whose braines had more of Distraction , than their fortunes ; of this thirteenth Tribe I understand the Satyrist , when hee promiseth so largely . Qualiacunque voles , Judaei Somnia vendunt . These I say have produc'd a certain up-start , bastard Cabala , which consists altogether in Alphabeticall knacks . ends alwayes in the Letter where it begins , and the Vanities of it are grown Voluminous . As for the more Ancient , and Physicall Traditions of the Cabala , I embrace them for so many Sacred Truths , but verily those Truths were unknown to most of those Rabbins whom I have seen , even to Rambam himself , I mean Rabbi Moses AEgyptius , whom the Jewes have so magnified with their famous Hyperbole : A Mose ad Mosen non surrexit sicut Moses . But to deale ingenuously with my Readers , I say the Cabala I admit of consists of two parts , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} and {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the Name , and Thing . The former part is meerly Typicall in reference to the later , Serving only as the shadow to the substance . I will give you some instances . The Literal Cabala , which is but a Veile cast over the Secrets of the Physicall , hath Three Principles , commonly styl'd Tres Matres , or the Three Mothers : In the Masculine Complexion the Jewes call them {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Emes , in the Foeminine {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Asam , and they are {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} aleph , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} mem , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} schin . Now I will shew you how the Physical Cabala expounds the Literall . Tres Matres {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Emes ( saith the great Abraham , or as some think Rabbi Akiba ) id est , Aer , Aqua , & I gnis ; Aqua Quieta , I gnis sibilans , Aer spiritus medius . That is , the Three Mothers Emes , or Aleph , Mem and Schin , are Aire , Water , and Fire ; a still Water , ( mark that ) a hissing Fire , and Aire the middle Spirit . Again sayth the same Rabbi , Tres Matres {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Emes in Mundo , Aer , Aqua , & Ignis . Coeli ex Igne Creati sunt , Terra ex Aquá , Aer egressus est ex spiritu , qui stat medius . The Three Mother Emes in this world are , Ayre , Water and Fire . The Heavens were made of the Fire , The Earth was made of the Water , ( mark well this Cabalism ) and the Ayre proceeded from a middle spirit . Now when the Cabalist speaks of the Generation of the Three Mothers , he brings in Ten secret Principles , which I think ten men have not understood since the Sanhedrim , such Non-sence doe I find in most Authors , when they undertake to discourse of them . The first Principle is a Spirit , which sits in Retrocessu suo fontano , in his primitive , Incomprehensible Retreats , like Water in its Subterraneous Chanel , before it springs . The Second Principle is the Voice of that first Spirit , this breaks forth like a Well-spring , where the Water flowes out of the Earth , and is discovered to the eye , They call it Spiritus ex Spiritu . The third Principle is Spiritus ex Spiritibus , a Spirit which proceeds both from the first Spirit , and from his Voice . The Fourth Principle is Aqua de Spiritu , a Certain Water which proceeded from the Third Spirit , and out of that Water went Aire and Fire . But God forbid that I should speak any more of them publickly , it is enough that wee Know the Original of the Creature , and to whom wee ought to ascribe it . The Cabalist when hee would tell us what God did with the Three Mothers , useth no other phrase than this , Ponderavit Aleph cum omnibus , & omnia cum Aleph , & sic de Singulis , He weighed ( saith he ) Aleph with All , and All with Aleph , and so he did with the other Mothers . This is very plain , if you consider the various mixtures of the Elements , and their Secret Proportions . And so much for the Physicall part of the Cabala , I will now shew you the Metaphysicall . It is strange to Consider what Unitie of Spirit , and Doctrine , there is amongst all the Children of Wisdom . This proves infallibly that there is an Universall Schoole-master , who is Present with all Flesh , and whose Principles are ever Uniforme , namely the Spirit of God . The Cabalists agree with all the world of Magicians , That Man in spirituall Mysteries is both Agent and Patient . This is plain : For Jacobs Ladder is the greatest Mysterie in the Cabala . Here wee find two Extreams : Jacob is one , at the Foot of the Ladder , and God is the other , who stands above it , immittens ( saith the Jew ) Formas , & Influxus in Jacob , sive Subjectum Hominem , shedding some secret Influx of Spirit upon Jacob , who in this place Typifies Man in general . The Rounds , or steps in the Ladder signifie the middle Natures , by which Jacob is united to God , Inferiors united to Superiors . As for the Angels of whom it is sayd , that they ascended & Descended by the Ladder , their Motion proves they were not of the superior Hierarchie , but some other secret Essences , for they Ascended first , and Descended afterwards : but if they had been from above , they had Descended first , which is Contrarie to the Text . And here Reader , I would have thee studie . Now to return to Jacob , it is written of him , that he was asleep , but this is a Mysticall Speech , for it signifies Death , namely that Death which the Cabalist calls Mors Osculi , or the Death of the Kiss , of which I must not speake one Syllable . To bee short , they agree with us in Arcano Theologiae : That no word is efficacious in Magic , unlesse it be first quickened by the Word of God . This appears out of their Semhamaphores ; for they hold not the names of Angls effectuall , unlesse some name of God , as {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} or {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} be united to them then ( say they ) in the power and vertue of those names they may worke . An Example hereof wee have in all Extracted names , as Vehu-Iah , Elem-Iah , Jeli-El , Sita-El . Now this Practice in the Letter was a most subtil Adumbration of the Conjunction of the Substantiall Word or Spirit with the Water ; See that you understand me rightly , for I meane with the Elements and so much for the Truth . To Conclude , I would have the Reader observe , that the false Grammaticall Cabala consists onely in R●●●●●tions of the Alphabet , and a Metathesis of Letters in the Text , by which means the Scripture hath suffered many Racks , and Excoriations . As for the true Cabala , it useth the Letter onely for Artifice , whereby to obscure , and hide her P●●●●sicall Secrets , as the Egyptians heretofore did use their Hieroglyphics . In this Sense the Primitive Professors of this Art , had a literal Cabala . as it appeares by that wonderfull , and most ancient Inscription in the Rock in Mount Horeb. It conteines a Prophecie of the Virgin Mother , and her Son Christ Jesus . ingraven in Hieroglyphic fram'd by Combination of the Hebrew letters , but by whom God onely knows , it may be by Moses or Eli●ah . This is most certain , it is to be seen there this day . and wee have for it the Testimonies of Thomas Obecinus , a most learned Franciscan , and Petrus a Valle , a Gentleman , who travailed both of them into those parts . Now that the learning of the Jewes , I mean their Cabala , was Chimicall , and ended in true Physicall performances , cannot be better proved than by the Booke of Abraham the Jew , wherein hee layd down the Secrets of this Art in Indifferent plaine Termes and Figures , and that for the Benefit of his unhappy Country-men , when by the wrath of God they were scattered over all the World . This Book was accidentally found by Nicholas Flammel a French-man , and with the help of it hee attained at last to that miraculous Medicine , which Men call the Philosophers stone . But let us hear the Monsieur himself describe it . There fell into my hands ( saith he ) for the Summ of two Florens , a gilded Book , very old , and large ; It was not of Paper , nor Parchment , as other books bee , but it was made of delicate rindes ( as it seemed to mee ) of Tender young Trees : The Cover of it was of Brasse , well bound , all ingraven with Letters , or strange figures , and for my part , I think they might well bee Greek Characters , or some such ancient language . Sure I am , I could not read them , and I know well they were not Notes , nor Letters of the Latine , nor of the Gaule , for of them I understood a little . As for that which was within it , the Bark leaves were ingraven , and with admirable diligence written , with a point of Jron in faire and neat Latin letters coloured . It contained thrice Seven leaves for so were the leaves counted at the top and alwayes every Seventh leafe was without any writing , but instead thereof upon the first seventh leaf there was painted a Virgin , and Serpents swallowing her up ; In the Second Seventh a Crosse where a Serpent was Crucified ; and in the last Seventh there were painted Deserts , or Wildernesses , in the middest whereof ran many faire Fountains from whence there issued forth a Number of Serpents , which ran up and down here and there . Upon the first of the Leaves was written in great Capitall letters of gold ABRAHAM THE JEW , PRINCE PRIEST LEVIT , ASTROLOGER , AND PHILOSOPHER , TO THE NATION OF THE JEWES , BY THE WRATH OF GOD DISPERSED AMONG THE GAULES SENDETH HEALTH . After this it was filled with great Execrations , and Curses ( with this word Maranatha , which was often repeated there ) against every person that should cast his eyes upon it , if hee were not Sacrificer or Scribe . Hee that sold me this Booke , knew not what it was worth , no more than I , when I bought it . I believe it had been stolne or taken by violence from the miserable Jewes , or found hid in some part of the Ancient place of their Habitation . Within the Booke , in the Second leafe hee comforted his Nation , counselling them to fly Vices , and above all Idolatrie , attending with sweet patience the Comming of the Messiah , who should vanquish all the Kings of the Earth , and should reigne with his people in glorie aeternally . Without doubt this had been some wise , and understanding Man . In the third leafe , and in all the other writings that followed to help his Captive Nation to pay their Tributes to the Roman Emperours , and to doe other things , which I will not speak of , hee taught them in Common words the Transmutation of Mettals ; hee painted the Vessels by the sides and hee informed them of the Colours , and of all the rest , except the first Agent of the which he spake not a word but onely ( as he said ) in the fourth and fifth leaves he had iutirely painted it , and figured it with very great Cunning and Workmanship : for though it was well , and Intelligibly figured and painted yet no man could ever have been able to understand it , without being well skill'd in their Cabala , which goeth by Tradition and without having well studied their Bookes . The Fourth and fifth leafe therefore was without any writing all full of faire Figures inlightned or as it were inlightned , for the work was very Exquisit . First hee painted a young man , with wings at his Ancles having in his hand a Caducean Rod writhen about with two Serpents , wherewith hee strooke upon a Helmet which covered his head ; hee seemed to my small judgement to be Mercurie the Pagan Gad. Against him there came running , and flying with open wings , a great old man , who upon his head had an Houre-glasse fastned , and in his hands a Hooke or Sithe like Death , with the which in terrible and furicus Maner , he would have cut off the feet of Mercurie . On the other side of the fourth Leafe , hee painted a faire Flower on the top of a very high Mountaine , which was sore shaken with the North wind ; it had the Root blew the Flowers white and red , the leaves shining like fine Gold ; And round about it the Dragons and Grisfons of the North made their nests . On the Fifth leafe shere was a faire Rose tree flowred in the middest of a Sweet Garden , climbing up against a hollow Oake , at the foot whereof boyled a fountain of most white water , which ran headlong down into the Depths , notwithstanding it passed first among the hands of infinite people , who digged in the Earth , seeking for it ; but because they were blind , none of them knew it , except here and there One , which considered the weight . On the last side of the fife leafe , was painted a King , with a great Faucheon , who caused to bee kill'd in his presence by some Souldiours a great Multitude of little Infants , whose Mothers wept at the Feet of the mercilesse Souldiours . The Bloud of these Infants was afterwards gathered up by other Souldiours , and put in a great vessell , whereto the Sun and the Moone came to bathe themselves . And thus you see that which was in the first five leaves ; I will not represent unto you that which was writien in good and Intelligible Latin in all the other written leaves , for God would punish mee because I should commit a greater wickednesse than he , who ( as it is sayd ) wished that all the men of thn world had but one head , that hee might cut it off at one Blow . Thus farre Nicholas Flammel . I could now passe from Moses to Christ , from the Old Testament to the New : not that I would interpret there , but request the Sense or the Illuminated . I desire to know what my Saviour means by the Key of Knowledge , which the Lawyers ( as he tells mee and them too ) had taken away . Questionlesse it cannot signifie the Law it self , for that was not taken away being read in the Synagogue every Sabaoth . But to let go this : I am certain , and I could prove it all along from his Birth to his Passion , that the Doctrine of Christ Jesus is not onely agreeable to the Laws of Nature , but is verified and established thereby . When I speak of the Laws of Nature , I mind not her Excessive irregular Appetites and Inclinations , to which shee hath bin subject since her Corruption , for even Galen looked on those obliquities as Diseases , but studied Nature her self , as their Cure . We know by experience that too much of any thing weakens , and destroyes our Nature , but if wee live Temperately , and according to Law , wee are well , because our Course of life accords with Nature . Hence Diet is a prime Rule in Physic , far better indeed than the Pharmacopaea , for those sluttish Recepts doe but oppresse the stomach , being no fit fuell for a Coelestiall fire . Believe it then , these excessive bestiall Appetites proceeded from our Fall , for Nature of her self is no lavish insatiable Glut , but a most nice delicat essence . This appears by those fits , and pangs she is subject to whensoever she is overcharg'd . In common , customarie Excesses there is not any , but knows this Truth by Experience , indeed in spiritual sins , the Body is not immediatly troubled , but the Conscience is terrified , and surely the body cannot be very well , when the soule it self is sick . We see then that Corruption , and sin do not so much agree with us , as they doe disturb us , for in what sense can our Enemies be our friends , or those things that destroy Nature , be agreeable to Nature ? How then shall we judge of the Gospel ? Shall we say that the praeservation of Man is contrarie to Man , and that the Doctrine of Life agrees not with Life it self ? God forbid : The Laws of the Resurrection are founded upon those of the Creation , and those of Regeneration upon those of Generation , for in all these God works upon one , and the same Matter , by one and the same spirit . Now that it is so , I meane that there is a Harmonie between Nature and the Gospel , I will prove out of the Sinic Monument of Kim Cim priest of Judaea . In the yeare of Redemption 1625. there was digg'd up in a Village of China call'd Sanxuen , a square stone , being neer Ten measures of an hand-breadth long , five broad , In the uppermost part of this stone was figur'd a Crosse , and underneath it an Inscription in Sinic Characters , being the Title to the Monument , which I find thus render'd in the Latine . Lapis in Laudem & memoriam aeternam Legis Lucis , & veritatis portatae de Judaea , & in China promulgatae , Erectus . That is : A stone erected to the praise , and aeternal Remembrance of the Law of Light , and Truth , brought out of Judaea , and published in China . After this followed the body of the Monument , being a Relation , how the Gospel of Christ Jesus was brought by one Olo puen out of Judaea , and afterwards by the assistance of God planted in China . This happened in the yeare of our Lord six hundred , and thirtie six . Kim Cim , the Author of this Historie , in the very beginning of it , speaks mysteriously of the Creation ; Then he mentions three hundred sixty five sorts of Sectaries , who succeeded one another , all of them striving who should get most Proselyts . Some of their vaine Opinions he recites , which indeed are very suitable with the Rudiments , and Vagari's of the Heathen Philosophers . Lastly he describes the professors of Christianitie , with their Habit of Life , and the Excellencie of their Law . Difficile ( saith he ) est ei Nomen Congruum reperire , cum ejus effectus sit Illuminare , & omnia Claritate perfundere ; unde Necessarium fuit eam appellare ; Kim ki ao , h. e. Legem claram & magnam . That is : It is a hard matter to find a fit name for their Law , seeing the effect of it is to illuminat , and fill all with Knowledge ; It was necessarie therefore to call it Kim ki ao , that is , the great Law of Light . To be short , Olo puen was admitted to the Court by Tai cum veu huamti King of China , here his Doctrine was thoroughly searched , examin'd , and sifted by the King himself , who having found it most true and solid , caus'd it to be proclam'd thorough his Dominions . Now upon what this Doctrine was founded , and what aestimat the King had both of it , and it's professor , we may easily gather from the words of his Proclamation . First then , where he mentions Olo puen , he calls him Magnae virtutis Hominem , a man of great virtue or power ; it seems he did something more than prate and preach , could confirme his Doctrine , as the Apostles did theirs , not with words only , but with works . Secondly the Proclamation speaking of his Doctrine , runs thus , Cujus intentum docendi nos a Fundamentis examinantes , invenimus Doctrinam ejus admodum excellentem , & sine strepitu exteriori , fundatam principaliter in Creatione Mundi : That is , The Drift of whose teaching we have examin'd from the very Fundamentals , we find his Doctrine very excellent , without any worldly noyse , and principally grounded on the Creation of the world . And againe in the same place , Doctrina ejus non est multorum verborum , nec supersicie tenus suam fundat Veritatem : His Doctrine is but of few words , not full of noyse and notions , neither doth he build his Truth on superficial probabilities . Thus we see , the Incarnation , and Birth of Christ Jesus ( which to the Common Philosopher are fables and Impossibilities , but in the Booke of Nature plaine evident Truths ) were proved , and demonstrated by the Primitive Apostles and Teachers out of the Creation of the world . But instead of such Teachers , we have in These our Dayes two Epidemical Goblins , a Schoole-Man , and a Saint forsooth . The one swells with a Syllogistial pride , the other wears a broad face of Revelation . The first cannot tell me why Grasse is Green : The second with all his Devotion knows not A. BC. yet praetends he to that Infinit Spirit which knows all in all ; and truly of them Both , this last is the worst . Surely the Devill hath been very busie , to put out the Candle , for had all written Truths been extant , this false learning and Hypocrisie could never have praevailed . Kim ●●m mentions seven and Twenty Books which Christ Jesus left on Earth to further the Conversion of the world . It may be we have not one of them : for though the Books of the new Testament are just so many , yet being all written , at least some of them a long Time after Christ , they may not well passe for those Scriptures which this Author attributes to our Saviour , even at the time of his Ascension . What should I speake of Those many Books cited in the old Testament , but no where to be found , which if they were now extant , no doubt but they would prove so many reverend , Invincible patrons of Magic . But Ink and paper will perish , for the hand of Man hath made nothing aeternall : The Truth only is Incorruptible , and when the Letter fails , she shifts that Body , and lives in the spirit . I have not without some labour , now traced this Science from the very Fall of Man to the Day of his Redepmtion ; Along and solitary Pilgrimage , the paths being unfrequented because of the Briars , and scruples of Antiquitie , and in some places overgrown with the Poppie of Oblivion . I will not deny but in the shades and Ivie of this Wildernesse , there are some Birds of Night , Owles and Bats , of a different Feather from our Phoenix ; I meane some Conjurers , whose dark indirect Affection to the Name of Magic , made them invent Traditions more prodigious than their Practices . These I have purposely avoyded lest they should Wormwood my stream , and I seduce the Reader thorough all these Groves and Solitud●s to the Waters of Marah . The next Stage I must move to , is that whence I came out at first with the Israelites , namely AEgypt ; here if Bookes faile me , the stones will cry out ; Magic having been so inthron'd in this place , it seems shee would bee buried here also : So many Monuments did shee hide in this Earth , which have been since digged up ; and serve now to prove that shee was sometimes above Ground . To begin then , I will first speak of the AEgyptian Theologie , that you may see how far they have advanc'd , having no Leader , but the Light of Nature . Trismegistus is so Orthodox and plain in the Mysterie of the Trinitie , the Scripture it self exceeds him not ; but hee being a particular Author , and one perhaps that knew more than those of his order in Generall , I shall at this time dispense with his Authoritie . Their Catholic Doctrine , and wherein I find them all to agree , is This . Emepht , whereby they expresse their Supreme God , and verily they mind the true One , signifies properly an Intelligence , or Spirit converting all things into himself , and himself into all Things . This is very sound Divinitie and Philosophie , if it be rightly understood . Now ( say they ) Emepht produc'd an Egg out of his mouth , which Tradition Kircher expounds imperfectly , and withall Erroneously . In the Production of this Egg was manifested another Deitie , which they call Phtha , and out of some other Natures and Substances inclos'd in the Egg , this Phtha formed all Things . But to deale a little more openly , wee will describe unto you their Hieroglyphic , wherein they have very handsomely , but obscurely discovered most of their Mysteries . First of all then , they draw a Circle , in the Circle a Serpent , not folded , but Diameter-wise , and at length ; her head resembles that of a Hawke , the Tayle is tyed in a Small Knot , and a little below the head her wings are Volant . The Cirele points at Emepht , or God the Father being Infinite , without Beginning , without End . Moreover it comprehends , or Conteines in it self the Second Deitie Phtha , and the Egg , or Chaos , out of which all Things were made . The Hawke in the AEgyptian Symbols signifies Light , and Spirit ; his head annexed here to the Serpent represents Phtha , or the Second Person , who is the first Light , as wee have told you in our Anthroposophia . Hee is said to forme all Things out of the Egg , because in him , as it were in a Glasse , are certain Types or Images , namely the Distinct Conceptions of the Paternall Deitie , according to which by Cooperation of the Spirit , namely the Holy Ghost , the Creatures are formed . The Inferiour part of this Figure signifies the Matter or Chaos , which they call the Egg of Emepht . That you may the better know it , wee will teach you something not Common . The Body of the Serpent tells you it is a fierie Substance , for a Serpent is full of heat and fire , which made the Egyptians esteem him Divine : This appears by his quick motion without feet or finns , much like that of the Pulse , for his impetuous hot spirit shootes him on like a Squib . There is also another Analogie , for the Serpent renewes his youth so strong is his natural heat , and casts off his old skin . Truely the Matter is a very Serpent , for shee renews her self a thousand wayes , and is nèver a perpetuall Tenant to the same Forme . The wings tell you this Subject or Chaos is Volatile , and in the outward Complexion Arrie , and Waterie . But to teach you the most Secret Resemblance of this Hieroglyphic . The Chaos is a certain Creeping Substance , for it moves like a Serpent sine pedibus , and truly Moses calls it not Water , but Serpitura Aquae , The Creeping of Water , or a water that creepes . Lastly , the Knott on the Tayle , Tells you this matter is of a most strong Composition , and that the Elements are fast bound in it , all which the Philophers know to be true by Experience . As for the Assinitie of Inferiors with Superiors , and their private Active Love , which consists in certain Secret Mixtures of Heaven with the Matter , their Opinion stands thus . In the Vital fire of all Things here below . The Sun ( say they ) is King . In their Secret Water the Moon is Queen . In their pure Aire the five lesser Planets rule ; and in their Central , Hypostaticall Earth , the fixed starrs . For these Inferiors according to their Doctrine , are Provinces , or Thrones of those Superiors , where they sit Regent , and Paramont . To speak plainly , Heaven it self was originally extracted from Inferiors , yet not so intirely , but some portion of the Heavenly Natures remained still below , and are the very same in Essence and Substance with the separated starrs and skies . Heaven here below differs not from that above but in her Captivitie , and that above differs not from this below but in her Libertie . The one is imprisoned in the Matter , the other is freed from the grossness and impurities of it , but they are both of one and thēsame Nature , so that they easily unite ; and hence it is that the Superior descends to the Inferior to visit , and comfort her in this sickly inf●ctious Habitation . I could speak much more , but I am in haste , and though I were at leisure , you cannot in Reason expect I should tell you all . I will therefore decline these generall Principles to tell you something that makes for the AEgyptian Practice , and proves them Philosophers adepted . The first Monument I reade of to this purpose , is that of Synesius , a very learned intelligent man . Hee found in the Temple of Memphis {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Bookes of stone , and in those hard leaves these Difficult Instructions . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} That is , One Nature delights in another ; One Nature overcomes another ; One Nature over-rules another . These short lessons . but of no small Consequence . are fathered on the great Hostanes . The S●cond Monument is that admirable , and most Magicall one mentioned by Barachias Abenesi the Arabian . This also was a stone erected neere Memphis , and on it this profound Scripture . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} That is , Heaven Above , Heaven Beneath ; Starres Above , Starres Beneath ; All that is Above , is also Beneath ; Understand this , and bee Happy . Under this were figur'd certain apposit Hieroglyphics , and for a Close to all , this Dedicatorie Subscription ( I find it onely in the Coptic Character , but our Founts wanting that Letter , I must give it you in the Greeke . ) {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Isias the High Priest erected this , to the Resident Gods in AEgypt . And now , though I formerly suspended the Authoritie of Irismegistus , I might like the Italian , produce his weapons Sfodrato ; but I love no Velitations , and Truth is so brave , it needs no Feather . Quod est Superiùs ( sayd Hermes ) est sicut id quod est Inferiùs , & quod est Inferiùs , est sicut id quod est superiùs . This is his Mysterie , and 't is great : The Benefit that attends the Purchase , is no losse : habebis Gloriam totius Mundi , All the Pomp , and Splendor of the World shall bee Thine . To this Language , the Dialect of I sias doth so Echo , these two , like Euphorbus and Pythagoras , might passe for Ono . Coelum sursùm , ( sayd he ) Coelum deorsum ; Astra sursùm , Astra Deorsùm : Omne quod sursùm , omne id deorsum . And then follows a reward for the Intelligent , Haec cape , & faelicitare , understand this , and thou art fortunate , Thou hast made thy self very happy . This is enough to prove that Magic sometimes flourished in Egypt , and no doubt but they received the Truth of it from the Hebrewes , who lived amongst them to the terme of four hundred and thirtie years . This is plain ; for their own Native Learning was meere Sorcerie and Witcheraft , and this appears by the Testimonie of Moses , who tells us their Magicians produc'd their Miracles by Inohantments . And why I beseech you should this Instruction seem impossible ? For Joseph being married to Asenath , daughter of Potipherah Priest of On , some of the AEgyptian Priests , and those likely of his own alliance , might for that very Relation receive a better Doctrine from him . But this is not all 〈…〉 d say of this Nation , and their Secret 〈…〉 ing , if I were dispos'd to bee their Mercurie . There is not any I believe who praetend to Antiquitie or Philosophie , but have seen that famous Monument , which Paul the Third bestow'd on his Cardinal Petrus Bombus , and was ever since called the Bembixe Table . No doubt but the Hieroglyphics therein contained , were they all reduced into Letters , would make a Volume as ample , as Mysterious . But 't is not my Designe to comment on Mcmphis , that were to make Brick , and look out the straw withall , AEgypt having no compleat Table but the World , over which her Monuments are Scatter'd . This place then was the Pitcher to the Fountain , for they received their Mysteries immediatly from the Hebrewes , but their Doctrine , like their Nilus , swelling above its private Chanel , did at last over-run the Universe . Jamblicus the Divine , in that excellent Discourse of his de Mysterus , tells us that Pythagoras and Plato had all their learning ex Columnis Mercurii out of the Pillars , or Hieroglyphicall Monuments of Trisinegistus . But the Ancient orpheus in his Poem de Verbo Sacro . where hee speakes of God , hath these words . Nemo Illū , nisi Chaldao de Sanguine Quiddam Progenitus vidit . None ( saith he ) hath ever seen God , but a certaine Man descended of the Chaldaean Bloud . Now this was Moses , of whom it is written , That he spake with God face to face , as one Man speaks with another . After This he gives us a short Character or Description of the Deitie , not in the Recesse , and Abstract , but in reference to the Incubation of his spirit upon Nature . Lastly he acquaints us with the Originall of his Doctrine , from whence it first came , and verily he derives it from the Well-head . Priscorum nos haec docuerunt Omnia Vates , Quae Binis Tabulis Deus olim tradidit Illis . The Priests ( saith he ) ( or Prophets ) of the Ancient Fathers taught us all These things , which God delivered to them heretofore in two Tables . Thanks be to that God , who made a Heathen speak so plainly . I need not tell you to whom these Tables were delivered , Cavallero De epistola can informe you . I cited this place , that it might appeare , though the Philosophie of Greece came generally out of AEgypt , yet some Graecians have been disciplined by the Jews , and this is proved by no contemptible Testimonies . Aristobulus , who lived in the Dayes of the Machabies , and was himself a Jew , writes to Ptolomie Philometor King of AEgypt , and affirmes that the Pentateuch , or five Books of Moses , were translated into Greek before the Time of Alexander the Great , and that they came to the hands of Pythagoras and Plato . Indeed Numenius the Pythagorean cals Plato , Mosen Atticâ linguâ loquentem , Moses speaking in the Greek Dialect ; by which he minded not a similitude of style , but a Conformitie of principles . There is a storie of Clearchus the Peripatetic in his first de somno , how true I know not , but the Substance of it is this . He brings in his Master Aristotle relating , how he met with a very reverend and learned Jew , with whom he had much Discourse about Things Natural and Divine , but his special Confession is , That he was much rectified by him in his Opinion of the Deitie . This perhaps night be , but certainly it was after he writ the Organon , and his other lame Discourses , that move by the Logical Crutch . Now if you will aske me , what Greek did ever prosesse any Magicall Principles ? To this I answer , that if you bate Aristotle and his Ushers , who are borne like the Insecta , ex putredine , out of their Masters Corruptions ; Greece yeelded not a Philosopher , who was not in some Positions , Magicall . If any man will challenge my Demonstration herein , I doe now promise him my performance . To give you some particular Instances , Hippocrates was altogether Chemicall , and this I could prove out of his owne Mouth , but at this Time his works are not by me . Democritus who lived in the same Age with him , writ his {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} that is , Physicall and Mysticall Things , in plaine English , Naturall Secrets . To this mysticall peece Synesius added the Light of his Comments , and dedicated them to Dioscorus Priest of Serapis . Of this Democritus Seneca reports in his Epistles , That he knew a secret Coction of Pebles , by which be turned them into Emeralds . Theophrastus , a most ancient Greek Author in his Book de lapidibus mentions another mineral work of his own , wherein he had written something of Metals . True indeed , that Discourse of his is lost , but notwithstanding his opinion is upon Record , namely that he referred the Originall of metalls to water . This is confirm'd by his owne words , ( {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ) as I find them cited by Picus in his Book De auro . But that the Art of Transmutation was in Request in . his Dayes , and no late Invention or Imposture , as some think , appears by the Attempts and practice of that Age out of the same Theophrastus ; For he mentions one Callias an Atheman , who indeavouring to make gold , brought his Materials into Cinnabar . It were an endles labour for me to recite all the Particulars , that Greece can affoord in order to my present Designe , I will Therefore close up all in this short Summarie . There is no wisdome in Nature , but what proceeded from God , for he made Nature , he first found out , and afterwards ordained the very wayes , and method how to corrupt , and how to generate . This his own wisdome and Knowledge , he communicated in some Measure to the first Man , from him his Children received it , and they taught it their postcritie ; but the Jewes having the spiritual Birthright , This Mysterie was their Inheritance , and they possest it intirely , being the Annointed Nation , vpon whom God had powred forth his spirit . By Tradition of the Jewes , The AEgyptians came to be instructed , From the AEgyptians these secrets descended to the Graecians , and from the Graecians ( as we all know ) the Romanes received their Learning , and amongst other common Arts , this Magicall mysterious one ; This is confirm'd by some proper , genuine Effects and Monuments thereof , namely that flexible malleable Glasse , produced in the dayes of Tiberius , and the miraculous Olybian Lamp . But these Times wherein I am now , and those thorough which I have past , are like some Tempestuous Day , they have more clouds , than Light . I will therefore enter Christendome , and here I shall find the Art in her Infancie : True indeed , The Cradle is but in some private hands , few know where , and many believe there is no such Thing . The Schoole-men are high in point of Noyse , and condemne all , but what Themselves professe : It is Aristotet's Almodena , they expose his Errors to the sale , and this continnes for a long time . But every Thing ( as the Spaniard saith ) hath its Quando ; Many years are past over , and now the Child begins to lisp , and peeps abroad in the fustian of Arnold , and Lullie . I need not tell you how he hath thrived since , doe but look upon his Traine , for at this Day who praetends not to Magic , and that so magisterially , as if the Regalos of the Art were in his powers ? I know not any Refragans , except some sickly Galenists , whose pale tallow faces speak more Disease , than Physic . These indeed complaine their Lives are too short , Philosophie too taedious , and so fill their Mouths with Ars longa , Vita brevis . This is true ( saith the Spanish Picaro ) for they cure either late , or never , which makes their Art long : but they kill quickly , which makes life short , and so the Riddle is expounded . I have now , Reader , performed my promise , and according to my Posse proved the Antiquitie of Magic . I am not so much a foole as to expect a generall subscription to my endeavours , every man's Placet is not the same with mine ; but Jacta est Alea , I have done this much , and he that will overthrow it , must know in the first place , it is his Task to do more . There is one point , I can justly bind an Adversarie too , That he shall not oppose Man to God , Heathen Romances to Divine Scriptures : He that would foyle me , must use such weapons as I doe , for I have not fed my Readers with straw , neither will I be confuted with stubble . In the next place it is my Designe to speake something of the Art it self , and this I shall doe in rationall termes , a Forme different from the Ancients , for I will not stuffe my Discourse like a Wilderness with Lions and Dragons . To Common Philosophers that fault is very proper , which Quintilian observed in some Orators : Operum fastigia spectantur , latent fundamenta ; The spires of their Babel are in the Clouds , its Fundamentals no where , they talk indeed of fine Things , but tell us not upon what grounds . To avoid these Flights , I shall in this my Olla ( for I care not much what I shall call it ) observe this Composition . First , I shall speake of that One only Thing , which is the Subject of this Art , and the Mother of all Things . Secondly , I will discourse of that most admirable , and more than naturall Medicine , which is generated out of this one Thing . Lastly , though with some disorder . I will discover the means how , and by which this Art works upon the Subject ; but these being the Keyes which lead to the very Estrado of Nature . where she sits in full Solemnitie , and receives the Visits of the Philosophers , I must scatter them in severall parts of the Discourse . This is all , and here thou must not consider how long , or short I shall be , but how full the Discoverie : and truly it shall be such , and so much , that Thou canst not in modestie expect more . Now then you that would be what the Ancient Physicians were , Manus Deorum salutares , not Quacks and Salvos of the Pipkin ; you that would performe what you publickly professe , and make your Callings honest and Conscionable , attend to the Truth without spleen . Remember that Praejudice is no Religion , and by Consequence hath no Reward . If this Art were damnable , you might safely studie it notwithstanding for you have a praecept to prove all Things , but to hold fast that which is Good . It is your Duty not to bee wanting to your selves , and for my part , that I may be wanting to noae , thus I begin . Said the Cabalist , Domus Sanctuarii , quae est hìc inferiùs ; disponitur Secundum Domum Sanctuarii , quae est Superiùs , The Building of the Sanctuarie , which is here below , is framed according to that of the Sanctuarie , which is above . Here wee have two worlds Visible and Invisible , and two universall Natures Visible and Invisible out of which both those Worlds proceeded . The Passive Universall Nature , was made in the Image of the Active Universall one , and the Conformitie of Both Worlds , or Sanctuaries , consist in the Originall Conformitie of their Principles . There are many Platonics , ( and this last Centurie hath afforded them some apish Disciples ) who discourse very boldly of the Similitudes of Inferiors and Superiors , but if wee throughly search their Trash , it is a pack of small Conspiracies ; namely of the Heliotrope and the Sun , Iron and the Load-stone , the Wound and the Weapon . It is excellent sport to hear how they crow being roosted on these pittiful Particulars , as if they knew the Universal Magnet , which binds this great Frame , and moves all the Members of it to a Mutuall Compassion , This is an Humor much like that of Don Quixote , who knew Dulcinea , but never saw her . Those students then , who would be better instructed , must first know . There is an Universall Agent , who when hee was dispos'd to Create , had no other Patterne or Exemplar whereby to frame and mould his Creatures , but himself , but having infinite inward Idea's , or Conceptions in himself as hee conceived so hee created , that is to say , hee created an outward forme answerable to the inward Conception , or figure of his Mind . In the second place they ought to know , there is an Universall Patient , and this Passive Nature was created by the Universall Agent . This generall Patient , is the immediat Catholic Character of God himself in his Unitie , and Trinitie . In plain Termes , it is that Substance which wee commonly call the first Matter . But verily it is to no purpose to know this Notion , Matter , unlesse we know the Thing it self , to which the Notion relates ; wee must see it , handle it , and by experimentall ocular Demonstrations know the very Ce●tral Invisible Essences , and Propriecies of it . But of these things heare the most excellent Capnion , who informes his Jew , and his Epicure of two Catholic Natures Material and Spiritual : Alteram ( saith he ) quae videri oculis , & attingi manu possit , propè ad omne Momentum alterabilem . Detur enim venia ( ut ait Madaurensis ) Novitati Verborum , rerum obscuritatibus inservienti . Haec ipsa cum eadem & una persistere nequeat , nihilominus à tali Virtute animi hospitio suscipitur , pro modo rectiùs quo est , quam quo non est , qualis in veritate res est , id est , mutabilis . Alteram autem substantiarum Naturam incorruptam , immutabilem , constantem , eandemque ac sempèr Existentem . The English of it speaks thus One Nature is such , it may be seen with the eyes , and felt with the hands , and it is subject to Alteration almost in every Moment . You must Pardon ( as Apuleius saith ) this strange Expression , because it makes for the Obscuritie of the Thing . This very Nature , since shee may not continue one , and the same , is notwithstanding apprehended of the mind under her such Qualification , more rightly as shee is , than as shee is not , namely as the Thing it self is in Truth , that is to say , Changeable . The other Nature , or Principle of Substances , is incorruptible , immutable , constant , One and the same for ever , and alwayes existent Thus hee . Now this Changeable Nature whereof he speaks is the first Visible , Tangible Substance that ever God made ; it is white in Appearance , and ' Paracelsus gives you the Reason why : Omnia ( saith he ) in Dei Manu alba sunt , is ea tingit , ut vult : All things when they first proceed from God , are white , but hee colours them afterwards , according to his pleasure . An Example wee have in this very matter , which the Philosophers call sometimes their red Magnesia , sometimes their white , by which Descriptions they have deceived many men ; for in the first praeparation the Chaos is Bloud-red , because the Central Sulphur is stirr'd up , and discovered by the Philosophicall Fire . In the Second it is exceeding white and transparent like the Heavens . It is in Truth somewhat like Common Quicksilver , but of a Coelestiall transcendent brightnesse , for there is nothing upon Earth like it . This fine substance is the Child of the Elements , and it is a most pure , sweet Virgin ; for nothing as yet hath been generated out of her : but if at any time shee breeds , it is by the fire of Nature , for that is her husband . Shee is no Animal , no Vegetable , no Mineral , neither is shee extracted out of Animals , Vegetables , or Minerals , but shee is praeexistent to them all , for shee is the Mother of them . Yet one thing I must say , shee is not much short of Life , for shee is almost Animal . Her Composition is miraculous and different from all other Compounds whatsoever . Gold is not so compact , but every Sophister concludes it is no Simple ; but shee is so much One , that no man believes she is more . Shee yeelds to nothing but Love , for her End is Generation , and that was never yet perform'd by Violence . Hee that knows how to wanton , and toy with her . the same shall receive all her Treasures . First , shee shedds at her Nipples a thick heavy water , but white as any snow ; The Philosophers call it Virgin-milk . Secondly , she gives him Bloud from her very heart ; it is a quick heavenly fire , some impioperly call it their sulphur . Thirdly and lastly shee presents him with a secret Chrystall , of more worth and lustie than the white Rock , and all her Rosials . This is shee , and these are her Favours : Catch her , if you can . To this Character and Discoverie of my owne . I shall adde some more Descriptions , as I find her ●imm'd and drest by her other Lovers . Some few ( but such as knew her very well ) have written that shee is not onely One and Tirce , but withall Foure and Five , and this Truth is Essentiall . The Titles they have bestowed upon her , are divers . They call her their Catholic Magnesia . and the Sperme of the World . out of which all Naturall things are generated . Her Birth ( say they ) is Singular , and not without a miracle ; her Complexion heavenly , and different from her Parents . Her Body also in some sense is Incorruptible , and the Common Elements cannot destroy it , neither will shee mix with them Essentially . In the outward shape , or figure , shee resembles a stone , and yet is no stone , for they call her their white Gum , and Water of their Sea , water of Life most pure , and most blessed water , and yet they minde not water of the Clouds , or Rain-water . nor water of the Wel , nor Dew : but a certain thick permanent , saltish water , a water that is drie , and wetts not the hand , a viscous , slimie water generated out of the saltish fatnesse of the Earth . They call her also their twofold Mercurie , and Azoth begotten by the Influences of two Globes , Coelestiall , and Terrestriall . Moreover , they affirme her to bee of that Nature , that no fire can destroy her , which of all other Descriptions is most true , for shee is fire her self , having in her a portion of the universall fire of Nature , and a secret Coelestiall spirit , which spirit is animated , and quickened by God himself , wherefore also they call her their most blessed stone . Lastly , they say shee is a middle nature between thick and thin , neither altogether Earthy , nor altogether Firie , but a mean aereall substance to bee found every where , and every time of the year . This is enough : but that I may speak something my self in plain Termes , I say shee is a very salt , but extreme soft , and somewhat thin and fluid , not so hard , not so thick as common extracted Salts , for shee is none of them , nor any kind of Salt whatsoever that man can make . Shee is a sperme that Nature her self drawes out of the Elements , without the help of Art : man may find it , where Nature leaves it , it is not of his office to make the sperme , nor to extract it , it is already made , and wants nothing but a Matrix , and heat convenient for Generation . Now should you consider with your selves where Nature leaves the seed , and yet many are so dull , they know not how to work , when they are told what they must doe . Wee see in Animal Generations , the sperme parts not from both the Parents , for it remaines with the Female , where it is perfected . In the great world though all the Elements contribute to the Composure of the sperme , yet the sperme parts not from all the Elements , but remaines with the Earth , or with the Water , though more immediatly with the one , than with the other . Let not your Thoughts feed now on the Phlegmatic , indigested Vomits of Aristotle , look on the green youthfull , and flowrie Bosome of the Earth ; Consider what a vast Universall Receptacle this Element is . The Starrs and Plarets over-look her , and though they may not descend hither themselves , they shed down their golden Locks , like so many Bracolets , and Tokens of their Love . The Sun is perpetually busie , brings his Fire round about her , as if he would sublime something from her bosom , and rob her of some secret , inclosed Jewell . Is there any thing lost since the Creation ? Would'st thou know his very bed , and his pillow ? It is Earth . How many Cities dost thou think have perished by the Sword ? how many by Earth-quakes ? and how many by the Deluge ? Thou doest perhaps desire to know where they are at this present : believe it they have one common Sepulcher , what was once their Mother , is now their Tombe ; All things return to that place from whence they came , and that very place is Earth . If thou hast but leasure , run over the Alphabet of Nature , examine every Letter , I mean every particular Creature , in her Booke . What becomes of her Grasse , her Corne , her Herbs , her Flowers ? True it is , both Man and beast doe use them , but this onely by the way , for they rest not till they come to Earth again . In this Element they had their first , and in this will they have their last station . Think ( if other Vanities will give thee leave , ) on all those Generations that went before thee , and anticipate all those that shall come after thee . Where are those Beauties , the Times past have produced , and what will become of those that shall appear in future Ages ? They will all to the same ' Dust , they have one Common house , and there is no Familie so numerous , as that of the Grave . Doe but look on the Daily sports of Nature , her Clouds and mists , the Scaeue , and Pageantrie of the Aire , Even these Momentary Things retreat to the Closet of the Earth . If the Sun makes her drie , shee can drink as fast , what gets up in Cloudes , comes down in Water , the Earth swallows up ail , and like that Philosophicall Dragon eats her own Tayle . The wise Poets saw this , and in their mysticall language call'd the Earth Saturne , telling us withall , shee did feed on her own Children . Verily there is more Truth in their stately Verse , than in Aristotle's dull Prose , for hee was a blinde beast , and Malice made him so . But to proceed a little further with you , I wish you to concoct what you reade , to dwell a little upon Earth , not to fly up presently , and admire the Meteors of your own Braines . The Earth you know in the Winter time is a dull , dark , dead Thing . a contemptible frozen phlegmatick Lump . But towards the Spring , and Fomentation . of the Sun , what rare Pearles are there in this Dung-hill ? what glorious Colours , and tinctures doth she discover ? a pure eternall green overspreads her , and this attended with innumerable other Beauties ; Roses red and white , golden Lilies , Azure Violets , the Bleeding Hyacinths , with their severall coelestiall odours , and Spices . If you will be advised by me , Learn from whence the Earth hath these invisible Treasures . This Annuall Flora , which appears not without the Complements of the Sun . Behold I will tell you as plainly as I may . There are in the world two Extremes , Matter and Spirit : one of these I can assure you is earth . The Influences of the spirit animate and quicken the matter , and in the Material Extreme the seed of the spirit is to be found . In middle Natures , as Fire , Aire , and Water , this Seed stayes not , for they are but Dispenseros , or Media , which convey it from one extreme to the other , from the Spirit to the Matter , that is to the Earth . But stay my friend , this Intelligence hath somewhat stirr'd you . and now you come on so furiously , as if you would rifle the Cabinet . Give me leave to put you back . I mind not this Common , faeculent , impure Earth , that falls not within my Discourse , but as it makes for your Manuduction . That which I speak of is a Mysterie , it is Coelum Terrae , and Terra Coeli , not this dirt , and dust , but a most Secret , Coelestiall , Invisible Earth . Raymund Lullie in his Compendium of Alchimie , calls the Principles of Art Magic , Spiritus fugitivos in Aere condensatos , in forma Monstrorum Diversorum , & Animalium , etiam Hominum , qui vadunt sicut Nubes , modo hùc , modo illùc , Certain fugitive spirits condensed in the Ayre . in the shape of Divers Monsters . Beasta and Men , which move like Cloudes hither and thither . As for the Sense of our Spaniard , I refer it to his Readers , let them make the most of it . This is true ; As the Ayre , and all the Volatile Substances in it , are restlesse , even so it is with the first Matter . The eye of Man never saw her twice under one and the same shape but as Cloudes driven by the winde are forced to this , and that figure , but cannot possibly retain one constant forme , so is shee persecuted by the fire of Nature ; for this fire , and this water are like two Lovers , they no sooner meet , but presently they play and toy , and this Game will not over till some new Babee is generated . I have oftentimes admired their subtil perpetual Motion , for at all Times , and in all places these two are busie , which occasioned that Notable sentence of Trismegistus , That Action was the Life of God . But most excellent , and Magisterial is that Oracle of Marcus Antoninus , who in his Discourse to himself , speaks indeed things worthy of himself , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} The Nature ( saith he ) of the Universe delights not in any Thing so much , as to alter all Things , and then to make the like again . This is her Tick Tack , shee playes one Game , to begin another . The matter is placed before her like a peece of Wax , and shee shapes it to all formes , and figures . Now shee makes a Bird , now a Beast , now a Flowre , then a Frog and shee is pleas'd with her own Magicall performances , as men are with their own fansies . Hence shee is call'd of Orpheus , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} and {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the Mother that makes many Things , and ordaines strange shapes , or figures . Neither doth shee , as some sinfull Parents doe , who having their pleasure , care not for their Child ; shee loves them still after shee hath made them , hath an eye over them all , and provides even for her Sparrowes . IT is strange to consider that shee workes as well privatly as publicly , not onely in Gardens where Ladyes may smell her perfumes , but in remote Solitudes and Deserts . The Truth is , shee seeks not to please others so much as her self , wherefore many of her works , and those the Choysest , never come to Light . Wee see little Children , who are newly come from under her hand , will be dabling in ' Dirt and Water , and other idle sports affected by none but Themselves . The Reason is , they are not as yet Captivated , which makes them seek their own pleasures ; But when they come to Age , then Love or Profit makes them square their Actions according to other mens Desires . Some Cockney claps his Revenues on his backe , but his Galantrie is spoil'd , if his Mistris doth not observe it . Another fights , but his Victory is lost , if it be not Printed , it is the world must heare of his Valour . Now Nature is a free spirit , that seeks no Applause , shee observes none more than her self , but is pleased with her own Magic , as Philosophers are with their Secret Philosophie . Hence it is that wee find her busie , not onely in the Potts of the Balconies , but in Wildernesses , and ruinous places , where no eyes observe her , but the Starrs and Planets . In a word , wheresoever the fire of nature finds the Virgin Mercurie , there hath he found his Love , and there will they both fall to their Husbandrie , a pleasure not subject to Surfets , for it still Presents new Varieties . It is reported of Marc Antonie , a famous , but unfortunate Romane , how he sent his Agent over the world to Copie all the handsome faces , that amongst so many excellent features , hee might select for himself the most pleasing peece . Truly Nature is much of this straine , for shee hath infinite beauteous patternes in her self , and all these shee would gladly see beyond her self , which shee cannot doe without the matter , for that is her Glasse . This makes her generate perpetually , and imprint her conceptions in the matter , communicating life to it , and figuring it according to her Imagination . By this Practice shee placeth her Fansie , or Idea , beyond her self , or as the Peripatetics say , extra Intellectum , beyond the divine Mind , namely in the Matter ; but the Idea's being innumerable , and withall different , the pleasures of the Agent are maintain'd by their Varietie , or to speak more properly by his own fruitfulnesse , for amongst all the Beauties the world affords , there are not two , that are altogether the same . Much might bee spoken in this place concerning Beautio , what it is , from whence it came , and how it may be defaced , not onely in the outward figure , but in the inward Idea , and lost for ever in both worlds . But these pretty shuttles I am no way acquainted with , I have no Mistris but Nature , wherefore I shall leave the fine Ladies to fine Lads , and speak of my simple AElia Laelia . It was scarce Day , when all alone I saw Hyanthe and her Throne . In fresh , green Damascs she was drest , And o're a Saphir Globe did rest . This slipperie Sphaere when I did see , Fortune , I thought it had been Thee . But when I saw shee did present A Majestie more Permanent , I thought my Cares not lost , if I Should finish my Discoverie . Sleepie shee look'd to my first sight , As if shee had Watch'd all the Night , And underneath , her hand was spread , The White Supporter of her head . But at my Second , studied View , I could perceive a silent Dew Steale down her Cheeks ; lest it should Stayne Those Cheeks where onely Smiles should reigne . The Tears stream'd down for haste , and all In Chaines of liquid Pearle did fall . Faire Sorrows ; and more dear than Joyes , Which are but emptie Ayres and Noyse , Your Drops present a richer Prize , For they are Something like her Eyes . Pretty , white Foole ! why hast thou been Sulli'd with Teares , and not with Sin ? 'T is true : thy Teares , like Polish'd Skies , Are the Bright Rosials of thy Eyes , But such strange Fates doe them attend , As if thy Woes would never end . From Drops to Sighes they turn , and then Those sighes return to Drops agen : But whiles the Silver Torrent seeks Those Flowr's that watch it in thy Cheeks , The White and Red Hyanthe weares , Turn to Rose-water all her Teares . Have you beheld a Flame , that springs From Incense , when sweet , curled , Rings Of smoke attend her last , weak Fires , And Shee all in Perfumes expires ? So dy'd Hyanthe . Here ( said shee ) Let not this Vial part from Thee . It holds my Heart , though now 't is Spill'd , And into Waters all distill'd . 'T is constant still : Trust not false Smiles , Who smiles , and weeps not shee beguiles . Nay trust not Teares : false are the few , Those Teares are Many , that are True . Trust Mee , and take the better Choyce , Who hath my Teares , can want no Joyes . I know some Sophisters of the Heptarchie , I mean those , whose Learning is all Noyse , in which Sense even Py-annets , and Paraquitoes are Philosophicall , will conclude this , all Bayt and Poetrie , that wee are Pleasing not Positive , and cheat even the Readers Discretion . To prevent such impotent Calumnies , and to spend a little more of our secret Light upon the well-disposed Student , I shall in this place produce the Testimonies of some able Philosophers concerning the first Matter it self , as it is naturally found , before any alteration by Art ; and here verily the Reader may discover the Mark , it is most easily done , if he will but eye the Flights of my Verse , or follow the more grave pace of their Prose . The first I shall cite is Arnoldus de Villâ novâ , an absolute perfect Master of the Art , hee describes the Philosophicall Chaos , in these plain termes . Lapis est , & non lapis , Spiritus , Anima , & Corpus ; Quem si dissolvis , dissolvitur , & si coagules , coagulatur , & si volare facis , volat ; Est enim Volat ilis , ulbus ut lacryma oculi : postea efficitur citrinus , salsus , pilis carens : quem nemo suâ linguâ tangere potest . Ecce ipsum jam suâ demonstravi descriptione , non tamen nominavi . Modo volo ipsum nominare , & dico , quod si dixeris eum Aquam esse , verum dicis ; & si dixeris eum Aquam non esse , mentiris . Ne igitur decipiaris pluribus descriptionibus , & operationibus , unum enim quid est , cui nihil alieni infertur . It is ( saith hee ) a stone and no stone Spirit , Soule , and Bodie ; which if thou dissolvest , it will bee dissolved , and if thou doest coagulat it , it will be coagulated , and if thou doest make it fly , it will fly ; for it is Volatil , or flying , and cleare as a teare ; afterwards it is made citrine then saltish , but without shoots . or Chrystals , and no man may touch it with his Tongue . Behold I have described it truly to thee , but I have not named it . Now I will name it , and I say , that if thou sayest it is Water , thou doest say the Truth , and if thou sayest it is not water , thou doest lie . Bee not therefore deceived with manifold Descriptions and Operations , for it is but one Thing , to which nothing Extraneous may be added . Thus Arnoldus ; and he borrowed this from the Turba . Let us now heare his Disciple Raymund Lullie , who speaking very enviously and obscurely of Seven Metallic Principles , describes the Third wherein foure of the seven are included in these words ; Tertium ( saith hee ) est Aqua clara Composita , & illa est res Argento vivo magis propingua , quae quidem reperitur supra Terram currens & fluens . Et istud argentum vivum in omni Corpore Elementato à materia aeris est proprie generatum , & ideo ipsius humidit as est valde ponderosa . That is : The third Principle , is a Cleare Compounded water , and it is the next substance in Complexion to Quick-Silver , it is found running , and flowing upon the Earth . This Quick-silver is generated in every Compound out of the Substance of the Aire , and therefore the moysture of it is extreme heavy . To these I will adde Albertus Magnus , whose Suffrage in this kind of Learning is like the Stylanx to Gold , for hee had thoroughly search'd it , and knew very well what part of it would abide the Test. Mercurius Sapientum ( saith hee ) est Elementum Aqueum frigidum , & humidum , Aqua permanens , spiritus Corporis , vapor unctuosus , Aqua Benedicta , Aqua virtuosa , Aqua Sapientum , Acetum Philosophorum , Aqua Mineralis , Ros coelestis gratiae , Lac Virginis , Mercurius Corporalis , & aliis infinitis Nominibus in Philosophorum libris nominatur , quae quidem Nomina quamvis varia sunt , sempor tamen unam & eandem rem significant , utpote Solum Mercurium sapientum . Ex ipso solo elicitur omnis virtus Artis Alckimiae , & suo modo Tinctura alba & rubea . In plain English thus ; The Mercurie of the Wisemen is a waterie Element , Cold and moyst . This is their Permanent water , the spirit of the Bodie , the anctuous vapour , the Blessed water , the virtuous water , the water of the Wisemen , the Philosophers Vinacre , the Mineral Water the D●w of heavenly Grace the Virgins Milk . the Bodily Mercurie and with other numberlesse names is it named in the Bookes of the Philosophers , which names truly though they are divers notwithstanding alwayes signifie one and the same thing , namely the Mercurie of the Wisemen . Out of this Mercurie alone all the Virtue of the Art is extracted and according to its Nature the Tincture both Red and White . To this agrees R 〈…〉 the Persian ; Sperma Lapidis ( saith hee ) est frigidum & humidum in Manifesto , & in Occulto calidum & siccum . The Sperme , or first matter of the stone is outwardly cold and moyst but inwardly Hot and Drie . All which is confirmed by Rhodian , another Instructor ( it seemes ) of Kanid King of Persia ; his words are these ; Sperma est album & liquidum , postea rubeum . Sperma istud est lapis fugitivus & est Aereum & Volatile , & est frigidum & humidum , & cali●um & siccum . The Sperm ( saith hee ) is white and Liquid , afterwards red . This Sperm is the flying stone , and it is aereal , and volatil , cold and moyst , hot and drie . To these subscribes the Author of that excellent Tract intituled Liber trium Verborum . Hic est Liber ( saith hee ) Trium verborum , Liber Lapidis preciosi , qui est Corpus aereum & volatile , frigidum & humidum , aquosum & adustivum , & in eo est Calidit as & siccitas , frigiditas & humiditas , alia virtus in occulto , alia in Manifesto . This is the Book of Three words , meaning thereby Three Principles , The Book of the pretious stone , which is a Body aereal and volatil cold and moyst , watrie and adustive , and in it is Heat and Drought , Coldnesse and Moysture , one virtue inwardly , the other outwardly . Belus the Philosopher in that famous and most Classic Synod of Arisleus , inverts the order , to conceale the practice , but if rightly understood , he speaks to the purpose . Excelsum ( sayth hee ) est hoc apud Philosophos magnos Lapidem non esse lapidem , apud I diotas vile & Incredibile . Quis enim credet Lapidem Aquam , & Aquam Lapidem fieri , cum nihil sit diver sius ? Attamen revera it a est . Lapis enim est haec ipsaper manens Aqua , & dum Aqua est lapis non est . Amongst all great Philosophers it is Magisterial that our stone is no stone , but amongst Ignorants it is ridiculous and incredible . For who will believe that water can be made a stone , and a stone water , nothing being more different than these two ? And yet in very truth it is so . For this very permanent water is the stone , but whiles it is water , it is no stone . But in this sense the Ancient Hermes abounds , and almost disvocers too much . Scitote Filii Sapientum , quod priscorum Philosophorum aquae est Divisio , quae dividit ipsam in Alia quatuor . Know ( saith hee ) you that are the Children of the wise , the Separation of the ancient Philosophers was performed upon water , which Separation divides the water into other foure Substances . There is extant a very learned Author , who hath written something to this purpose , and that more openly than any , whom we have formerly cited . Sicuti Mundus Originem debet Aquae , cui Spiritus Domini incubabat , rebus tàm Coelestibus , quàm Terrestribus omnibus indè prodeuntibus ; ita Limbus hic emergit ex Aquâ non vnlgari , neque ex Rore Coelesti , aut ex aere Condensato in Cavernis Terrae , vel in Recipiente ipso , non ex Abysso Maris , fontibus , puteis , fluminibusvè hausto , sed ex Aquâ quadam perpessâ , omnibus obviâ , paucissimis cognitâ , Quae in se habet , quaecunque , ad totius operis Complementum sunt necessaria , omni amoto Extrinsico . As the world ( saith hee ) was generated out of that Water , upon which the Spirit of God did move , all things proceeding thence , both Coelestiall and Terrestriall So this Chaos is generated out of a certain Water that is not common , not out of Dew , nor Ayre condensed in the Caverns of the Earth , or Artificially in the Receiver ; not out of water drawn out of the Sea , Fountains , Pitts , or Rivers , but out of a certain tortured water , that hath suffered some Alteration , obvious it is to All , but known to very few . This water hath all in it , that is necessarie to the perfection of the work , without any Extrinsecal Addition . I could produce a Thousand Authors more , but that were tedious ; I shall conclude with one of the Rosie Brothers , whose Testimonie is AEquivalent to the Best of These but his Instruction far more Excellent . His Discourse of the first Matter is somewhat large , and to avoyd prolixitie , I shall forbeare the Latin , but I will give thee his Sense in punctuall plaine English . I am a Goddesse ( saith hee , speaking in the person of Nature ) for Beauty and Extraction famous , born out of our own proper Sea , which compasseth the whole Earth , and is ever restlesse . Out of my Breasts I poure forth Milk and Bloud ; Boyle these two , till they are turned into Silver and Gold . O most excellent Subject ! out of which all things in this world are generated , though at the first sight thou art Poyson , adorn'd with the name of the flying Eagle . Thou art the first Matter , the seed of Divine Benediction , in whose Body there is Heat and Rain , which notwithstanding are hidden from the wicked , because of thy Habit , and virgin vestures which is scatter'd over all the world . Thy Parents are the Sun and Moone , in Thee there is Water and Wine , Gold also and Silver upon Earth , that mortall man may rejoyce . After this manner God sends us his Blessing and Wisdome with Raine , and the Beams of the Sun , to the eternall Glory of his Name . But consider ô Man , what Things God bestows upon thee by this means . Torture the Eagle till shee weeps , and the Lion bee weakened , and bleed to death . The Bloud of this Lion incorporated with the Teares of the Eagle , is the Treasure of the Earth . These Creatures use to devoure and kill one another , but notwithstanding their love is mutuall , and they put on the Proprietie , and Nature of a Salamander , which , if it remains in the fire without any detriment it cures all the Diseases of Men , Beasts and Metals . After that the Ancient Philosophers had perfectly understood this Subject , they diligently sought in this Mysterie for the Center of the Middlemost Tree in the Terrestrial Paradyse , entring in by Five litigious Gates . The first Gate was the Knowledge of the true Matter , and here arose the first , and that a most bitter Conflict . The second was the Praeparation by which this matter was to bee praepared , that they might obtain the Embers of the Eagle , and the Bloud of the Lyon . At this Gate there is a most sharp fight , for it produceth water and bloud , and a Spirituall bright Body . The Third Gate is the Fire , which conduceth to the Maturitie of the Medicine . The Fourth Gate is that of Multiplication and Augmentation in which Proportions and Weights are Necessarie . The fifth and last Gate is Projection . But most glorious , full rich , and high is hee who attains to the fourth Gate , for hee hath got an Universall Medicine for all Diseases . This is that great Character of the Book of Nature , out of which her whole Alphabet doth arise . The fifth gate serves onely for Metals . This Mysterie existing from the Foundation of the World , and the Creation of Adam is of all others the most ancient , a knowledge which God Almighty by his Word breathed into Nature , a miraculous power , the blessed fire of Life , the Transparent Carbuncle , and red Gold of the Wise men , and the Divine Benediction of this life . But this mysterie , because of the Malice and wickednesse of men , is given onely to few , notwithstanding it lives , and moves every day in the sight of the whole world , as it appears by the following parable . I am a poysonous Dragon , present every where , and to bee had for nothing . My water and my fire dissolve and Compound ; out of my body thou shalt draw the Green , and the Red Lyon : but if thou doest not exactly know mee , thou wilt with my Fire destroy thy five Senses . A most pernieious quick poyson comes out of my Nostrils , which hath been the Destruction of many . Separate therefore the Thick from the Thin artificially , unlesse thou dost delight in extreme Povertie . I give thee faculties both Male and Female and the Powers both of Heaven and Earth . The Mysteries of my Art are to bee performed magnanimously , and with great Courage , if thou wouldest have mee overcome the Violence of the Fire , in which Attempt many have lost both their Labour and their Substance . I am the Egg of Nature known onely to the Wise , such as are pious and modest , who make of mee a little world . Ordain'd I was by the All-mighty God for men , but ( though many desire mee ) I am given onely to few that they may relieve the poore with my Treasures , and not set their mindes on Gold that perisheth . I am call'd of the Philosophers Mercurie : my husband is Gold ( Philosophicall . ) I am the old Dragon that is present every where on the face of the Earth ; I am Father and Mother ; Youthfull and Ancient ; weak and yet most strong ; Life and Death ; Visible and Invisible ; Hard and Soft ; Descending to the Earth and Ascending to the Heavens ; most high and most low ; light and heavy ; In mee the Order of Nature is oftentimes inverted , in Colour , Number , Weight and Measure . I have in mee the light of Nature , I am dark and bright , I spring from the Earth , and I come out of Heaven , I am well known , and yet a meer Nothing , all Colours shine in mee , and all Metals by the Beams of the Sun . I am the Carbuncle of the Sun , a most noble clarified Earth by which thou mayest turne Copper , Iron , Tin , and Lead into most pure Gold . Now Gentlemen you may see which way the Philosophers move , they commend their Secret water , and I admire the Teares of Hyanthe . There is something in the Fansie besides Poetrie , for my Mistris is very Philosophicall , and in her Love a pure Platonio . But now I think upon 't , how many Rivals shall I procure by this Discourse ? Every Reader will fall to , and some fine Thing may break her heart with Non-sense . This Love indeed were meer Luck , but for my part I dare trust her , and ●est any man should mistake her for some things formerly named , I will tell you truly what shee is ; She is not any known water whatsoever , but a Secret Spormatic Moysture , or rather the Venus that yeelds that moysture . Therefore doe not you Imagine that shee is any crude , phlegmatic , thin water , or shee is a fatt , thick , heavie , slimie humiditie ; But lest you should think I am grown jealous , and would not trust you with my Mistris , Arnoldus de villanova shall speak for me , hear him . Ampliùs tibi dico , quod nullo modo invenire potuimus , nec similiter invenire potuerunt Philosophi , aliquam rem perseverantem in igne , nisi solam unctuosam Humiditatem . Aqueam humiditatem videmus de facili evapor are , Arida remanet , & ideo separantur , quia non sunt Naturales . Si autem eas humiditates consydereremus , quae difficulter separantur ab his quae sunt Naturales , non invenimus aliquas nisi unctuosas , & viscosas . I tell thee further ( saith hee ) that wee could not possibly find , neither could the Philosophers find before us , any thing that would persist in the fire , but onely the Unctnous Humiditie . A waterie HUmiditie , we see , will easily vapour away , and the Earth remains behind and the parts are therefore separated because their Composition is not natural . But if wee consider those humidities , which are hardly separated from those parts which are naturall to them , wee find not any such but the unctuous , viscous Humidities . It will be expected perhaps by some Flint , and Antimonie-Doctors , who make their Philosophicall Contrition with a Hammer , that I should discover this Thing out-right and not suffer this strange Bird-lime to hold their pride by the Plumes . To these , I say , it is water of Silver , which some have called water of the Moon , but 't is Mercurie of the Sun , and partly of Saturn , for it is extracted from these three metalls , and without them it can never bee made . Now they may unriddle , and tell me what it is , for it is Truth , if they can understand it . To the Ingenuous and modest Reader , I have something else to replie , and I believe it will sufficiently excuse mee . Raimund Lullie , a man who had been in the Center of Nature , and without all Question understood a great part of the Divine Will , gives me a most terrible Charge not to prostitute these Principles . Juro Tibi ( saith hee ) supra animam meam , quod si ea reveles , damnatus es . Nam a Deo omne procedit bonum , & ei soli debetur . Quare servabis , & Secretum tenebis illud , quod ei debetur revelandum , & affirmabis quam per rectam proprietatem subtrahis , quae eius honori debentur . Quiae si revelares brevibus verbis illud quod longinquo tempore formavit , in die magni Judicii condemnareris , tanquam qui perpetrator existens contra Majestatem die laesam , nec tibi remitteretur Casus Laesae Majestatis . Talium enim Revelatio ad Deum , & non ad Alterum spectat . That is ; I swear to thee upon my soule , that thou art damn'd , if thou shouldest reveale these Things . For every good thing proceeds from God and to him onely it is due . Wherefore thou shalt reserve , and keep that Secret , which God onely should reveale , and thou shalt affirme thou doest justly keep back those things , whose Revelation belongs to his honour . For if thou shouldest reveale that in a few words , which God hath been forming a long time , thou shouldest be condemned in the great day of Judgement , as a Traytor to the Majestie of God , neither should thy Treason bee forgiven Thee . For the Revelation of such Things belong to God , and not to Man . So sayd the wise Raymond . Now for my part I have alwayes honoured the Magicians , their Philosophie being both rational , and Majestic , dwelling not upon Notions , but Effects , and those such as confirme both the Wisdome and the power of the Creator . When I was a meer Errant in their Books , and understood them not , I did believe them . Time rewarded my Faith , and payd my Credulitie with Knowledge . In the Interim I suffer'd many bitter Calumnies , and this by some envious Adversaries , who had nothing of a Scholar , but their Gownes , and a little Language for Vent to their Non-sense . But these could not remove mee , with a Spartan patience I concocted my Injuries , and found at last that Nature was Magicall , not Peripateticall . I have no Reason then to distrust them in Spirituall Things , whom I have found so orthodox and faithfull even in Naturall Mysteries . I doe believe Raymund , and in order to that Faith , I provide for my Salvation . I will not discover , that I may not be condemn'd . But if this will not satisfie Thee , who ever thou art let me whisper thee a word in the ear , and afterwards doe thou proclaime it on the housetopps . Doest thou know from whom , and how that Sperme or Se●● which men for want of a better name call the first matter , proceeded ? A certain Illumina●ce and in his daies a member of that Societie , which some painted Buzzards use to laugh at , writes thus ; Deus optimus Maximus ex Nikilo aliquid creavit , illud Aliquid vero fiebat unum aliquod , in Quo Omnia . Creaturae Coelestes & I errestres . God ( sayth hee ) incomparable good and Great , out of nothing created something , but that Something was made one Thing , in which all Things were contained Creatures both Coelesliall and Terrestriall . This first Something was a certain kind of Cloud , or Darknesse , which was condensed into water . and this water is that One Thing in which all Things were contained . But my Question is , what was that Nothing , out of which the first Cloudy Chaos , or Something was made ? Canst thou tell mee ? It may bee thou doest think it is a meere Nothing . It is indeed Nihil quò ad Nos . Nothing that wee perfectly know . It is Nothing as Dionysius saith , Nihil eorum quae sunt , & Nihil eorum quae non sunt . It is nothing that was created , or of those things that are : and nothing of that which thou doest call nothing that is of those Things that are not , in thy empty destructive sense . But by your leave , it is the True Thing , of whom wee can affirme nothing : it is that transcendent Essence , whose Theologie is Negative , and was known to the Primitive Church , but is lost in These our Dayes . This is that Nothing of Cornelius Agrippa , and in this nothing , when hee was tyr'd with humane Things , I mean humane Sciences , hee did at last rest : Nihil Scire , ( sayd hee ) est vita felilcissima , to know Nothing is the happiest Life ; true indeed , for to know this Nothing , is Life Eternall . Learne then to understand that Magicall Axiom , Ex Invisibili factum est Visibile , for all Visibles came out of the Invisible God , for hee is the Well-spring from whence all things flow , and the Creation was a certain stupendious Metaphysicall Birth , or Deliverie . This fine Virginwater , or Chaos , was the second Nature from God himself , and if I may say so , the Child of the Blessed Trinitie . What Doctor then is hee , whose hands are fit to touch that Subject , upon which God himself when he workes , layes his own Spirit , for verely so we reade , The Spirit of God moved upon the face of the water ? And can it bee expected then , that I should prostitute this Mysterie to all hands whatsoever , that I should proclame it , and crie it , as they cry Oysters ? Verily these Considerations , with some other which I will not for all the world put to Papyr have made mee almost displease my dearest friends , to whom notwithstanding I owe a better Satisfaction . Had it been my fortune barely to know this Matter , as most men doe , I had perhaps been lesse carefull of it , but I have been instructed in all the Secret Circumstances thereof , which few upon Earth understand . I speak not for any Ostentation , but I speak a Truth which my Conscience knowes very well . Let me then Reader , request thy Patience , for I shall leave this Discoverie to God , who if it bee his blessed will can call unto Thee , and say : Here it is , and thus I worke it . I had not spoken all this in my own Defence , had I not been assaulted ( as it were ) in this very point , and told to my face I was bound to discover all that I knew , for this Age looks for Dreames and Revelations , as the Traine to their invisible Righteousnesse . I have now sufficiently discours'd of the Matter , and if it be not thy fortune to find it by what is here written , yet thou canst not bee deceived by what I have sayd , for I have purposely a voyded all those Termes , which might make thee mistake any Common Salts , Stones , or Minerals for it . I advise thee withall to beware of all Vegetables , and Animals : avoyd them , and every part of them whatsoever . I speak this because some ignorant , Sluttish Broylers , are of Opinion , that mans Bioud is the True Subject . But Alas ! is mans Bloud in the Bowels of the Earth , that Metals should bee generated out of it ? or was the world , and all that is therein , made of man's Bloud , as of their first Matter ? Surely no such Thing . The first Matter was existent before Man , and all other Creatures whatsoever , for shee is the Mother of them all ; They were made of the first Matter , and not the first Matter of them . Take heed then , Let not any man deceive thee . It is totally impossible to reduce any particular to the first Matter , or to a Sperm , without our Mercurie , and being so reduc'd , it is not Universall , but the Particular Sperm of its own Species , and works not any Effects but what are agreeable to the Nature of that Species , for God hath seal'd it with a particular Idea . Let them alone then who practise upon man's bloud in their Chemicall stoves , and Athanors , or as Sendivow hath it , in Fornaculis mirabilibus ; they will deplore their Error at last , and sit without Sackcloth , in the Ashes of their Compositions . But I have done I will now speak something of Generation , and the wayes of it , that the Process of the Philosophers upon this Matter , may be the better understood . You must know that Nature hath two Extremes , and between them a Middle Substance , which elsewhere wee have call'd the Middle Nature . Example enough wee have in the Creation . The first Extreme was that Cloud or Darkness whereof we have spoken formerly ; some call it the Remote Matter , and the Invisible Chaos , but very improperly , for it was not invisible . This is the Jewish Ensoph outwardly , and it is the same with that Orphic Night ; {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} O Night ! thou black nurse of the golden stars . Out of this Darkness all things that are in this world came as out of their Fountain or Matrix : hence that Position of all famous Poets and Philosophers , Omniaex Nocte Prodiisse . The middle Substance is the Water , into which that Night or Darkness was condensed , and the Creatures fram'd out of the Water make up the other Extreme . But the Magicians when they speak strictly . will not allow of this last Extreme , because Nature doth not stay here , wherefore their Philosophie runs thus ; Man ( say they ) in his natural state , is in the meane Creation , from which hee must recede to one of wo Extremes ; either to Corruption , as commonly all men doe for they die , and moulder away in their graves : or else to a spirituall , glorified Condition , like Enooh and Elijah , who were translated , and this ( say they ) is a true Extreme , for after it there is no Alteration . Now the Magicians reasoning with themselves , why the meane Creation should be subject to Corruption , concluded the Cause and Original of this disease to be in the Chaos it self , for even that was corrupted , and cursed upon the Fall of Man . But examining Things further , they found that Nature in her Generations did onely concoct the Chaos with a gentle heat , shee did not separate the parts , and purifie each of them by it self , but the purities and impurities of the Sperme remained together in all her Productions , and this Domestic enemie prevayling at last , occasion'd the Death of the Compound . Hence they wisely gathered , that to minister Vegetables , Animals , or Minerals for Physic , was a meer madness , for even these also had their own Impurities and Diseases , and required some Medicine to cleanse them . Upon this Adviso , they resolved ( God without all Question being their Guide ) to practise on the Chaos it self , they opened it , purified it , united what they had formerly separated , and fed it with a twofold Fire , Thick , and Thin , till they brought it to the immortal Extreme , and made it a spirituall heavenly Body . This was their Physic , this was their Magic . In this performance they saw the Image of that face , which Zoroaster calls Triadis Vultus ante Essentiam , &c. They perfectly knew the Secundea , which contains all things in her naturally , as God contains all things in himself spiritually . They saw that the Life of all things here below , was a Thick Fire , or fire imprisoned and incorporated in a certaine incombustible Aereall moysture . They found moreover that this fire was originally derived from Heaven , and in this sense Heaven is styl'd in the Oracles , Ignis , Ignis Derivatio , & Ignis Penu . In a word , they saw with their Eyes , that Nature was Male and Female ; Ignis ruber super Dorsum Ignis Candidi , as the Cabalists expresse it : A certain Fire of a most deep red Colour , working on a most white , heavy , salacious Water , which Water also is Fire inwardly , but outwardly very cold . By this practice it was manifested unto them that God himself was Fire according to that of Eximidius in Turba : Omnium rerum Initium esse Naturam quandam , eamque perpetuam , infinitam , omnia foventem , Coquentemque . The Beginning of all things ( sayth he ) is a Certain Nature , and that eternall , and infinite , cherishing and heating all Things . The truth is Life which is nothing else but Light , and heat proceeded originally from God , and did apply to the Chaos , which is elegantly call'd by Zoroaster , Fons fontium , & fontium cunctorum , Matrix continens cuncta . The Fountain of fountains , and of all fountains The Matrix containing all Things . Wee see by Experience that all Individuals live not onely by their own heat , but they are preserved by the outward universal heat , which is the life of the great world . Even so truly the great world it self lives not altogether by that heat which God hath inclosed in the parts thereof , but it is praeserved by the circumfused influent heat of the Deitie ; For above the Heavens God is manifested like an infinite burning world of Light and Fire , so that hee overlooks all that he hath made , and the whole . Fabric stands in his heat and Light , as a man stands here on Earth in the Sun-shine . I say then that the God of Nature employes himself in a perpetuall Coction , and this not onely to generate , but to preserve that which hath been generated : for his spirit and heat coagulat that which is Thin , rarifie that which is too grosse , quicken the dead parts , and cherish the cold . There is indeed one operation of heat , whose method is vitall , and far more mysterious than the rest , they that have use for it , must studie it . I have for my part spoken all that I intend to speak , and though my Book may prove fruitless to many , because not understood , yet some few may be of that Spirit as to comprehend it : Amplae mentis ampla flamma , sayd the great Chaldaean . But because I will not leave thee without some Satisfaction , I advise thee to take the Moone of the firmament , which is a middle nature , and place her so that every part of her may be in two Elements at one and the same time , these Elements also must equally attend her Body , not one further off , not one neerer than the other . In the regulating of these two , there is a twofold Geometrie to be observed , Natural , and A●t●ficial . But I may speak no more . The true Furnace is a little simple shell , thou mayst easily carry it in one of thy hands . The Glasse is one , and no more , but some Philosophers have used two , and so mayst thou . As for the work it self . it is no way troublesome a Lady may reade the Arcadia , and at the same time attend this Philosophie without disturbing her fansie . For my part I think women are fitter for it than men , for in such things they are more neat and patient , being used to a small Chimistrie of Sack-possets , and other finicall sugar-sops . Concerning the Effects of this Medicine , I shall not speak any thing at this time , hee that desires to know them , let him reade the Revelation of Paracelsus , a Discourse altogether incomparable , and in very truth miraculous . And here without any partialitie , I shall give my Judgement of honest Hohenheim . I find in the rest of his workes , and especially where hee falls on the stone , a great many false Processes , but his Doctrine of it in Generall is very sound . The truth is , hee had some Pride to the Justice of his Spleen , and in many places hee hath err'd of purpose , not caring what Bones hee threw before the Schoole-men ; for hee was a Pylot of Guadalcana , and sayl'd sometimes in his Rio de la recriation . But I had almost forgot to tell thee that . which is all in all , and it is the greatest Difficultie in all the Art , namely the fire . It is a close , ayrie , circular , bright fire ; the Philosophers call it their Sun , and the glasse must stand in the shade . It makes not the matter to vapour , no not so much as to sweat , it digests onely with a still , piercing , vitall heat . It is continuall , and therefore at last alters the Chaos , and corrupts it ; The Proportion and Regiment of it is very Scrupulous , but the best rule to know it by , is that of the Synod : facite ne Easianus volet ante Insequentem ; Let not the Bird fly before the Fowler : make it sit whiles you give fire , and then you are sure of your Prey . For a Cloze , I must tell thee , the Philosophers call'd this Fire their Balneum , but it is Balneum Naturae . a Naturall Bath , not an Artificiall one , for it is not any kind of Water , but a certain subtill temperate moysture which compasseth the Glasse , and feeds their Sun , or Fire . In a word without this Bath nothing in the world is generated . Now that thou mayst the better understand what Degree of fire is requisit for the work , consider the Generation of Man , or any other Creature whatsoever . It is not Kitchin fire , nor feaver that works upon the Sperm in the Womb but a most temperate , moyst , natural heat , which proceeds from the very life of the Mother . It is just so here ; Our Matter is a most delicate Substance , and tender like the Animal sperme , for it is almost a living thing , nay in very truth it hath some small portion of life , for Nature doth produce some Animals out of it . For this very reason the least violence destroyes it , and prevents all generation , for if it be over-heated but for some few minutes , the white , and red Sulphurs will never essentially unite , and coagulat . On the Contrary , if it takes cold but for half an hour , the work being once well begun , it will never sort to any good purpose . I speak out of my own Experience , for I have ( as they phrase it ) given my self a Box on the Eare , and that twice or thrice , out of a certain confident Negligence , Expecting that , which I knew well enough , could never bee . Nature moves not by the Theorie of men , but by their practice , and surely Wit and Reason can performe no Miracles , unlesse the hands supplie them . Bee sure then to know this fire in the first place , and accordingly bee sure to make use of it . But for thy better Securitie , I will describe it to thee once more . It is a drie , vaporous humid fire ; it goes round about the Glasse , and is both equall and Continuall . It is restlesse , and some have call'd it the white philosophicall Coale . It is in it self naturall , but the praeparation of it is Artificiall , it is a heat of the Dead wherefore some call it their unnatural , Necromantic fire . It is no part of the Matter , neither is it taken out of it , but it is an external fire , and serves onely to stirr up , and strengthen the inward oppressed fire of the Chaos . But let us hear Nature her self , for thus shee speaks in the Serious Romance of Mehung . Post putrefactionem sit ipsa Generatio , idque per internum incomburibilem Calorem ad Argenti vivi frigiditatem calefaciendam , quod tantum equidem patitur , ut tandem cum sulphure suo uniatur . Omne illud uno in Vase complexum est , I gnis , aer , & Aqua videlicet , quae in Terreno suo vase accipio , eademque uno in Alembico relinquo ; & tum coquo , dissolvo , & sublimo , absque Malleo , forcipe , vel lima , sine Carbonibus , vapore , Igne aut Mariae-Balneo , & Sophistarum Alembicis : Coelestem namque meum ignem habeo , qui Elementalem , prout Materia idoneam decentemque formam habere desyderat , excitat . That is : After Putrefaction succeeds Generation , and that because of the inward incombustible Sulphur , that heats , or thickens the Coldness , and Crudities of the Quicksilver which suffers so much thereby , that at last it is united to the Sulphur , and made one Body therewith . All this namely ( Fire , Ayre , and Water ) is contained in one Vessell ; in their earthly Vessel that is in their grosse Body , or Composition I take them and then I leave them in one Alembic , where I concoct , dissolve , and sublime them without the help of Hammer , Tongs , or File ; without Coales , Smoake , Fire , or Bath , or the Alembics of the Sophisters . For I have my heavenly fire , which excites , or stirs up the Elementall one , according as the matter desires a becomming , agreeable forme . Now Nature every where is one and the same , wherefore shee reades the same lesson to Madathan , who thinking in his Ignorance to make the stone without dissolution , receives from her this Check . An tu nunc Cochleas , vel Cancros cum Test is devorare niteris ? An non priùs à vetussissimo Planetarum Coquo maturari , & praeparari illos oportet ? Doest thou think ( sayes hee ) to eat Oysters shells and all ? ought they not first to bee opened , and prepar'd by the most Ancient Cooke of the Planets ? With these agrees the excellent Flammel , who speaking of the Solar , and Lunar Mercurie , and the Plantation of the one in the other , hath these words . Sumantur itaque , & noctu , interdiuque assiduè supra ignem in Alembico foveantur . Non autem ignis Carbonarius , vel è ligno confectus sed clarus pellucidusque ignis sit , non secus ac Sol ipse , qui nunquam plus justo calidus ardensque sed omni tempore ejusdem caloris esse debet . Take them therefore ( sayth hee ) and cherish them over a fire in thy Alembic : But it must not be a fire of Coales , nor of any wood , but a bright shining fire , like the Sun it self , whose heat must never be excessive but alwayes of one and the same Degree . This is enough , and too much , for the Secret in it self is not great , but the Consequences of it are so , which made the Philosophers hide it . Thus Reader thou hast the outward Agent most fully and faithfully described . It is in Truth a very simple mysterie , and if I should tell it openly , ridiculous . Howsoever by this , and not without it , did the Magicians unlock the Chaos , and certainly it is no newes that an Iron-key should open a Treasurie of Gold . In this Universall Subject they found the Natures of all particulars , and this is signified to us by that Maxim : Qui Proteam non novit , adeat Pana . This Pan is their Chaos , or Mercurie , which expounds Proteus . namely the Particular Creatures , commonly call'd Individualls , For Pan transformes himself into a Proteus , that is , into all varieties of Species , into Animals , Vegetables , and Minerals ; for out of the Universall Nature , or first matter , all these are made , and Pan hath their Propri●ties in himself . Hence it is that Mercurie is call'd the Interpreter , or Expositor of Inferiors and Superiors , under which Notion the Ancient Orpheus invokes him . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Hear me ô Mercurie , thou messenger of Jove , and son of Maia , the Expositor of all Things . Now for the Birth of this Mercurie , and the Place of it , I find but few Philosophers that mention it . Zoroaster points at it , and that very obscurely , where he speaks of his Jynges or the Idea's in these words ; Multae quidem hae scandunt lucidos Mundos , Insilentes : Quarum Summitates sunt Tres. Subjectum est Ipsis Principale pratum . This Pratum , or Meadow of the Idea's , a place well known to the Philosophers , ( Flammel calls it their Garden , and the Mountain of the seven Metals , see his Summarie , where hee describes it most learnedly for hee was instructed by a Jew ) is a certain secret , but Universall Region : one calls it Regio Lucis , the Region of Light , but to the Cabalist it is Nox Corporis , a Terme extremely apposit , and significant . It is in few words the Rendezvous of all Spirits , for in this place the Idea's when they descend from the Bright world to the Dark one , are incorporated . For thy Better Intelligence thou must know that Spirits whiles they move in Heaven , which is the Fire-world , contract no impurities at all , according to that of Stellatus ; Omne quod est supra Lunam , aeternumque bonumque Esse scias , nec triste aliquid Coelestia tangit . All ( sayth hee ) that is above the Moon , is eternall and good , and there is no Corruption of Heavenly Things . On the contrary , when Spirits descend to the Elementall Matrix , and reside in her Kingdom , they are blurr'd with the Original Leprosie of the Matter , for here the Curse raves and rules , but in Heaven it is not Praedominant . To put an end to this point , let us hear the admirable Agrippa state it ; This is hee , between whose lipps the Truth did breathe , and knew no other Oracle . Coelestium vires , dum in se existunt , & à Datore Luminum per sanctas Intelligentias , & Coelos influuntur , quousque ad Lunam pervenerint : earum Influentia bona est , tanquam in primo gradu ; deinde autem quando in Subjecto viliori suscipitur , ipsa etiam vilescit . That is ; The Heavenly powers , or spirituall Essences whiles they are in themselves , or before they are united to the Matter , and are shower'd down from the Father of Lights thorough the holy Intelligences and the Heavens , untill they come to the Moone : Their Influence is good , as in the first degree ; But when it is received in a corrupt Subject , the Influence also is corrupted . Thus He. Now the A stronomers pretend to a strange familiaritie with the starrs , the Natural Philosophers talk as much : and truly an Ignorant man might well think they had been in heaven , and conversed , like Lucians Menippus , with Jove himself . But in good Earnest these Men are no more Eagles than Sancho , their fansies are like his flights in the Blanket , and every way as short of the Skies . Ask them but where the Influences are received , and how ; bid them by faire Experience prove they are present in the Elements , and you have undone them ; if you will trust the foure Corners of a Figure , or the three Legs of a Syllogism , you may ; this is all their Evidence . Well fare the Magicians then , whose Art can demonstrate these Things , and put the very Influences in our hands . Let it be thy studie to know their Region of Light , and to enter into the Treasures thereof , for then thou mayst converse with Spirits , and understand the Nature of invisible Things . Then will appear unto thee the Universal Subject , and the two minerall Spermes , White , and Red , of which I must speak somewhat , before I make an end . In the Pythagoricall Synod , which consisted of Threescore and Ten Philosophers , all Masters of the Art , it is thus written . I gnis Spissum in Aera cadit ; Aeris vero Spissum , & quod ex igne Spisso congregatur , in Aquam incidit ; Aquae quoque Spissum , & quod ex I gnis & Aeris Spisso coadunatur , in Terrâ quiescit . Ita istorum Trium spissuudo in Terrâ guiescit , inque eâ conjuncta sunt . Ipsa ergo Terra omnibus caeteris Elementis spissior est , uti Palam apparet , & videre est . That is , The Thicknesse , or Sperm of the Fire falls into the Ayre ; The Thickness or Spermatic part of the Ayre . and in it the Sperm of the Fire , falls into the Water ; The Thickness or spermatic Substance of the Water , and in it the two Spermes of Fire and Ayre fall into the Earth , and there they rest , and are conjoyned . Therefore the Earth it self is thicker than the other Elements as it openly appears , and to the eye is manifest . Remember now what I have told thee formerly concerning the Earth ; what a generall Hospitall it is , how it receives all things , not onely Beasts and Vegetables , but proud and glorious Man : when Death hath ruin'd him , his courser parts stay here , and know no other Home . This Earth to Earth , is just the Doctrine of the Magi ; Metalls ( say they ) and all things may bee reduc'd into that whereof they were made . They speak the very Truth , it is God's own Principle , and he first taught it Ad. m. Dust thou art , and to Dust shalt thou return . But lest any man should be Deceived by us , I think it just to informe you , there are two reductions ; One is Violent and Destructive , reducing Bodies to their Extremes , and properly it is Death , or the Calcination of the common Chimist . The other is Vital , and Generative , resolving Bodies into their Sperm , or middle Substance out of which Nature made them , for Nature makes not Bodies immediatly of the Elements but of a Sperm , which shee drawes out of the Elements . I shall explain my self to you by Example . An Egg is the Sperm , or middle Substance out of which a Chick is ingendred , and the moysture of it is viscous , and slimie , a water and no water , for such a Sperme ought to bee . Suppose Dr. Coale , I mean some Broyler , had a minde to generat something out of this Egg : Questionlesse he would first distill it , and that with a fire able to roast the Hen that layd it , then would hee calcine the Caput mortuum , and finally produce his Nothing . Here you are to observe that Bodies are nothing els but Sperm coagulated , and he that Destroyes the Body , by consequence destroyes the Sperm . Now to reduce Bodies into Elements of earth and water , as wee have instanc'd in the Egg , is to reduce them into Extremes beyond their Sperm , for Elements are not the Sperm , but the Sperm is a Compound made of the Elements , and containing in it self all that is requisit to the frame of the Body . Wherefore be well advis'd before you distill , and Quarter any particular Bodies , for having once separated their Elements , you may never generat , unless you can make a Sperm of those Elements , but that is impossible for man to doe , it is the Power of God , and Nature . Labour then you that would be accounted wise , to find out our Mercurie , so shall you reduce things to their mean spermaticall Chaos , but avoyd the broyling Destruction . This Doctrine will spare you the vain Task of Distillations , if you will but remember this Truth : That Sp●rmes are not made by Separation but by Composition of Elements , and to bring a Body into Sperm , is not to distill it , but to reduce the whole into one thick water , keeping all the parts thereof in their first naturall union . But that I may return at last to my former Citation of the Synod All those Influences of the Elements being united in one Mass , make our Sperm or our Earth , which is Earth and no Earth . Take it if thou doest know it , and divide the Essences thereof , not by violence , but by naturall putrefaction , such as may occasion a genuine Dissolution of the Compound . Here thou shalt find a miraculous white Water , an Influence of the Moone , which is the Mother of our Chaos ; It rules in two Elements Earth and Water . After this appears the Sperm or influx of the Sun , which is the father of it . It is a quick , Coelestiall fire , incorporated in a thin , oleous , Aereall Moysture . It is incombustible , for it is fire it self , and feeds upon fire , and the longer it stayes in the fire , the more glorious it growes . These are the two mineral Spermes Masculine . and Foeminine : if thou doest place them both on their Chrystalline Basis , thou hast the Philosopher's flying Fire-drake , which at the first sight of the Sun breathes such a poyson , that nothing can stand before him . I know not what to tell thee more , unlesse in the Vogue of some Authors , I should give thee a flegmatic Description of the whole process and that I can dispatch in two words . It is nothing els but a continual Coction the Volatil Essences ascending and descending till at last they are fix'd , according to that excellent Prosopopaeia of the stone . Non ego continuò morior , dum spiritus exit , Nam redit assiduè , quamvis & soepe recedat , Et mihi nunc magna est Animae , nunc nulla fa ( cultas . Plus ego sustinui , quam Corpus debuit unum ; Tres Animas habui , quas omnes intus habebam , Discessere duae , sed Tertia poenè secuta est . I am not dead , although my spirit 's gon , For it returns , and is both off , and on , Now I have life enough , now I have non . I suffer'd more , than one could justly doe ; Three soules I had , and all my own but Two Are fled : the Third had almost left mee too . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} I have written , what I have written - And now give me leave to look about mee . Is there no Powder-Plott , or practice ? What 's become of Aristotel , and Galen ? Where is the Scribe and Pharisee , the Disputers of this world ? If they suffer all this , and believe it too , I shall think the General Conversion is come about , and I may sing , Jam redit & Virgo , redeunt Saturnia Regna . But come what will come , I have once more spoken for the Truth , and shall for Conclusion speak this much Again . I have elsewhere call'd this Subject , Limus coelestis , and the middle Nature : The Philosophers call it the Venerable Nature , but amongst all the Praetenders I have not yet found one , that could tell me why . Hear me then , that whensoever thou doest attempt this work , it may be with reverence , not like some proud , ignorant Doctor but with lesse Confidence & more Care . This Chaos hath in it the foure Elements , which of themselves are contrarie Natures , but the wisdome of God hath so placed them that their very order reconciles them . For Example , Ayre and Earth are Adversaries , for one is hot and moyst , the other cold and drie . Now to reconcile these two , God placed the Water between them , which is a middle Nature , or of a mean Complexion between both Extremes . For she is cold and moyst , and as shee is cold , shee partakes of the Nature of the Earth , which is cold and drie , but as shee is moyst , she partakes in the Nature of the Ayre , which is hot and moyst . Hence it is , that Ayre and Earth which are Contraries in Themselves , agree and imbrace one another in the water , as in a middle Nature which is proportionate to them both , and tempers their Extremities . But verely this Salvo makes not up the Breach , for though the water reconciles two Elements like a friendly Third , yet shee her self fights with a Fourth , namely with the Fire : For the Tire is hot and drie , but the water is cold and moyst , which are clear Contraries . To prevent the Distempers of these two , God placed the Ayre between them , which is a Substance hot and moyst ; and as it is hot , it agrees with the fire , which is hot and drie ; but as it is moyst , it agrees with the water , which is cold and moyst ; so that by mediation of the Ayre , the other two Extremes , namely fire and water are made friends , and reconciled . Thus you see , as I told you at first , that Contrarie Elements are united by that Order and Textare wherein the Wise God hath placed them . You must now give me leave to tell you that this Agreement or friendship is but par●il , a very weak love , cold and ski●tish : for whereas these Principles agree in one qualitie , they differ in two , as your selves may easily compute . Much need therefore have they of a more strong and able Mediator to confirme and preserve their weak Unitie , for upon it depends the very aternitie , and Incorruption of the Creature . This blessed Caement , and Balsam , is the Spirit of the living God , which some ignorant Scriblers have call'd a Quintessence , for this very Spirit is in the Chaos , and to speak plainly , the fire is his Thrrne , for in the Fire he is Sèated , as wee have sufficiently told you elsewhere . This was the Reason , why the Magi call'd the first Matter their Venerable Nature , and their blessed stone , and in good earnest what think you , is it not so ? This blessed Spirit fortifies , and perfects that weak Disposition which the Elements already have to Union and Peace , ( for God works with Nature , not against her , ) and brings them at last to a beauteous specificall Fabric . Now īf you will aske me , where is the Soul , or as the Schoole-men abuse hwer the Form , all this while ? what doth shee doe ? To this I answer , that shee is , as all Instrumentals ought to be , subject and obedient to the will of God , expecting the persection of her Body : for it is God that unites her to the Body , and the body to her . Soule and Body are the work of God , the one as well as the other : the Soul is not the Artificer of her house , for that which can make a Body , can also repayre it , and hinder death ; but the Soule cannot doe this , it is the Power , and Wisdome of God . In a word , to say that the Soule form'd the Body , because shee is in the Body , is to say that the Jowell made the Cabinet , because the Jewell is in the Cabinet , or that the Sun made the world , because the Sun is in the world , and cherisheth every part thereof . Learn therefore to distinguish between Agents and their Instruments , for if you attribute that to the Creature , which belongs to the Creator , you bring your sleves in Danger of hell-fire , for God is a jealous God , and will not give his glorie to Another . I advise my Doctors therefore , both Divines and Physicians , not to bee too rash in their Censures , nor so Magisterial in their Discourse , as I have known some Professors of Physic to be : who would correct and undervalue the rest of their Brethren , when in Truth they Themselves were most shamefully ignorant . It is not ten , or twelve years Experience in Druggs and Sopps can acquaint a man with the Mysteries of God's Creation . Take this , and make a world : Take I know not what , and make a Pill or Clyster , are different Recepts . Wee should therefore consult with our Judgements , before wee venture our Tongues , and never speake , but when wee are sure wee understand . I knew a Gentleman , who meeting with a Philosopher Adept , and receiving so much Courtesie as to be admitted to Discourse , attended his first Instructions passing well . But when this Magician quitted my friends known Roade , and began to touch , and drive round the great Wheele of Nature , presently my Gentleman takes up the Cudgells , and urging all the Authorities , which in his vain judgement made for him , opprest this noble Philosopher with a most clamorous , insipid Ribaldrie . A goodly sight it was , and worthy our Imitation , to see with what an admirable Patience the other received him . But this Errant concluded at last , That Lead or Quick-silver must be the Subject , and that Nature work'd upon one of both . To this the Adeptus replied , Sir , it may bee so at this time , but if hereafter I find Nature in those old Elements , where I have sometimes seen her very Busie , I shall at our next meeting confute your Opinion . This was all hee said , and it was something more than hee did . Their next meeting was referr'd to the Greek Calends , for he could never be seen afterwards , notwithstanding a thousand Sollicitations . Such Talkative babling people as this Gentleman was , who run to every Doctor for his Opinion , and follow like a Spaniell every Bird they spring , are not fit to receive these Secrets , they must be serious , silent men , faithfull to the Art , and most faithfull to their Teachers . Wee should alwayes remember that Dotrine of Zeno : Nature ( said hee ) gave us one Tongue , but two Eares , that wee might heare much , and speak little . Let not any man therefore be ready to vomit forth his own shame and ignorance : Let him first examine his knowledge , and especially his practice , lest upon the Experience of a few violent Knacks , hee presume to judge Nature in her very Sobrieties . To make an end ; If thou doest know the first Matter , know also for certain , thou hast discovered the Sanctuarie of Nature ; There is nothing between thee and her Treasures , but the Doore : that indeed must be opened . Now if thy Desire leads thee on to the Practice , consider well with thy self what manner of man thou art , and what it is that thou would'st do , for it is no small matter . Thou hast resolved with thy self to be a Cooperator with the Spirit of the living God , and to minister to him in his worke of generation . Have a Care therefore that thou doest not hinder his work : for if thy heat exceeds the Naturall Proportion , thou hast stirr'd the wrath of the moyst Natures , and they will stand up against the Central fire , and the Central fire against them , and there will be a terrible Division in the Chaos : but the sweet Spirit of Peace , the true eternal Quintessence will depart from the Elements , leaving both them and Thee to Confusion ; neither will hee apply himself to that Matter , as long as it is in thy violent , destroying hands . Take heed therefore , lest thou turn Partner with the Devill , for it is the Devil's designe from the Beginning of the world , to set Nature at Variance with her self , that he may totally corrupt , and destroy her . Nè tu augeas fatum , doe not thou further his Designes . I make no question but many men will laugh at this , but on my Soule I speak nothing But what I have known by very good Experience , therefore believe mee . For my own part it was ever my desire to bury these Things in silence , or to paint them out in shadowes , but I have spoken thus clearly , and openly , out of the Affection I bear to some , who have deserved much more at my hands . True it is , I intended sometimes to expose a greater work to the world , which I promised in my Anthroposophia , but I have been since acquainted with that World , and I found it base , and unworthie : wherefore I shall keep in my first happy Solitudes , for Noyse is Nothing to mee , I seek not any man's Applause . If it be the will of my God to call me forth , and that it may make for the Honour of his Name , in that respect I may write again , for I feare not the Judgement of Man , but in the interim here shall be and End . FINIS . ANd now my Book , let it not stop thy Flight , That thy just Author , is not Lord , or Knight . I can desine my self : and have the Art Still to present one face , and still one Heart . But for nine years some Great ones cannot see What they have been , nor know they what to bee . What though I have no Rattles to my name , Do'st hold a simple Honestie no Fame ? Or art thou such a stranger to the Times , Thou canst not know my Fortunes frō my Crimes . Goe forth , and fear not : some will gladly bee Thy learned friends , whom I did never see . Nor shouldst thou fear thy welcom : thy small Cannot undo'em , though they pay Excise . ( Price Thy Bulk's not great : it will not much distresse Their emptie Pockets , but their Studies lesse . Th'art no Galeon , as Books of Burthen bee , Which can not ride but in a Librarie . Th'art a fine Thing and little : it may Chance Ladies will buy thee for a new Romance . Oh how I 'le envy Thee ! when thou art spread In the bright Sun-shine of their Eyes , and read With Breath of Amber , Lips of Rose , that lend Perfumes vnto thy Leaves , shal never spend : When from their white hands they shall let thee fall Into their Bosomes , which I may not call Ought of Misfortune , Thou do'st drop to rest In a more pleasing place , ând art more blest . There in some silken , soft Fold thou shalt lye Hid like their Love , or thy own Mysterie . Nor shouldst thou grieve thy Language is not fine , For it is not my Best , though it be Thine . I could have voye'd thee forth in such a Dresse , The Spring had been a Slut to thy Expresse ; Such as might file the rude , unpolish'd Age , And fix the Readers Soule to ev'ry Page : But I have us'd a course , and homely strain , Because it suits with Truth , which should be plain . Last , my dear Book , if any looke on Thee As on Three Suns , or some great Prodigie , And swear to a full point , I do deride All other Sects , to publish my own pride ; Tell such they lie , and since they love not Thee , Bid them goe learn some High-shoe heresie . Nature is not so simple , but shee can Procure a solid Reverence from man ; Nor is my Pen so lightly Plum'd that I Should serve Ambition with her Majestie . 'T is Truth makes me come forth , & having writ This her short Scaene , I would not stifle it : For I have call'd it Childe , and J had rather See 't torn by them , than strangl'd by the Father . Soli Deo Gloria . Amen . Faults escaped in Magia Adamica , Page 70. line 4. for {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} read {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . p. 106. l. 23. for or , r. for . p. 126. l. 26. for doctrine , r. dictrine . Faults escaped in the Man-Mouse . PAge 15. line 2. for fires , read fires . p. 49. l. 24. f. the , r. that . p. 82. l. 23. f. he , r. she . Notes, typically marginal, from the original text Notes for div A64768e-1250 Eccle. 2. 3. Cap. 2. ver. 11. Notes for div A64768e-9900 a That is , We say not onely Science , but the Principle also of Science to be something whereby we understand the Termes . C. Agrip. Porta Lucis . Cap. 3. v. 17. Cap. 5. v. 29. Cap. 8. v. 25. Cap. 7. V. 11 , 12 , 13. Cap. 8. v. 20. Gen. cap. 3. ver. 22. Porphyr . de Sacrif. Coloss. 2. 8. Act. 17. 18 Ecclesiast . 7. 29. Gen. 4. 20. De vanit . Scient. Apolog. advers. Gent. Cap. 24. Exod. 31. Hebr. 4. 15. John 9. Joh. cap. 2 v. 25. Luke cap. 11. ver. 15 & Math. 23. 35. Genel . 20. 7. Genes . 24. 11 12. Gen. 30. 37. Cap. 31. v. 10. Gen. 32. 28. Exod. 1. ver. 6. Cap. 44. ver. 15. Exod. cap. 7. vc . 1. Genes . cap. 3. vers. 5. John 1. 3. Exod. 7. 11. 22. Gen. Cap. 9. ver. 41. Numb. cap. 11. ver. 25. Gen. cap. 1. ver. 20. Cap. 2. ver. 19. De statu Episcop . Luc. cap. 11. ver. 52 Theor. cap. 6. See Jacob Behmen in his most excellent and prosound Discourse of the Three Principles . See Dyonys . Ar. Th. Neg. Gen. c. 1. Anima Magica . Occult . phil. Gen. c. 3. ver. 19. Joh. 19. 22 Anthroposoph . 
A26563	----	Henry Cornelius Agrippa's fourth book of occult philosophy and geomancy magical elements of Peter de Abano : astronomical geomancy : the nature of spirits : and Arbatel of magick / translated into English by Robert Turner ... De occulta philosophia. Book 4. English. Agrippa von Nettesheim, Heinrich Cornelius, 1486?-1535. 1655 Approx. 425 KB of XML-encoded text transcribed from 157 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-10 (EEBO-TCP Phase 1). A26563 Wing A785A ESTC R40727 18830501 ocm 18830501 108393 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A26563) Transcribed from: (Early English Books Online ; image set 108393) Images scanned from microfilm: (Early English books, 1641-1700 ; 1680:3) Henry Cornelius Agrippa's fourth book of occult philosophy and geomancy magical elements of Peter de Abano : astronomical geomancy : the nature of spirits : and Arbatel of magick / translated into English by Robert Turner ... De occulta philosophia. Book 4. English. Agrippa von Nettesheim, Heinrich Cornelius, 1486?-1535. Turner, Robert, fl. 1654-1665. Petrus, de Abano, ca. 1250-ca. 1315. Heptameron, or magical elements of Peter de Abano. [19], 6-265 [i.e. 287], [5] p., [1] ms. leaf : ill. [s.n], London printed : M. DC. LV. [1655] "The 'IV. livre de la philosophie occulte' was first published without name of printer or place, under date 1565, and was not introduced into the collected works of Agrippa von Nettesheim until after his death."--cf IU in NUC pre-1956 imprints. The "Heptameron, or magical elements of Peter de Abano" is a spurious work attributed to Petrus de Abano--cf IU in NUC pre-1956 imprints. Pages marked with ** or *** are inserted between p. 20-21, 40-41, 122-123, 130-131; p. 122, and next two p. marked *** are repeated in numbering and partly in content. Ms. leaf "The conjuration of Wednesday" inserted between p. 122 and 123. Reproduction of original in the Harvard University Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Occultism. Magic. 2004-11 TCP Assigned for keying and markup 2005-01 SPi Global Keyed and coded from ProQuest page images 2005-02 Emma (Leeson) Huber Sampled and proofread 2005-02 Emma (Leeson) Huber Text and markup reviewed and edited 2005-04 pfs Batch review (QC) and XML conversion Henry Cornelius Agrippa's Fourth BOOK OF OCCULT PHILOSOPHY , AND GEOMANCY . Magical Elements of PETER de ABANO . ASTRONOMICAL GEOMANCY . THE NATURE of SPIRITS : And ARBATEL of MAGICK . Translated into English by Robert Turner . Philomathées . LONDON : Printed in the Year . M. DC . LV. The PREFACE . To the unprejudiced Reader . AS the fall of man made himself and all other creatures subject to vanity ; so , by reason thereof , the most noble and excellent arts wherewith the rational soul was endued , are by the rusty canker of time brought into corruption . For Magick itself , which the ancients did so divinely contemplate , is scandalized with bearing the badge of all diabolical sorceries : which art ( saith Mirandula ) Pauci intelligunt , multi reprihendunt , & sicut canes ignotos semper allatrant : Few understand , many reprehend , and as dogs bark at those they know not : so do many condemn and hate the things they understand not . Many men there are , that abhor the very name and word Magus , because of Simon Magus , who being indeed not Magus , but Goes , that is , familiar with evil spirits , usurped that title . But Magick and Witchcraft are far different sciences ; whereof Pliny being ignorant , scoffeth thereat : for Nero ( saith Pliny * ) who had the most excellent Magicians of the East sent him by Tyridates King of Armenia , who held that kingdom by him , found the art after long study and labour altogether ridiculous . Now Witchcraft and Sorcery , are works done meerly by the Devil , which with respect unto some covenant made with man , he acteth by men his instruments , to accomplish his evil ends : of these , the histories of all ages , people and countrys , as also the holy Scriptures , afford us sundry examples . But Magus is a Persian word primitively , whereby is exprest such a one as is altogether conversant in things divine ; and as Plato affirmeth , the art of Magick is the art of worshiping God : & the Persians called their gods Magoús , hence Appollonius saith , that Magus is either o kaká phúsin Theós or therapeutées Theóne , that is , that Magus is a name sometimes of him that is a God by nature , and sometimes of him that is in the service of God : in which latter sense it is taken in Matth. 2.1 , 2. when the wise men came to worship Jesus , and this is the first and highest kind , which is called divine Magick ; and these the Latins did intitle sapienties , or wise men : for the fear and worship of God , is the begining of knowledge . These wise men the Greeks call Philosophers ; and among the Egyptians they were termed Priests : the Hebrews termed them Cabalistos , Prophets , Scribes and Pharisees ; and amongst the Babylonians they where known by the name of Caldeans ; and by the Persians they were called Magicians : and one speaking of Sosthenes , one of the ancient Magicians , useth these words : Et verum Deum merita majestate prosequitur , & angelos ministros Dei sed veri ejus venerationi novit assistere ; idem daemonas prodit terrenos , Vagos , humanetatis inimicos : Sosthenes ascribeth the due Majesty to the true God , and acknowledgeth that his Angels are ministers and messengers which attend the worship of the true God ; he also hath delivered , that there are Devils earthly and wandering , and enemies to mankind . So that the word Magus of itself imports a contemplator of divine and heavenly Sciences ; but under the name of Magick are all unlawful Arts comprehended ; as Necromancy and witchcraft , and such Arts which are effected by combination with the Devil , and whereof he is a party . These Witches and Necromancers are also called Malefici or venefici ; sorcerers or poisoners ; of which name Witches are rightly called , who without the art of Magick do indeed use the help of the devil himself to do mischief ; practicing to mix the powder of dead bodies with other things by the help of the Devil prepared ; and at other times to make pictures of wax , clay ; or otherwise ( as it were sacramentaliter ) to effect those things which the Devil by other means bringeth to pass . Such were , and to this day partly , if not altogether , are the corruptions which hav● made odious the very name of Magick , having chiefly sought , as the manner of all impostures is , to countefeit the highest and most noble part of it . A second kind of Magick is Astrology , which judgeth of the events of things to come , natural and human , by the motions and influences of the stars upon these lower elements , by them observed and understood . Philo Judeus affirmeth , that by this part of Magick or Astrology , together with the motions of the stars and other heavenly bodies , Abraham found out the knowledge of the true God while he lived in Caldea , Qui contemplatione Creaturarum , cognovit Creatorem ( saith Damascen ) who knew the Creator by the contemplation of the creature . Josephus reporteth of Abraham , that he instructed the Egyptians in Arithmetick and Astronomy ; who before Abraham's coming unto them , knew none of these Sciences . Abraham sanctitate & sapientia omnium praestantissimus , primum Caldaeos , deinde Phenices , demum Egyptios Sacerdotes , Astrologia & Divina docuerit . Abraham the holiest and wisest of men , did first teach the Caldeans , then the Phoenicians , lastly the Egyptian Priests , Astrology and Divine knowledge . Without doubt Hermes Trismegistus , that divine Magician and Philosopher , who ( as some say ) lived long before Noah , attained to much Divine knowledge of the Creator through the study of Magick and Astrology ; as his writings , to this day extant among us testify . The third kind of Magick containeth the whole Philosophy of nature ; which bringeth to light the inmost virtues , and extracteth them out of natures hidden bosom to human use : Virtutes in centro centri latentes ; Virtues hidden in the centre of the Centre , according to the Chymists : of this sort were Albertus , Arnaldus de villa nova , Raymond , Bacon , and others , &c. The Magick these men professed are thus defined . Magia est connexio a viro sapiente agentium per naturam cum patientibus , sibi , congruenter respondentibus , ut inde opera prodeant , non sine eorum admiratione qui causam ignorant . Magick is the connexion of natural agents and patients , a●swerable to each other , wrought by a wise man , to the bringing forth of such effects as are wonderful to those that know not their causes . In all these , Zoroaster was well learned , especially in the first and the highest : for in his Oracles he confesseth God to be the first and the highest ; he believeth of the Trinity , which he would not investigate by any natural knowledge : he speaketh of Angels , and of Paradise ; approveth the immortallity of the soul ; teacheth Truth , Faith , Hope , and Love ; discoursing of the abstinence and charity of the Magi. Of this Zoroaster , Eusebius in the Theology of the Phoenicions , using Zoroaster's own words : Haec ad verbum scribit ( saith Eusebius ) Deus primus , incorruptibillium , sempiternus ingenitus , expers partium , sibiipsi simillimus , bonorum omnium auriga , munera non expectans , optimus , prudentissimus , pater juris , sine doctrina justitiam perdoctus , natura perfectus , sapiens , sacrae naturae unicus inventor , &c. Thus saith Zoroaster , word for word : God the first , incorruptable , everlasting , unbegotten , without parts , most like himself , the guide of all good ▪ expecting no reward , the best , the wisest , the father of right , having learned justice without teaching , perfect , wise by nature , the only inventor thereof . So that a Magician is no other but divinorum cultor & interpres , a studious observer and expounder of divine things ; and the art itself is none other than quam Naturalis Philosophiae absoluta consummatio , than the absolute perfection of natural Philosophy . Nevertheless there is a mixture in all things , of good with evil , of falshood with truth , of corruption with purity . The good , the truth , the purity , in every kind , may well be embraced : as in the ancient worshiping of God by Sacrifice , there was no man knowing God among the Elders , that did forbear to worship the God of all power , or condemn that kind of Worship , because the Devil was so adored in the Image of Baal , Dagon , Astaroth , Chemosh , Jupiter , Apollo , and the like . Neither did the abuse of Astrology terrify Abraham , ( if we believe the most ancient and religious Writers ) from observing the motions and natures of the heavenly bodies . Neither can it dehort wise and learned men in these days from attributing those virtues , influences , and inclinations , to the St●rs and other Lights of heaven , which God hath given to those his glorious creatures . I must expect some calumnies and obtrectations against this from the malicious prejudiced man , and the lazy affecters of ●gnorance , of whom this age swarms : but ●he voice and sound of t●e Snake and the Goose is all one . But our stomachs are not now so queazy and tender , after so long time feeding upon solid Divinity ; nor are we so umbragious and startling having been so long enlightened in Gods path , that we should relapse into that childish Age , in which Aristotle's Metaphysicks , in a council in France , was forbid to be read . But I incite the Reader to a charitable opinion hereof , with a Christian Protestation of an innocent purpose therein ; and intreat the Reader to follow this advice of Tabaeus , Qui litigant , sint ambo in conspectu tuo mali & rei . And if there be any scandel in this enterprize of mine , it is taken , not given . And this comfort I have in that Axiome of Trismegistus , Qui pius est , summe philosophatur . And therefore I present it without disguise , and object it to all of candor and indifference : and of readers , of whom there be four sorts , as one observes : Spunges , which attract all without distinguishing ; Hour-glasses , which receive , and pour out as fast ; Bags , which retain only the dregs of Spices , and let the Wine escape : and Sieves , which retain the best only . Some there are of the last sort , and to them I present this Occult Philosophy , knowing that they may reap good thereby . And they who are severe against it , they shall pardon this my opinion , that such their severity proceeds from Self-guiltiness ; and give me leave to apply that of Ennodius , that it is the nature of the Self-wickedness , to think that of others , which they themselves deserve . And it is all the comfort which the guilty have , Not to find any innocent . But that amongst others this may find some acceptation , is the desire of R. TURNER . London , Aug. 1654. To his special friend Mr. R. Turner , on his judicious Translation of Corn. Agrippa . AS one that just out of a trance appears , Amaz'd with stranger sights , whose secret fears Are scarcely past , but doubtful whether he May cr●dit's eyes , remaineth stedfastly Fix'd on those objects ; just like him I stand , Rapt in amazement to behold that can By art come near the Gods , that far excel The Angels that in those bright spheres do dwell . Behold Agrippa mounting the lofty skies , Talking with Gods ; and then anon he pries Int ' earths deep cabinet , as t' Mercury , All kinds o● spirits willing subjects be , And more than this his book supplies : but we Blind mortals , no ways could be led to see That light without a taper : then thou to us , Must be Agripga and an Oedipus . Agrippa once again appears , by thee Pull'd out o' th' ashes of Antiquity . Let squint-ey'd envy pine away , whilst thou Wear'st crowns of Praise on thy deserving brow . I· P. B. Cantabrigiae . To his ingenious friend Mr. Turner , upon his Translation . THrice noble Soul ! renown'd Epitome , Of Learning and Occult Philosophy ; That unknown Geomancy dost impart , With profound secrets of that abstruce Art ! T' expound Natural Magick is thy task ; Not hell born Necromancy to unmask ; Exposing mysteries to public view , That heretofore were known to very few . Thou dost not keep thy knowledge to thy self , ( As base covetous Misers do their pelf ; Whose numerous b●gs of rust-eaten gold , Profits none , till themselves are laid in mold ) But studious of public good dost make All of th' fruits of thy labours to pertake . Therefore if some captious Critick blame Thy writings , surely then his judgment 's lame . Art hath no hater but an empty pate , Which can far better carp , than imitate , Nay Zoilus or Momus will not dare Blame thy translation , without compare Excellent . So that if an hundred tongues Dame nature had bestow'd , and brazen lungs ▪ Yet rightly to ebuccinate thy praises , I should want strength , as well as polite phrases . But if the gods will grant what I do crave , Then Enoch's translation shalt thou have . W. P. S. John's Cambr. To his friend the Author , on his Translation . WHat not a Sibyl or Cassandra left ? Apollo ceas'd ? has sharp-fang'd time bereft Us of the Oracles ? Is Dodan's grove Cut down ? Does ne'er a word proceed from Jove Into the ears of mortals that inherit Tiresias soul , or the great Calcha's spirit ? What is become o' th' Augurs that foretold Nature's intents ? Are the Magi dead that could Tell what was done in every sphere ? Shall we Not know what 's done in the remot'st Country Without great travel ? Can't we below descry The mind o' th' gods above ? All 's done by thee , Agrippa ; all their arts lie couch'd in thee . Th' art that before in divers heads did lie , Is now collect in t ' one Monopoly . But all 's in vain ; we lack'd an Oedipus , Who should interpret's meaning unto us : This thou effect'st with such dexterity , Adding perhaps what the Author ne'er did see ; That we may say , thou dost the art renew : To thee the greater half of th' praise is due . J. B. Cantabrigiae . To the Author , on his Translation of Cornelius Agrippa . PAllas of learning th' art , if Goddess ●am'd ; Which Prototype thy knowledge hath explain'd ; Which nature also striving to combine , Science and Learning in this form of thine , To us not darkly , but doth clearly shew Knowledge of Mysteries as the shrine in you . By thy permission 't is , we have access Into Geomancy ; which yet , unless Thou hadst unmask'd , a mystery 't had lain , A task too hard for mortals to explain . Which since thou hast f●om the Lethaean floods Preserv'd we 'll consecrate the Laurel buds To thee : ( Phoebus dismissed ) thine shall be The Oracle , to which all men shall flee In the time of danger ; thy predictions shall , To whatsoever thou command'st , inthral Our willing hearts ; yea , thou shalt be Sole Prophet , we obedient to thee . J· R. To the Author , on his ingenious Transla●ion of Cornelius Agrippa . WHat is 't I view ? Agrippa made to wear An English habit ? sure 't is something rare . Or are his Roman garments , by thy Wit , Translated to an English garb so fit T' illustrate him ? for that thou hast , we see , Enlightened his obscure Philosophy ; And that which did so intricate remain , Thou hast expos'd to ev'ry vulgar brain . If then thy beams through such dark works shine clear , How splendent will they in thine own appear ; Then go thou on , brave soul , to spread such rays Of Learning through the world , may speak thy praise . And fear no Criticks : for thou , by a spell , Canst force their tongues within their teeth to dwell . Jo. Tabor . of St. John's in Cambrige . To the Author , on his Translation of Cornelius Agrippa . DOth Phoebus cease to answer t' our demands , Or will he not accept at mortals hands A sad bidental ? and is Sibyls cave , Inhabitable ? or may Tiresias have No successor nor rival ? how shall we Then Oedipus to th' world direct ; if he Do incess add to parricide , th' are dumb That could predict what things should surely come : And they are silent that knew when t' apply T' our body-politic purge and phlebotomy . How will bold thieves our treasures rob , who shall Lost goods regain , or by his charms recall The nocent ? Th' art by thee repriev'd : In thee the Magi seem to be reviv'd . Phoebus is not brain-sick , Jove's doves not dead , Th' oracles not ceas'd : Agrippa's bed ( Like the Arabian birds self-builded nest , Which first her urn proves , then her quickning rest ) Hath thee produc'd more than his equal sure , Else had this art as yet remain'd obscure , A miracle to vulgars , well known to none , Scarce read by deepest apprehension . Then I 'll conclude , since thou dost him explain , That the younger brother hath the better brain . John Tomlinson , of St. John's in Cambridge . To his good friend the Author , on his Translation of Occult Philosophy and Geomancy . MOST noble undertakings ! as if art And prudence should a bargain make t' impart Refulgent lustres : you send forth a ray , Which noblest partons never could display , Well may Diana love you and inspire , Your noblest genius with caelestial fire , Whose sparkling fancy with more power can quell , And sooner conquer than a magic spell . The author thought not , ( when he pen'd the book ) To be surmounted with a higher look , Or be o'ertopt b' a more triumphant strein , Which should exalt his then most pleasant vein , But seeing that a later progeny Hath snatch'd his honour from obscurity , Both shall revive , and make spectators know The best deservers of the laurel bow , Nature and art here strive , the victory To get : and though to yield he doth deny , Th' hast got the start : though he triumph in praise , Yet may his Ivy wait upon your bays . M. S. Contabrigiae . Henry Cornelius Agrippa , Of Geomancy . GEOMANCY is an art of divination , whereby the judgment may be rendered by lot , or destiny to every question of every thing whatsoever : but the art hereof consisteth especially in certain points , whereof certain figures are deducted according to the reason or rule of equallity or inequallity , likeness or unlikeness ; which figures are also reduced to the caelestial figures , assuming their natures and properties , according to the course and forms of the signs and planets . Notwithstanding this in the first place we are to consider , that this kind of art can declare or shew forth nothing of verity , unless it shall be radical in some divine virtue ; and this the authors of this science have demonstrated to be too-fold : the one whereof consists in religion and cerimonies ; and therefore they will have the projecting of the points of this art to be made with signs in the earth : wherefore the art is appropriated to this element the earth , even as pyroman●● to the the fire , and hydromancy to the element of water : then whereas they judged the hand of the projector or worker to be most powerfully moved , and directed to the terrestrial spirits ; and therefore they first used certain holy incantations and deprecations , with other rites and observations , provoking and alluring spirits of this nature hereunto . Another power there is that doth direct and rule this lot or fortune , which is in the very soul itself of the projector , when he is carried to this work with some great egress of his own desire , for this art hath a natural obedience to the soul itself , and of necessity hath efficacy and is moved to that which the soul itself desires ; and this way is by far more true and pure : neither matters it where or how those points are projected : therefore this art hath the same radix with the art of Astrological questions : which also can no otherwise be verified , unless with a constant and excessive affection of the Querent himself . Now then that we may proceed to the praxis of this art ; first it is to be known , that all figures upon which this whole art is founded are only sixteen , as in this following table you shall see noted , with their names . Greater Fortune . * * * *   *     *   Lesser Fortune .   *     *   *   * *   * Solis . ☉ Via * * * * Populus * * * * * * * * Lunae . ☽ Acquisit * *   *   *   *   *   Laetitia .   *   * * *   * *   * Jovis . ♃ Puella   *   * *   *     *   Amissio   *   * *   *   *   * Veneris . ♀ Conjunct * *   *     *   *   * Albus * * * *   *   *   * Mercury ☿ Puer .   *     *   *   *   *   Rubeus * *   *   *   * *   * Martis . ♂ Carcer .   *   * * *   * *     Tristitia * * * * *   *   *   Saturn . ♄ ☊ Drag head . * *   *     *     *   ☋ drag tail .   *     *     *   *   *   Now we proceed to declare with what planets these figures are distributed : for hereupon all the propriety and nature of figures , and the judgment of the whole art dependeth : therefore the greater and lesser fortune are ascribed to the Sun ; but the first or greater fortune is when the sun is diurnal , and posited in his dignities ; the other , or lesser fortune , is when the sun is nocturnal , or placed in less dignities . Via , and Populus , ( that is , the way , and people ) are referred to the moon ; the first from her beginning and increasing , the second from her full light and quarter decreasing . Acquisitio , and Laetitia , ( which is gain , profit ; Joy and gladness ) are of Jupiter : but the first hath Jupiter the greater fortune , the second the less , but without detriment . Puella and Amissio are of Venus ; the first fortunate , the other ( as it were ) retrograde , or combust . Conjunctio and Albus are both figures of Mercury , and are both good : but the first the more fortunate . Puer and Rubeus are figures ascribed to Mars ; the first whereof hath Mars benevolent , the second malevolent . Carcer and Tristtitia are both figures of Saturn , and both evil ; but the first of the greater detrement . The Dargons head and Dragons tail do follow their own natures . And these are the infallable comparisons of the figures , and from these we may easily discern the equality of their signs ; therefore the greater and lesser fortunes have the sign of Leo , which is the house of the Sun : Via and Populus have the sign of Cancer , which is the house of the Moon : Acquisitio hath for his sign Pisces ; and Laetitia Sagittary , which are both the houses of Jupiter : Puella hath the sign of Taurus , and Amissio of Libra , which are the houses of Venus : Conjunctio hath for his sign Virgo . and Albus the sign Gemini , the houses of Mercury : Puella and Rubeus have for their sign Scorpio , the house of Mars : Carcer hath the sign Capricorn , and Tristitia Aquary , the houses of Saturn : the Dragons head and tail are thus divided , the head to Capricorn , and the Dragons tail adhereth to Scorpio : and from hence you may easily obtain the Triplicities of these signs , after the manner of the triplicities of the signs of the zodiack : Puer therefore , both fortunes , and Laetitia , do govern the fiery triplicity ; Puella , Conjunctio , Carcer , and the Dragons head , the earthly triplicity : Albus , Amissio , and Tristitia , do make the airy triplicity : and Via , Populus , and Rubeus , with the Dragons tail , and Acquisitio , do rule the watry triplicity ; and this order is taken according to the course or manner of the signs . But if any will constitute these triplicities according to the natures of the planets , and figures themselves , let him observe this rule , that Fortuna major , Rubeus , Puer , and Amissio , do make the fiery triplicity : Fortuna minor , Puella , Laetitia , and Conjunctio , the triplicity of the air : Acquisitio , the Dragons tail , Via , and Populus , do govern the watry triplicity ; and the earthly triplicity is ruled by Carcer , Tristitia , Albus , and the Dragons head . And this way is rather to be observed than the first which we have set forth ; because it is constituted according to the rule and manner of the signs . This order is far more true and rational than that which vulgarly is used , which is described after this manner : of the fiery triplicity are , Cauda , Fortuna minor , Amissio , and Rubeus : of the airy triplicity are , Acquisitio , Laetetia , Puer , and Conjunct●o : of the watry triplicity are , Populus , Via , Albus , Puella : and Caput , Fortuna major , Carcer , and Tristitia , are of the earthly triplicity . They do likewise distribute these figures to the twelve signs of the zodiack , after this manner ; Acquisitio , is given to Aries ; Fortuna both major and minor to Taurus ; Laetitia to the sign Gemini ; Puella and Rubeus to Cancer ; Albus is assigned to Leo , Via to Virgo ; the Dragons head and Conjunctio to Libra ; Puer is submitted to Scorpio ; Tristitia and Amissio are assigned to Sagittary ; the Dragons tail to Capricorn ; Populus to Aquarius and Carcer is assigned to to the sign Pisces . And now we come to speak of the manner of projecting or setting down these figures , which is thus ; that we set down the points according to their course in four lines , from the right hand towards the left , and this in four courses : there will therefore result unto us four figures made in four several lines , according to the even or uneven marking every several line ; which four figures are wont to be called Matres : which do bring forth the rest , filling up and compleating the whole figure of judgment , an example whereof you may see here following . Of these four Matres are also produced four other secondary figures , which they call Filiae , or succedents , which are gathered together after this manner , that is to say , by making the four Matres according to their order , placing them by course one after another ** ; then that which shall result out of every line maketh the figure of Fileae , the order whereof is by descending from the superior points through both m●diums to the lowest : as in this example . Filiae produced . Matres .   *   * *   *     *   * *   * *   *     *   * * *   *     *   * *   *     *     *   * *   *       * *   *     *   * *     * * * *         * * *       * * * *         * * * * * And these figures do make 8 houses of heaven , after this manner , by placing the figures from the left hand towards the right : as the four Matres do make the four first houses , so the four Filiae do make the four following houses , which are the fifth , sixth , seventh , and eighth : and the rest of the houses are found after this manner ; that is to say , out of the first and second is derived the ninth ; out of the third and fourth the tenth ; out of the fifth and sixth the eleventh ; and out of the seventh and eighth the twelfth : by the combination of joining together of two figures according to the rule of the even or uneven number in the remaining points of each figure . After the same manner they are produced out of the last four figures , that is to say , of the ninth , tenth , eleventh , and twelfth , two figures , which they call Coadjutrices or Testes ; out of which two is also one constituted , which is called the index of the whole figure , or thing quesited : as appeareth in this example following . A Theme of Geomancy . Filiae . Matres . And this which we have declared is the common manner observed by Geomancers , which we do not altogether reject , neither extoll ; therefore this is only to be considered in our judgments : now therefore I will give you the true figure of Geomancy , according to the right constitution of Astrological reason , which is thus . As the former Matres do make the four angles of an house , the first maketh the first angle , the second the second angle , the third maketh the third angle , and the fourth the fourth angle ; so the four Filiae arising from the Matres , do constitute the four succedent houses ; the first maketh the second house , the second the eleventh , the third the eighth , and the fourth maketh the first house ; the rest of the houses , which are cadents , are to be calculated according to the rule of their triplicity ; that is to say , by making the ninth out of the fourth and fifth , and the sixth out of the tenth and second , of the seventh and eleventh the thi●d , and of the fourth and eighth the twelfth . And now you have the whole figure of true judgment constituted according to true & e●●icacious reasons , whereby I shall shew how you shall complete it : the figure which shall be in the first house shall give you the sign ascending , which the first figure sheweth ; which being done , you shall attribute their signs to the rest of their houses , according to the order of the signs : then ●n every house you shall note the planets accord●ng to the nature of the figure : then from all these you shall build your jud●ment according to the ●ignification of the planets in the signs and houses wherein they shall be found , and according to ●heir aspects among themselves , and to the place o● the querent and thing quesited ; and you shall judge according to the nature of the signs ascend●●g in their houses , an● according to the nature ●nd properties of the figure● which they have placed in to the several houses and according to commisture of other figures aspecting them : the index of the figure which the Geomancers for the most part have made , how it is found in the former figure . But here we shall give you the secret of the art of finding out the Index in the subsequent figure , which is thus : that you number all the points which are contained in the lines of the projections , and this you shall divide by twelve : and that which remaineth project from the ascendent by the several houses , and upon which house there falleth a final unity , that figure giveth you a competent judgment of the thing quesited ; and this together with the significations of the judgments aforesaid . But if on either part they shall be equal , or ambiguous , then the index alone shall certifie you of the thing quesited . The example of this Figure is here placed . There remains out of the division of the projections 6 points ; wherefore Jupiter in the sixth house sheweth the index . It remaineth now , that we declare , of what thing and to what house a question doth appertain . Then , what every Figure doth shew or signify ●oncerning all questions in every house . First therefore we shall handle the significations of the houses ; which are these . The first house sheweth the person of the querent , as often as a question shall be proposed concerning himself , of his own matters , or any thing appertaining to him . And this house declareth the judgment of the life , form , state , condition , habit , disposition , form and figure , and of the colour of men . The second house containeth the judgment of substance , riches , poverty , gain and loss , good fortune and evil fortune : and of accidents in substance ; as theft , loss or negligence . The third house signifieth brethren , sisters and collaterals in blood : it judgeth of small journeys , and fidelities of men . The fourth house signifies father and grandfathers , patrimony and inheritance , possessions , buildings , fields , treasure , and things hidden : It giveth also the description of those who want any thing by theft , losing , or negligence . The fifth house giveth judgment of legates , messengers , rumours , news ; of honour , and of accidents after death : and of questions that may be propounded concerning women with child , or creatures pregnant . The sixth house giveth judgment of infirmities , and medicines ; of familiars and servants ; of cattle and domestic animals . the seventh house signifieth wedlock , whoredom , and fornication ; rendereth judgment of friends , strifes , and controversies ; rendereth judgment of Judges . The eighth hath signification of death , and of those things which come by death of legates , and hereditaments ; of the dowry or portion of a wife . The ninth house sheweth journeys , faith , and constancy ; dreams , divine sciences , and religion . The tenth house hath signification of honours , and of magisterial offices . The eleventh house signifies friends , and the substance of Princes . The twelfth house signifies en●mi●s , servants , imprisonment , and misfortune , and w●●tsoever evil can happen besides death an● sickness , the judgments whereof are to be required in the sixth house , and in the eighth . It rests now , that we shew you what every figure before spoken of signifieth in these places ; which we shall now unfold . Fortuna major being found in the first house , giveth long life and freeth from the molestation of diseases : it demonstrateth a man to be noble , magnanimous , of good manners , mean of stature , complexion ruddy , hair curling , and his superior members greater than his inferior . In the second house , he signifies manifest riches and manifest gain , good fortune , and the gaining of any thing lost or mislaid ; the taking of a thief , and recovery of things stolen . In the third house , he signifieth brethren and kinsmen ▪ nobles , and persons of good conversation ; journeys to be prosperous and gainful with honour : it demonstrateth men to be faithful , and their friendship to be unfeigned . In the fourth house , he represents a father to be noble , and of good reputation , and known by many people : he enlargeth possessions in cities , increaseth patrimonies , and discovereth hidden treasures . In this place he likewise signifies theft , and recovers every thing lost In the fifth house , he giveth by children , and causeth them to attain to great honours : Embassages he rendereth prosperous ; but they are purchased with pains and prayers : he noteth rumours to be true : he bestoweth public honours , and causeth a man to be very famous after death : foresheweth a woman with child ●o bring forth a man child . In the sixth house , he freeth from diseases : sheweth those that have infirmities shall in a short time recover : signifieth a physician to be faithful and honest , to administer good Physic , of which there ought to be had no suspicion ; household servants and ministers to be faithful : and of animals he chiefly signifies horses . In the seventh house , he giveth a wife rich , honest and of good manners ; loving and pleasant : he overcom●th strifes and contentions . But if the question be concerning them , he signifieth the adversaries to be very potent , and great favourites . In the eighth house , if a question be proposed of the death of any one , it signifies he shall live : the kind of death he sheweth to be good and natural ; an honest burial , and honourable funerals : he foresheweth a wife to have a rich dowry , legacies and inheritances . In the ninth house , he signifieth journeys to be prosperous ; and by land on horseback , rather th●n on foot ; to be long , and not soon accomplished : he sheweth the return of those that are absent ; signifies men to be of good faith , and constant in their intentions ; and religious ; and that never change or alter their faith : Dreams he presageth to be true ; signifieth true and perfect sciences . In the tenth House , he foresheweth great honours , bestoweth public Offices , Majestracy , and Judgments ; and honours in the courts of Princes : signifieth Judges to be just , and not corrupted with gifts ; bringeth a Cause to be easily and soon expedited : sheweth Kings to be potent , fortunate , and victorious : denoteth victory to be certain : signifieth a mother to be noble , and of long life . In the eleventh house , he signifieth true friends , and profitable ; a Prince rich and liberal : maketh a man fortunate , and beloved of his Prince . In the twelfth house , if a question be proposed of the quality of enemies , it demonstrateth them to be potent and noble , and hardly to be resisted ; But if a question shall be concerning any other condition or respect of the enemies , he will deliver from their treacheries . It signifies faithful servants ; reduceth fugitives ; hath signification of animals , as horses , lions , and bulls : freeth from imprisonments ; and eminent dangers he either mitigateth or taketh away . Fortuna minor in the first house , giveth long life , but incumbred with divers molestations and sicknesses : it signifieth a person of short stature , a lean body , having a mold or mark in his forehead or right eye . In the second house , he signifies substance , and that to be consumed with too much prodigality : hideth a thief ; and a thing stolen is scarsely to be recovered , but great labour . In the third house , he causeth dicord amongst brethren and kinsfolk ; threateneth danger to be in a journey , but escapeth it : rendereth men to be of good faith , but of close and hidden minds . In the fourth house , he prejudiceth patrimonies and inheritances ; concealeth treasures ; and things lost cannot be regained , but with great difficulty : he signifieth a father to be honest , but a spender of his estate through prodigality , leaving small portions to his children . Fortuna minor in the fifth house , giveth few children ; a woman with child he signifies shall have a woman-child ; signifies Embassages to be honourable , but little profitable ; raiseth to mean honours ; giveth a good fame after death , but not much divulged ; nor of lasting memory . In the sixth house , he signifies diseases , both sanguine and cholerick ; sheweth the sick person to be in great danger , but shall recover : signifies faithful servants , but slothful and unprofitable : and the same of other animals . In the seventh house , he giveth a wife of a good progeny descended ; but you shall be incumbred with many troubles with her : causeth love to be anxious and unconstant : prolongeth contentions , and maketh ones adversaries to circumvent him with many cavillations ; but in process of time he giveth victory . In the eighth house , he sheweth the kind of death to be good and honest ; but obscure , or in a strange place , or pilgrimage ; discovereth Legacies and possessions ; but to be obtained with suit and difficulty ; denoteth Funerals and buryings to be obscure , the portion of a wife to be hardy gotten , but easily spent . In the ninth house , he maketh journeys to be dangerous ; and a party absent slowly to return : causeth men to be occupied in offices of religion : sheweth sciences to be unaccomplished ; but keepeth constancy in faith and religion . In the tenth house , he signifieth Kings and princes to be potent ; but to gain their power with war and violence : banished men he sheweth shall soon return : it likewise discovereth honours , great Offices and benefits ; but for which you shall continually labour and strive , and wherein you shall have no staple continuance ; A Judge shall not favour you : Suits and contentions he prolongeth : A father and mother he sheweth shall soon die , and always to be affected with many diseases . In the eleventh house , he maketh many friends , but such as are poor and unprofitable , and not able to relieve thy necessities : it ingratiates you with Princes , and giveth great hopes , but small gains ; neither long to continue in any benefice or offices bestowed by a Prince . In the twelfth house , he sheweth enemies to be crafty , subtil , and fraudulent , and studying to circumvent you with many secret factions : signifies one in prison to be long detained , but at length to be delivered : Animals he sheweth to be unfruitful , and servants unprofitable ; and the changes of fortune to be frequent , from good to evil , and from bad to good . Via in the first house , bestoweth a long and prosperous life ; giveth signification of a stranger ; lean of body , and tall of stature ; fair of complexion , having a small beard : a person liberal and pleasant ; but slow , and little addicted to labour . In the second house , he increaseth substance & riches ; recovereth any thing that is stolen or lost , but signifies the thief to be departed without the City . in the third house , he multiplies brethren and kinsfolks ; signifies continual journeys , and prosperous ; men that are publicly known , honest , and of good conversation . Via in the fourth house , signifies the father to be honest ; increaseth the patrimony and Inheritance ; produceth wealthy fields ; sheweth treasure to be in the place inquired after ; recovereth any thing lost . In the fifth house , he increaseth the company of male Children ; sheweth a woman with child to bring forth a male child ; sendeth Embassages to strange and remote parts ; increaseth public honours ; signifieth an honest kind of death , and to be known through many Provinces . Via in the sixth house , preserveth from sickness ; signifies the diseased soon to recover : giveth profitable servants , and animals fruitful and profitable . In the seventh house , he bestoweth a wife fair and pleasant , with whom you shall enjoy perpetual felicity : causeth strifes and controversies most speedily to be determined ; adversaries to be easily overcome , and that shall willingly submit their controversies to the arbitration of good men . In the eighth house , he sheweth the kind of death to proceed from Phlegmatick diseases ; to be honest , and of good report : discovereth great Legacies , and rich inheritances to be obtained by the dead : and if any one hath been reported to be dead , it sheweth him to be alive . Via in the ninth house , causeth long journeys by water , especially by sea , and portendeth very great gains to be acquired thereby ; he denoteth Priesthoods , and profits from Ecclesiastical employments : maketh men of good religion , upright , and constant faith : sheweth dreams to be true , whose signification shall suddenly appear : increaseth Philosophical and Grammatical sciences , and those things which appertain to the instruction and bringing up of children . In the tenth house if Via be found , he maketh Kings and Princes happy and fortunate , and such as shall maintain continual peace with their Allies ; and that they shall require amity and friendship amongst many Princes by their several Embassages : promoteth public honours , offices , and Magistracy amongst the vulgar and common people : or about things pertaining to the water , journeys , or about gathering Taxes and Assessments : sheweth Judges to be just and merciful , and that shall quickly dispatch Causes depending before them : and denotes a mother to of good repute , healthy , and of a long life . In the eleventh house , he raiseth many wealthy friends , and acquireth faithful friends in foreign Provinces and Countries , and that shall willingly relieve him that requires them , with all help and diligence : It ingratiates persons with profit and trust amongst Princes , employing him in such offices , as he shall be incumbred with continual travels . Via in the twelfth house , causeth many enemies , but such as of whom little hurt or danger is to be feared : signifies servants & animals to be profitable : whosoever is in prison , to be escaped , or speedily to be delivered from thence : and preserveth a man from the evil accidents of fortune . Populus being found in the first house , if a Question be propounded concerning that house , sheweth a mean life , of a middle age , but inconstant , with divers sicknesses , and various successes , of fortune : signifies a man of a middle stature , a gross body , well set in his members ; perhaps some mold or mark about his left eye . But if a Question shall be proposed concerning the figure of a man , and to this figure if there be joined any of the figures of Saturn or Rubeus , it sheweth the man to be monstrously deformed ; and that deformity he signifies to proceed from his birth : but if in the fifth house , if he be encompassed with malevolent Aspects , then that monstrousness is to come . In the second house , Populus sheweth a mean substance , and that to be gotten with great difficulty : maketh a man also always sensible of laborious toil : things stolen are never regained : what is lost shall never be wholly recovered : that which is hidden shall not be found . But if the question be of a thief , it declareth him not yet to be fled away , but to lie lurking within the City . In the third house , Populus raiseth few friends , either of brethren or kindred ; foresheweth journeys , but with labour and trouble ; notwithstanding some profit may accrue by them : denotes a man unstable in his faith , and causeth a man often to be deceived by his companions . In the fourth house , it signifies a father to be sickly , and of a laborious life , and his earthly possessions and inheritane to be taken away : sheweth profit to be gained by water : sheweth treasure not to be hid ; or if there be any hidden , that it shall not be found : a patrimony to be preserved with great labour . In the Fifth house , he sheweth no honest messages , but either maketh the messengers to be porters , or public carriers : he devulgeth false rumours , which notwithstanding have the likeness of some truth , and seem to have their original from truth , which is not reported as it is done : it signifies a woman to be barren , and causeth such as are great with child to be abortives : appointeth an inglorious funeral , and an ill report after death . In the sixth house , Populus sheweth cold sicknesses ; and chiefly affecting the lower parts of the body ; a Physician is declared to be careless and negligent in administering physic to the sick , & signifies those that are affected with sickness to be in danger of death , and scarcely to recover at all : it notes the deceitfulness of servants , and detriment of cattle . In the seventh house , it sheweth a wife to be fair and pleasant ; but one that shall be solicited with the love of many wooers : signifies her loves to be feigned and dissembling : maketh weak and impotent adversaries soon to desert prosecuting . In the eight house , it denotes sudden de●th without any long sickness or anguish , and oftentimes sheweth death by the water ; giveth no inheritance , possession or legacies from the dead ; and if any be , they shall be lost by some intervening contentions , or other discord : he signifieth the dowry of a wife to be little or none . Populus in the ninth house , sheweth false dreams , personates a man of rude wit , without any learning or science ; in religion he signifies inferior offices , such as serve to cleanse the Church , or ring the bells ; and he signifies a man little curious or studious in religion , neither one that is troubled with much conscience . In the tenth house , he signifies such Kings and Princes , as for the most part are expulsed out of their rule and dominions , or either suffer continual trouble and detriment about them : he signifies offices and magistracy , which appertain to matters concerning the waters , as about the navy , bridges , fishings , shores , meadows , and things of the like sort : maketh Judges to be variable and slow in expediting causes before them ; declareth a Mother to be sickly , and of a short life . In the eleventh house , he giveth few friends , and may flatterers ; and with Princes giveth neither favour nor fortune . In the twelfth house , he sheweth weak and ignoble enemies ; declareth one in prison not to be delivered ; discovereth dangers in waters , and watry places . Acquisitio found in the first house , giveth a long life and prosperous old age ; signifieth a man of a middle stature , and a great head , a countenance very well to be distinguished or known a long nose , mu●h beard , hair curling , and fair eyes ; free of his meat and drink , but in all things else sp●ring , and not liberal . In the second house , he signifies very great riches , apprehending all the●ves , and causeth whatsoever is lost to be re●overed . In the third house , many brethren and they to be wealthy ; many gainful journeys ; signi●●es a man of good faith . In the fourth is signified a patrimony of much riches , many pos●essions of copious fruits ; he signi●ieth that treasure hid in any place shall be found and sheweth a f●ther to be very rich , but covetous . In the Fi●th house , Acquisitio signifies many children of both sexes , but more males than females ; sheweth a woman to be with child , and that she shall be delivered without danger● and if a question be propounded concerning an● sex , he signi●●es it to be masculine : encreaseth gainful profitable embassages and messages , but extendeth fame not far after death , yet causeth a man to be inherited of his own , and signifieth rumours to be true . In the sixth house , he signifies many and grievous sicknesses , and long to continue ; maketh the sick to be in danger of death and often to die : yet he declareth a Physician to be learned and honest ; giveth many servants and cattle , and gains to be acquired from them . In the seventh house , he signifies a wife to be rich , but either a widow , or a woman of a well grown age ; signifies suits and contentions to be great and durable , and that love and wedlock shall be effected by lot . In the eight house , if a man be inquired after , it sheweth him to be dead , signifieth the kind of death to be short , and sickness to last but a few days ; discovereth very profitable legacies and inheritances , and signifies a wife to have a rich dowry . In the ninth house , he signifieth long and profitable journeys ; sheweth if any one be absent he shall soon return ; causeth gain to be obtained from Religious and Ecclesiastical persons or scholars , and signifies a man of a true and perfect sciencs . In the tenth house , he maketh Princes to enlarge their dominions ; a Judge favourable , but one that must be continually presented with gifts ; causeth office and magistracy to be very gainful ; signifieth a mother rich and happy . In the eleventh house , Acquisitio multiplieth friends , and bringeth profit from them , and increaseth favour with Princes . In the twelfth house , he signifieth a man shall have many powerful or potent enemies ; reduceth and bringeth home servants fled away , and cattle strayed ; and signifies he that is in prison shall not be delivered . Laetitia in the first house signifies long life with prosperity , and much joy and gladness , and causeth a man to out-live and be more victorious than all his brethren ; signifies a man of a tall stature , fair members , a broad forehead , having great and broad teeth ; and that hath a face comely and well coloured . In the second house , it signifieth riches and many gains , but great expence and various mutations of ones state and condition ; theft and any thing lost is recovered and returned ; but if the question be concerning a thief , it declareth him to be fled awa● . In the third house , Laetitia sheweth brethren to be of a good conversation , but of a short life ; journeys pleasant and comfortable ; men of good credit and faith . In the fourth he signifies happy patrimonies and possessions , a father to be noble , and honoured with the dignity of some princely office ; sheweth treasure to be in the place inquired after , but of less worth and value than is suposed , and causeth it to be found . In the Fifth house he giveth obedient children , endued with good manners , and in whom shall be had the greatest joy and comfort of old age ; signifies a woman with child to bring forth a daughter ; sheweth honourable embassages , and declares rumou●s and news to be altogether true , and leave●h ●●od and ample fame after death . In the six●● hou●● i● sh●weth it sheweth the sick shall recover ; denoteth good servants , good and profitable c●ttle and animals . In the seventh house Laetitia giveth a wise fair , beautiful and young ; ov●rcometh strifes and contentions , and rendereth the suc●ess thereof to be love . Laetitia in the eighth house giveth legacies and possessions , and a commendable portion with a wife : if a question be proposed conc●rni●g the condition of any man , it ●ignif●es him to be alive , and declares an honest , quiet , and me●k kind of death . In the n●nth house L●etitia signifies few journeys ; and those ●hat do apply themselves to travel , their journeys ●ith●r are about the mess●ges and 〈◊〉 of 〈◊〉 , or pil●rimages to fulfil holy 〈…〉 of a good religion , of 〈…〉 who ●●sily apprehendeth all 〈…〉 g●nuity . In the te●th 〈…〉 princes to honour 〈…〉 famous by 〈…〉 times ; signifies 〈…〉 offices and 〈…〉 th●ng● which are exer●i●ed 〈…〉 affairs , schools , or the 〈…〉 sheweth a moth●r 〈…〉 shall be married ag●in . 〈…〉 increaseth 〈…〉 friends . And in the twelfth house Laetitia giveth the victory over enemies ; causeth good servants and families , delivereth from imprisonment , and preserveth from future evils . Puella in the first house signifies a person of a short life weak constitution of body , middle stature , little f●t , but fair , effeminate & luxurious , and one who will incur m●ny troubles and dangers in his life time , for the love of women . In the second house , it neither increaseth riches , nor diminisheth poverty ; signifies a thief not to be departed from the city , and a thing stolen to be alien●ted and made away : if a question be of treas●re in a place , it is resolved there is none . In the third house Puella signifi●s more sisters than br●thren , and incre●seth and continueth good fri●ndship and amity amo●gst them ; denoteth journ●ys to be ple●s●nt and joyous , and men of good conv●rsations . In the fourth house Pu●lla signif●●s a very ●mall p●trimony , and a fath●r not 〈…〉 but maketh the Fields fertile with g●od 〈…〉 Fifth house a woman with ch●ld to brin● f●rth ● woman-child ; denotes no 〈…〉 much commerce with wom●n ; and 〈…〉 be obtained from them . Puella in the ●irth house signifies much weakness of the sic● , but cau●eth the sick shortly to rec●ver ; and sheweth a Physician to be both unlearned and uns●ilful , but one who is much esteemed of in the opinion of the vulg●r people ; giveth good servants , handmaids , cattle and animals . In the seventh house Puella giveth a wife fair , beautiful and pleasant , leading a peaceable conversation with her husband , notwithstanding one that shall burn much with lust , and be coveted and lusted after of many men ; denoteth no suits or controversies which shall depend before a Judge , but some jars and wranglin●s with the common people one amongst another , which shall be easily dissolved and ended . In the eighth house , if a question be of one reputed to be dead , Puella declareth him to be alive ; giveth a small portion with a wife , but that which contenteth her husband . In the ninth house Puella signifies very few journeys , sheweth a man of good religion , indifferent skill and knowledge in sciences , unless happily music as well vocal as instrumental . In the tenth house Puella signifies princes not to be very potent , but notwithstanding they shall govern peaceably within their dominions , and shall be beloved of their neighbours and subjects ; it causeth them to be affable , mild and courteous , and that they shall always exercise themselves with continual mirth , plays and huntings ; maket● judges to be good , godly and merciful ; giveth offices about women , or especially from noble women . In the eleventh house Puella ●iveth many friends , and increaseth favour with women . In the twelfth house Puella signifies few enemies , but contention with women ; and delivereth prisoners out of prison through the intercession of friends . Amissio in the first house signifies the sick not to live long , and sheweth a short life ; signifies a man of disproportioned members of his body , and one of a wicked life and conversation , and who is marked with some notorious and remarkable defect in some part of his body , as either lame , or maimed , or the like . Amissio in the second house , consumeth all substance , and maketh one to suffer and under go the burden of miserable poverty ; neither thief nor the thing stolen shall be found ; signifies treasure not to be in the place sought after , and to be sought after with loss and damage . In the third house Amissio signifies death of brethren , or the want of them , and of kindred and friends ; si●nifieth no journeys , and causeth one to be deceived of many . In the fourth house Amissio signifies the utter destruction of ones patrimony ; sheweth the father to be poor , and son to die . Amissio in the Fifth house , sheweth death of children , and afflicts a man with divers sorrows ; signifieth a woman not to be with child , or else to have miscarried ; raising no fame or honours , and disperseth false rumours . In the Sixth house Amissio signifies the sick to be recovered , or that he shall soon recover ; but causeth loss & damage by servants and cattle . In the seventh house Amissio giveth an adulterous wife , contradicting her husband with continual contention ; nevertheless she shall not live long : and it causeth contentions to be end●d . In the eighth house Amissio signifi●s a man to be d●ad ; consumeth the dowry of a wife ; be●t●weth or sende●h no inheritances or legaci●s . In the nin●h house Amissio causeth no journ●y● , but su●h as shall be compassed with great loss ; signifies men to be inconstant in religion and oft●n changing their opinion from one sect to another , and altogether ignorant of learning . In the tenth house Amissio r●nder●th Princes to be most unfortunate , and sheweth that they shall be compelled to end their lives in exile and banishment ; judges to be wicked ; and signifies offices and magistracy to be d●m●geable , and sheweth the death of a mother . In the eleventh house Amissio signifies few friends , and causeth them to be easily lost , and turneth to become enemies ; caus●th a m●n to have no favour with hi● prince , unles● it be hurtful to him . In the twe●●●h house Amissio d●●troyeth all enemies , detaineth long in prison , but preserveth from danger . Conjunctio in the First house maketh a prosperous ●ife , and signifies a man of a middle stature , not lean nor fat , long face , plain hair , a little heard , long Fingers ang thighs , liberal , amiable , and a friend to many people . In the second house Conjunctio doth not signify any riches to be gotten , but preserveth a man secure and free from the calamities of poverty ; detecteth both the thief and the thing stolen , and acquireth hidden treasure . In the third house he giveth various journeys with various success , and signifies good faith and constancy . In the fourth house Conjunctio sheweth a mean patrimony ; causeth a father to be honest , of good report , and of good under●tanding . In the Fifth house he giveth children of subtil ingenuity and wit , sheweth a woman pregn●nt to h●●e a male-child , and raiseth men to honours by ●heir own proper wit and ingenuity , and disperseth their fame and credit far abroad ; and also signifies news and rumours to be true . In the Sixth house Conjunctio signifies sickness to be tedious and of long continuance ; but foresheweth the physician to be learned and well experienced ; and sheweth servants to be faithful and blameless , and animals profitable . In the seventh house he giveth a wife very obedient , conformable , and dutiful to her husband , and one of a good wit and ingenuity , causeth difficult suits and controversies , and crafty , subtil , and mali●ious adversaries . In the eighth house , him of whom a question is propounded , Conjunctio signifies him to be dead , and pretendeth some gain to be acquired by his death ; sheweth a wife shall not be very rich . In the ninth house he giveth a few journeys , but long and tedious , and sheweth one that is absent shall after a long season return . Conjunctio in this house increaseth divers arts , sciences , and mysteries of religion ; and giveth a quick , perspicuous , and efficacious wit. In the tenth house Conjunctio maketh princes liberal , affable and benevolent , and who are much delighted and affected with divers sciences and secret arts , and with men learned therein ; causeth Judges to be just , and such who with a piercing & subtil speculation , do easily discern causes in controversy before them ; enlargeth offices which are concerned about letters , learning , sound doctrines & sciences ; and signi●●es a mother to be honest , of good ingenuity and wise , a●d also one of a prosperous life . In the eleventh house Conjunctio signifies great increase of friends ; and very much procureth the grace and savour of princes , powerful and noble men . In the twelfth house Conjunctio signifies wary and quick-witted enemies ; causeth such as are in prison to remain and continue so very long , and causeth a man to eschew very many dangers in his life . Albus in the First house signifies a life vexed with continual sickness and grievous diseases ; signifies a man of a short stature , broad breast , and gross arms , having curled or crisped hair , one of broad full mouth , a great talker and babler , given much to use vain and unprofitable discourse ; but one that is merry , joyous and jocund , and much pleasing to men . In the second house Albus enlargeth and augmenteth substance gained by sports , plays , vile and base arts and exercises , but such as are pleasing and delightful ; as by plays , pastimes , dancings and lau●hters : he discovereth both the thief , and the theft or thing stolen , and hideth and concealeth treasure . In the third house albus signifies very few brethren , giveth not many but tedious and warisome journeys , and signifies all deceivers . In the fourth house he sheweth very small or no patrimony , and the father to be a man much known ; but declareth him to be a man of some base and inferior office and employment . In the Fifth house albus giveth no children , or if any , that they shall soon die ; declareth a woman to be servile , and causeth such as are with young to miscarry , or else to bring forth monsters ; denoteth all rumours to be false , and raiseth to no honour . In the Sixth house albus causeth very tedious sichnesses and diseases ; discovereth the fraud , deceit , and wickedness of servants ; and signifies diseases and infirmities of cattle to be mortal . and maketh the physician to be suspected of the sick patient . Albus in the seventh house giveth a barren wife , but one that is fair and beautiful ; few suits or controversies , but such as shall be of very long continuance . In the eighth house if a question be propounded of any one , albus shews the party to be dead ; giveth little portion or dowry with a wife , and causeth that to be much strived and contended for . In the ninth house albus denoteth some journeys to be accomplished , but with mean profit ; hindereth him that is absent , and signifies he shall not return ; and declareth a man to be superstitious in religion , and given to false & deceitful sciences . In the tenth house albus causeth princes and judges to be malevolent ; sheweth vile and base offices and magistracies ; signifies a mother to be a whore , or one much suspected for adultery . In the eleventh house albus maketh dissembling and false f●iends ; causeth love and favour to be incons●●●t . Albus in the twelfth house denoteth vile , impotent and rustical enemies ; sheweth such as are in prison shall not escape , and signi●●es a great many and various troubles and discommodities of ones life . Puer in the First house giveth an indifferent long life , but laborious ; raiseth men to great fame through military dignity , signifies a person of a strong body , ruddy complexion , fair countenance , and black hair . In the second house puer increaseth substance , obtained by other mens goods , by plunderings , rapines , confiscations , military laws , and such like ; he concealeth both the thief and thing stolen , but discovereth no treasure . In the third house puer raiseth a man to honour above his brethren , and to be feared of them ; signifies journeys to be dangerous , and denoteth persons of good credit . In the fourth house puer signifies dubious inheritances and possessions , signifies a father to attain to his substance and estate through violence , In the Fifth house puer sheweth good children , and such as shall obtain to honours and dignities ; he signifies a woman to have a male-child , and sheweth honours to be acquired through military discipline , and great and full fame . In the Sixth house puer causeth violent diseases and infirmities , as wounds , falls , contusions , bruises , but easily delivering the Sick , and sheweth the physician & Surgeon to be good ; denoteth servants and animals to be good , strong and profitable . In the seventh house puer causeth a wise to be a virago , of a stout spirit , of good fidelity , and one that loveth to bear the rule and government of a house ; maketh cruel strifs and contentions , and such adversaries , as shall scarcely be restrained by Justice . Puer in the eighth house sheweth him that is supposed to be dead to live , signifieth the kind of death not to be p●inful or laborious , but to proceed from some hot humour , or by iron , or by the sword , or some other cause of the like kind ; sheweth a man to have no legacies or other inheritance . In the ninth house puer sheweth journeys not to be undergone without peril and danger of life , yet nevertheless declareth them to be accomplished prosperously and safely ; sheweth persons of little reli●ion ▪ and using little conscience ; notwithstanding giveth the knowledge of natural philosophy and physic , and many other liberal and excellent arts . Puer in the tenth house signifies princes to be powerful , glorious , and famous in warlike atchievments ; but they shall be unconstant and changeable , by reason of the mutable and various success of victory . Puer in this house causeth judges to be cruel and unmerciful ; increaseth offices in warlike affairs ; signifies magistracy to be exercised by Fire and sword ; hurteth a mother , and endangereth her life . In the eleventh house puer sheweth noble friends , and noble men , and such as shall much frequent the courts of princes , and follow after warfare ; and causeth many to adhere to cruel men : nevertheless he causeth much esteem with princes ; but their favour is to be suspected . puer in the twelfth house causeth enemies to be cruel and pernicious ; those that are in prison shall escape and maketh them to eschew many dangers . Rubeus in the First house , signifies a short life , and an evil end ; signifies a man to be filthy , unprofitable , and of an evil , cruel and malicious countenance , having some remarkable and notable sign or scar in some part of his body . In the second house Rubeus signifies poverty , and maketh thieves and robbers , and such persons , as shall acquire and seek after their maintenance and livelihoods by using false , wicked , and evil and unlawful arts ; preserveth thieves , and concealeth theft ; and signifies no treasure to be hid nor found . In the third house Rubeus renders brethren and kinsmen to be full of hatred , and odious one to another , and sheweth them to be of evil manners and ill dispositon ; causeth journeys to be very dangerous , and foresheweth false faith and treachery . In the fourth house he destroyeth and consumeth partimonies , and disperseth and wasteth inheritances , causeth them to come to nothing ; destroyeth the fruits of the Field by tempestuous seasons , and malignancy of the earth ; and bringeth the father to a sudden death . Rubeus in the Fifth house giveth many children ; but either they shall be wicked and disobedient , or else shall afflict their Parents with grief , disgrace and infamy . In the Sixth house Rubeus causeth mortal wounds , Sicknesses and diseases ; him that is sick shall die ; the physician shall err , serv●nts shall be false and treacherous , cattle and beasts shall procure hurt and danger . In the seventh house Rubeus signifies a wife to be infamous , publicly adulterate , and contentious ; deceitful and treacherous adversaries , who shall endeavour to over come you , by crafty and subtil wiles and circumventions of the law . In the eighth house Rubeus signifies a violent death to be inflicted , by the execution of public justice ; and signifies if any one be inquired after , he is certainly dead ; and a wife to have no portion or dowry . Rubeus in the ninth house sheweth journeys to be evil and dangerous , and that a man shall be in danger either to be spoiled by thieves and robbers , or to be taken by plunderers and robbers ; declareth men to be of most wicked opinions in religion , and of evil faith , and such as will often e●sil● be induced to deny and go from their faith for every small occasion ; denoteth sciences to be false and deceitful , and the professors thereof to be ignorant . In the tenth house Rubeus si●nifies princes to be cruel and tyrannical , and that their power shall come to an evil end , as that either they shall be cruelly murdered and destroyed by their own subjects , or that they shall be taken captive by their Conquerors , and put to an i●nominious and cruel death , or shall miserably end their lives in hard imprisonm●nt ; signifies Judges and officers to be false , thieves , and such as shall be adicted to usury ; sheweth that a mother shall soon die , and denoteth her to be blemished with an ill report . In the elevent● house Rubeus giveth no true , nor any faithful friends ; sheweth men to be of wi●k●d lives and conversation , and caus●th a ma● to be rejected and cast out of all society and con●●rsation with good and noble persons . Rub●us i● the twelfth house maketh enemies to be ●●●●l and traiterous , of whom we are circumsp●ctly ●o beware ; signifies such as are in prison sh●l●●ome to an evil end ; and sheweth a great many incon●●niences and mischiefs to happen in a mans life . Carcer in the ●irst house being posited , giveth a short life ; signif●es men mostly to be wicked , of a filthy and cruel unclean figure and shape , and such as are h●ted and despised of all men . Carcer in the second house , causeth most cruel and miserable poverty ; signifies both the thief & thing stolen to be taken & regained ; & sheweth no treasure to be hid . In the third house , Carcer signifies hatred and dissention amongst brethren ; evil journeys , most wicked faith and conversation . Carcer in the fourth house signifieth a man to have no possessions or inheritances , a father to be most wicked , and to die a sudden and evil death . In the fifth house Carcer giveth many children ; sheweth a woman not to be with child , and provoketh those that are with child to miscarry of their own consent , or slayeth the child , signifieth no honours , and disperseth most false rumours . In the sixth house Carcer causeth the diseased to undergo long sickness ; servants to be wicked , rather unprofitable ; physicians ignorant . In the seventh house Carcer sheweth the wife shall be hated of her husband , and signifies suits and contentions , to be ill ended and determined . In the eighth house Carcer declareth the kind of death to be by some fall , mischance , or false accusation , or that men shall be condemned in prison , or in public judgment , and sheweth them to be put to death , or that they shall often lay violent and deadly hands upon themselves ; denieth a wife to have any portion or legacies . Carcer in the ninth house , sheweth he that is 〈◊〉 shall not return , & signifieth some evil sh●l● happen to him in his journey ; it deno●●s p●r●on●●f no Religion , a wicked conscience , and ignorant of learning . In the tenth house Carcer causeth Princes to be very wicked , and wretchedly to perish , because when they are established in their power , they will wholly adict themselves to every voluptuous lust , pleasure and tyranny ; causeth Judges to be unjust and false ; declareth the mother to be cruel , and infamous , and noted with the badge of adultery ; giveth no Offices nor Magistracies , but such as are gotten and obtained either by lying , or through theft , and base and cruel robbery . In the eleventh house Carcer causeth no friends , nor love , nor favour amongst men . In the twelfth house it raiseth enemies , detaineth in prison , and inflicteth many evils . Tristitia in the first house doth not abbreviate life but afflicteth it with many molestations ; signifieth a person of good manners and carriage , but one that is solitary , and slow in all his business & occasions ; one that is solitary , melancholly , seldom laughing , but most coveteous after all things . In the second house it giveth much substance and riches , but they that have them , shall not enjoy them , but shall rather hide them , and shall scarce afford to themselves food or sustenance therefrom ; treasure shall not be found , neither shall the thief nor the theft . Tristitia in the third house signifieth a man to have few brethren , but sheweth that he shall out live them all ; causeth unhappy journeys , but giveth good faith . In the fourth house Tristitia consumeth and destroyeth fields , possessions and inheritances ; causeth a father to be old and of long life , and a very covetous hoarder up of money . In the fifth hous● it signifies no children , or that they shall soon die , sheweth a woman with child to bring forth a woman child , giveth no fame nor honours . In the sixth house Tristitia sheweth that the sick shall die ; servants shall be good but slothful ; and signifies cattel shall be of a small price or value . In the seventh house Tristitia sheweth that the wife shall soon die ; and declareth suits and contentions to be very hurtful , and determined against you . In the eighth house it signifies the kind of death to be with long and grievous sickness , and much dolour and pain ; giveth legacies and an inheritance , and indoweth a wife with a portion . Tristitia in the ninth house sheweth that he that is absent shall perish in his journey ; or signifies that some evil mischance shall happen unto him ; causeth journeys to be very unfortunate , but declareth men to be of good religion , devout , and profound Scholars . In the tenth house Tristitia signifies Princes to be severe , but very good lovers of Justice ; it causeth just Judges , but such as are tedious and flow in determining of causes ; bringeth a mother to a good old age , with integrity and honesty of life , but mixt with divers discommodities & misfortunes ; it raiseth to great offices , but they shall not be long enjoyed persevered in ; it signifies such offices as appertain to the water , or tillage , and manuring of the earth , or such as are to be employed about matters of Religion and wisdom . In the eleventh house Trstitia signifies scarcity of friends , and the death of friends ; and also signifies the little love or favour . In the twelfth house it sheweth no enemies ; wretchedly condemneth the imprisoned ; and causeth many discommodities and disprofits to happen in ones life . Caput Draconis in the first house augmenteth life and fortune . In the second house he increaseth riches and substance ; saveth and concealeth a thief ; and signifies treasure to be hid . In the third house Caput Draconis giveth many brethren , causeth journeys , kinsmen , and good faith and credit . In the fourth house he giveth wealthy inheritances ; causeth the father to attain to old age . In the fifth house Caput Draconis giveth may children ; signifies women with child to bring forth women children , and oftentimes to have twins ; it sheweth great honours and fame ; and signifies news and rumours to be true . Caput Draconis in the sixth house increaseth sicknesses and diseases ; signifies the Physician to be learned , and giveth very many servants and chattel . In the seventh house he signifieth a man shall have many wives ; multiplies and stirreth up many adversaries and suits . In the eighth house he sheweth the death to be certain , increaseth legacies and inheritances , and giveth a good portion with a wife . In the ninth house Caput Draconis signifies many journeys , many sciences , and good Religion ; and sheweth that those that are absent shall soon return . In the tenth house he signifies glorious Princes , great and magnificent Judges , great offices , and gainful Magistracy . In the eleventh house he causeth many friends , and to be beloved of all men . In the twelfth house Caput Draconis signifieth men to have many enemies , and many women ; detaineth the imprisoned , and evilly punisheth them . Cauda Draconis , in all and singular the respective houses aforesaid , giveth the contrary judgment to Caput . And these are the natures of the figures of Geomancy and their judgments , in all and singular their houses , upon all manner of questions to be propounded , of , or concerning any matter or thing whatsoever . But now in the manner of proceeding to judgment , this you are especially to observe ; that whensoever any question shall be proposed to you , which is contained in any of the houses , that you shall not only answer thereunto by the figure contained in such a house ; but be holding and diligently respecting all the figures , and the Index it self in two houses , you shall ground the face of judgment . You shall therefore consider the figure of the thing quesited or enquired after , if he shall multiply himself by the other places of the figure that you may cause them also to be partakers in your judgment : as for example , if a Question shall be propounded of the second house concerning a thief , and the figure of the second house shall be found in the sixth , it declareth the thief to be some of ones own houshold or servants : and after this manner shall you judge and consider of the rest ; for this whole Art consisteth in the commixtures of the figures , & the natures thereof ; which whosoever doth rightly practice , he shall always declare most true and certain judgments upon every particular thing whatsoever . Book the Fourth of OCCULT PHILOSOPHY , OR OF MAGICAL CEREMONIES . Written by Henry Cornelius Agrippa . IN our Books of Occult Philosophy , we have not so compendiously , as copiously , declared the principles , grounds , and reasons of Magick itself , and after what manner the experiments thereof are to be chosen , elected , and compounded , to produce many wonderful effects ; but because in those books they are treated of , rather Theorically , than Practically ; and some also are not handled completely and fully , and others very figuratively , and as it were Enigmatically and obscure Riddles , as being those we have attained to with great study , diligence , and very curious searching and exploration , and are heretofore set forth in a more rude and unfashioned manner . Therefore in this book , which we have composed and made as it were a Complement and Key of our other books of Occult Philosophy , and of all Magical Operations , we will give unto thee the documents of holy and undefiled verity , and inexpugnable and unresistable Magical discipline , and the most pleasant and delectable experiments of the sacred deities . So that as by the reading of our other books of Occult Philosophy , thou mayest earnestly covet the knowledge of these things ; even so with reading this Book , thou shalt truely triumph . Wherefore let silence hide these things within the secret Closets of thy Religious Breast , and conceal them with constant Taciturnity . This therefore is to be known , That the names of the intelligent presidents of every one of the Planets are constituted after this manner : that is to say , by collecting together the letters out of the figure of the World , from the rising of the body of the Planet , according to the succession of the Signs through the several degrees ; and out of the several degrees , from the Aspects of the Planet himself , the calculation being made from the degree of the ascendant . In the like manner are constituted the names of the Princes of the evil Spirits ; they are taken under all the Planets of the presidents in a retrograde order , the projection being made contrary to the succession of the Signs , from the begining of the seventh house . Now the name of the supreme and highest intelligence , which many do suppose to be the soul of the world , is collected out of the four Cardinal points of the figure of the world , after the manner already delivered : and by the opposite and contrary way , is known the name of the great Daemon , or evil Spirit , upon the four Cadent Angles . In the like manner shalt thou understand the names of the great presidential Spirits ruling in the Air , from the four Angles of the succedant houses : so that as to obtain the names of the good spirits , the calculation is to be made according to the succession of the signs , begining from the degree of the ascendant : and to attain to the names of the evil spirits , by working the contrary way . You must also observe , that the names of the evil spirits are extracted , as well from the names of the good spirits , as of the evil : so notwithstanding , that if we enter the table with the name of a good spirit of the second order , the name of the evil spirit shall be extracted from the order of the Princes and Governors : but if we enter the table with the name of a good Spirit of the third order , or with the name of an evil Spirit a Governor , after what manner soever they are extracted , whether by this table , or from a celestial figure , the names which do proceed from hence , shall be the names of the evil spirits , the Ministers of the inferior order . It is further to be noted , That as often as we enter this table with the good Spirits of the second order , the names extracted are of the second order ; and if under them we extract the name of an evil Spirit , he is of the superior order of the Governors . The same order is , if we enter with the name of an evil Spirit of the superior order . If therefore we enter this table with the names of the Spirits of the third order , or with the names of the ministering Spirits as well of the good Spirits , as of the evil , the names extracted shall be the names of the ministering Spirits of the inferior order . But many Magicians , men of no small Authority , will have the tables of this kind to be extended with Latin Letters : so that by the same tables also , out of the name of any office or effect , might be found out the name of any spirit , as well good as evil , by the same manner which is above delivered , by taking the name of the office or of the effect , in the column of letters , in their own line , under their own star . And of this practice Trismegistus is a great Author , who delivered this kind of calculation in Egyptian letters : not unproperly also may they be referred to other letters of other tongues , for the reasons assigned to the signs ; for truly he only is extant of all men , who have treated concerning the attaining to the names of spirits . Therefore the force , secrecy and power , in what manner the sacred names of spirits are truly & rightly found out , consisteth in the disposing of vowels , which do make the name of a spirit , & wherewith is constituted the true name & right word . Now this art is thus perfected and brought to pass ; first , we are to take heed of placing the vowels of the letters , which are found by the calculation of the celestial fi●ure , to find the names of the spirits of the second order , Presidents and Governors . And this in the good spirits , is thus brought to effect , by considering the stars which do constitute and make the letters , and by placing them according to their order : First let the degree of the eleventh house be substracted from the degree of that star which is First in order ; and that which remaineth thereof , let it be projected from the degree of the ascendant ; and where that number endeth , there is part of the vowel of the First letter : begin therefore to calculate the vowels of these letters , according to their number and order ; and the vowel which falleth in the place of the star , which is the first in order , the same vowel is attributed to the First letter . Then afterwards thou shalt find the part of the second letter , but substracting the degree of a star , which is the second in order from the first star ; and that which remaineth , cast from the ascendant . And this is the part from which thou shalt begin the calculation of the vowels ; and that vowel which falleth upon the second star , the same is the vowel of the second letter : and so consequently mayest thou search out the vowels of the following letters always , by substracting the degree of the following star , from the degree of the star next preceding and going before . And so also all calculations , and numerations in the names of the good spirits , ought to be made according to the successions of the signs . And in calculating the n●mes of the evil spirits , where in the names of the good spirits is taking the degree of the eleventh house , in these ought to be taken the degree of the twelfth house . And all numerations and calculations may be made with the succession of the signs , by taking the beginning from the degree of the tenth house . But in all extractions by tables , the vowels are placed after another manner . In the first place therefore is taken the certain number of letters making the name itself , & is thus numbered from the beginning of the column of the first letter , or whereupon the name is extracted ; and the letter on which this number falleth , is referred to the first letter of the name , extracted by taking the distance of the one from the other , according to the order of the alphabet . But the number of that distance is projected from the beginning of his column ; and where it endeth , there is part of the first vowel : from thence therefore thou shalt calcul●te the vowels themselves , in their own number and order , in the same column ; and the vowel which shall fall upon the first letter of a name , the same shall be at●ributed to that name . Now thou shalt find the following vowels , by taking the distance from the precedent vowel to the following : and so consequently according to the succession of the alphabet . And the number of that distance is to be numbered from the beginning of his own column ; and where he shall cease , there is part of the vowel sought after . From thence therefore must you calculate the vowels , as we have abovesaid ; and those vowels which shall fall upon your own letters , are to be attributed unto them : if therefore any vowel should happen to fall upon a vowel , the former must give place to the latter : and this you are to understand only of the good spirits . In the evil spirits also you may proceed in the same way ; except only that you make the numerations after a contrary and backward order , contrary to the succession of the alphabet , and contrary to the order of the columns ( that is to say ) in ascending . The name of good Angels , and of every man , which we have taught how to find out , in our third book of Occult Philosophy , according to that manner , is of no little authority , nor of a mean foundation . But now we will give unto thee some other ways , illustrated with no vain reasons . one whereof is , by taking in the figure of the nativity , the five places of Hylech ; which being noted , the characters of the letters are projected in their order and number from the beginning of Aries ; and those letters which fall upon the degrees of the said places , accord●ng to their order and dignity disposed and aspected , do make the name of an Angel. There is also another way wherein they do take Almutel , which is the ruling and governing star over the aforesaid five places ; and the projection is to be made from the degree of the ascendant ; which is done by gathering together the letters falling upon Almutel , which being placed in order , according to their dignity , do make the name of an Angel. There is furthermore another way used , and very much had in observation from the Egyptians , by making their calculations from the degree of the ascendant , and by gathering together the letters according to the Almutel of the eleventh house ; which house they call a good Damon : which being placed according to their dignities , the names of the Angels are constituted . Now the names of the evil Angels are known after the like manner except only that the projections must be performed contrary to the course and order of the succession of the signs : so that whereas in seeking the names of good spirits , we are to calculate from the beginning of Aries ; contrariwise , in attaining the names of the evil , we ought to account from the beginning of Libra . And whereas in the good spirits we number from the degree of the ascendant ; contrarily , in the evil , we must calculate from the degree of the seventh house . But according to the Egyptians , the name of an Angel is collected according to the Almutel of the twelfth house which they call an evil spirit . Now all those rites , which are elsewhere already by us delivered in our third book of Occult Philosophy , may be made by the characters of any language . In all which ( as we have abovesaid ) there is a mystical and divine number , order and figure ; from whence it cometh to pass , that the same spirit may be called by divers names . But others are discovered from the name of the spirit himself , of the good or evil , by tables formed to this purpose . Now these celestial characters do consist of lines and heads : the heads are six , according to the six magnitudes of the stars , whereunto the planets also are reduced . The first magnitude holdeth a star , with the Sun , or a cross . The second with Jupiter a circular point . The third holdeth with Saturn , a semicircle , a triangle , either crooked , round or accute . The fourth with Mars , a little stroke penetrating the line , either square , straight , or oblique . The fifth with Venus and Mercury , a little stroke or point with a tail , ascending or descending . The sixth with the Moon , a point made black . All which you may see in the ensuing table . The heads then being posited according to the site of the stars of the figure of heaven , then the lines are to be drawn out according to the congruency or agreement of their natures . And this you are to understand of the fixed stars . But in the erecting of the Planets , the lines are drawn out , the heads being posited according to their course and nature amongst themselves . Stars . Heads . lines joined to the heads I. ☉ ✚ — ✚ II ♃ ○ ○ — ○ III ♄ — IIII ♂ ✚ ◊ □ ◊ — □ V ♀ ☿ — VI ☽ — — When therefore a character is to be found of any celestial Image ascending in any degree or face of a sign , which do consist of Stars of the same magnitude and nature ; then the number of these Stars being posited according to their place and order , the lines are drawn after the similitude of the Image signified , as copiously as the same can be done . But the characters which are extracted according to the name of a spirit , are composed by the table following , by giving to every letter that name which agreeth unto him , out of the table ; which although it may appear easy to those that apprehend it , yet there is herein no small difficulty ; to wit , when the letter of a name falleth upon the line of letters or figures , that we may know which figure or which letter is to be taken . And this may be thus known : for if a letter falleth upon the line of letters , consider of what number this letter may be in the order of the name ; as the second or the third : then how many letters that name containeth ; as five or seven ; and multiply these numbers one after another by themselves , and treble the product then cast the whole ( being added together ) from the beginning of the letters according to the succession of the alphabet : and the letter upon which that number shall happen to fall , ought to be placed for the character of that spirit . But if any letter of a name fall on the line of figures , it is thus to be wrought . Take the number how many this letter is in the order of the name , and let it be multiplied by the number of which this letter is in the order of the alphabet ; and being added together , divide it by nine , and the remainder sheweth the figure or number to be placed in the character : and this may be put either in a Geometrical or Arithmetical figure of number ; which notwithstanding ought not to exceed the number of nine , or nine Angels . The Characters of good Spirits . A simple point . Round . Starry . Straight standing line , Lying . Oblique . Line crooked like a bow . Like waves . Toothed . Intersection right . Inherent . Adherent separate . Oblique intersection simple . Mixt. Manifold . Perpendicular right dexter . Sinister . Neuter . A whole figure . Broken. Half. A letter inhering . Adhering . Separate . The Characters of evil Spirits . A right line . Crooked . Reflexed . A simple figure . Penetrate . Broken. A right letter . Retrograde . Invers'd . Flame . Wind. Water . A mass . Rain . Clay . A flying thing . A creeping thing . A Serpent . An eye . A hand . A foot . A crown . A crest . Horns . A Scepter . A Sword. A S●ourge . But the Characters which are understood by the revelation , of Spirits , take their virtue from thence ; because they are as it were , certain hidden seats , making the harmony of some divinity : either they are signs of a covenant entered into and of promised and plighted faith , or of obedience . And those characters cannot by any other means be searched out . Moreover , besides these Characters , there are certain familiar Figures and Images of evil spirits , under which forms they are wont to appear , and yeild obedience to them that invoke them . And all these characters or Images may be seen by the table following , according to the course of the letters constituting the names of spirits themselves : so that if in any letter there is found more than the name of one spirit , his Image holdeth the preeminence the others imparting their own order ; so that they which are the first orders , to them is attributed the head , the upper part of the body , according to their own figure ; those which are lowest do possess the thighs and feet ; so also the midde letters do attribute like to themsel●es the middle parts of the body , to give the parts that sit . But if their happen any contrarity , that letter which is the stronger in the number shall bear rule : and if they are equal , they all impart equal things . Furthermore if any name shall obtain any notable character or instrument out of the table , he shall likewise have the same character in the Image . We may also attain to the knowledge of the dignities of the evil spirits , by the same tables of characters & images : for upon what spirit soever their falleth any excellent sign or instrument out of the table of characters , he possesseth that dignity . As if their should be a crown , it sheweth a Kingly dignity ; if a crest or plume , a Dukedom ; if a horn , a county , if without these there be a scepter , sword , or forked instrument , it sheweth rule & authority . Likewise out of the table of images you shall find them which bear the chief Kingly dignity : from the crown judge dignity ; & from the instruments , rule & authority . Lastly , they which bear an human shape and figure , have greater dignity than those which appear under the forms & images of beasts ; they also who ride , do excel them which appear on foot . And thus according to all their commixtures , you may judge the dignity & excellency of spirits , one before another . Moreover , you must understand , that the spirits of the inferior order , of what dignity soever they be , are always subject to the spirits of the superior order : so also , that it is not incongruent for their Kings & Dukes to be subject & minister to the presidents of the superior order . The shapes familiar to the Spirits of Saturn . ♄ THey appear for the most part with a tall , lean and slender body , with an angry countenance , having four faces ; one in the hinder part of the head , one on the former part of the head , and on each side nosed or beaked : there likewise appeareth a face on each knee , of a black shining colour ; th●ir motion is the moving of the wind , with a kind of earthquake : their sign is white earth , whiter than any snow . The particular f●●ms are , A King having a beard . riding on a Dragon . An Old man with a beard . — An Old woman leaning on a staff . A Hog . — A Dragon . — An Owl . — A black Garment . A Hook or Sickle . — A Juniper-tree . The familiar forms to the Spirits of Jupiter . ♃ THe spirits of Jupiter do appear with a body sanguine and choleric , of a middle stature , with a horrible fearful motion ; but with a mild countenance , a gentle speech , and of the colour of Iron . The motion of them is flashings of Lightning and Thunder ; their sign is , there will appear men about th● Circle , who shall seem to be devoured of ●ions . Th●ir particular forms ar● , A King with a Sword drawn , riding on a Stag. A Man wearing a Mitre in long raiment . A Maid with a Laurel Crown adorned with Flowers . A Bull. — A Stag. — A Peac●ck . An azure garment . — A Sword. — A Box-tree . The familiar forms of the Spirits of Mars . ♂ THey appear in a tall body , choleric , a filthy countenance , of colour brown , swa●●hy or red , h●ving horns like Harts horns , and Griphins claws , bes●●wing l●ke wild Bulls . Their Motion is like fire burning ; their si●n Thunder and Lightning about the Circle . Their parti●ular shapes are , A King armed riding upon a Wolf. — A Man armed . A Woman holding a buckler on her thigh . A she Goat . — A Horse . — A Stag. A red Garment . — Wool. — A Cheeslip . Shapes familiar to the Spirits of the Sun. ☉ THE Spirits of the Sun do for the most part appear in a large , full and great body , sanguine and gross , in a gold colour , with the tincture of blood . Their motion is as the Lightning of Heaven ; their sign is to move the person to sweat that calls them . But their particular forms are , A King having a Scepter riding on a Lion. A King crowned . — A Queen with a Scepter . A Bird. — A Lion. — A Cock. A yellow or Golden Garment . A Scepter . — Caudatus . Familiar shapes of the Spirits of Venus . ♀ THEY do appear with a fair body . of middle stature , with an amiable and pleasant countenance , of colour white or green , the upper part Golden . The motion of them is as it were a most clear Star. For their sign , there will seem to be maids playing without the circle , which will provoke and alure him that calleth them to play . But their particular forms are , A King with a Scepter riding on a Camel. A Maid naked . — A she Goat . A Camel. — A Dove . A white or green Garment . Flowers . — The herb Savine . The familiar forms of the Spirits of Mercury . ☿ THE Spirits of Mercury will appear for the most part in a body of a middle stature , cold , liquid and moist , fair , and of an affable speech ; in a human shape and form , like unto a Knight armed ; of colour clear and bright . The motion of them is as it were silver-coloured clouds . For their sign , they cause and bring horror and fear to him that calls them . But their particular shapes are , A King riding upon a Bear. A fair Youth . — A Woman holding a distaff . A Dog. — A she Bear. — A Magpy . A Garment of sundry changeable colours . A Rod. — A little staff . The forms familiar to the Spirits of the Moon . ☽ THEY will for the most part appear in a great and full body , soft and phlegmatick , of ●o●our ●ike a black obscure cloud , having a swe●ling c●untenance , with eyes red and full of water , a b●ld head , and teeth like a wild boar . Their mo●●on is as it were an exceeding great ten pest o●●he sea . ●or their sign , there will appear exceeding g●ea● 〈◊〉 about the circle . and their particular sh●pes are ▪ A King like an Archer riding upon a Doe . A little Boy . A Woman-hunter with a bow and arrows , A Cow. — A little Doe . — A Goose. A Garment green or silver-coloured . An Arrow . — A Creature ●aving many feet . But we now come to speak of the holy and sacred Pentacles and S●g●ls . Now these pentacles are as it were c●rtain h●l● signs preserving us from evil chances and ●vents , and helping and assisting us to bind , exter●inate , and drive away evil spirits , and allurin● th● good spirits , and reconciling them unto us . And these pentacles do consist either of characters of the good spirits , of the superior order , or of sacred pictures of holy letters or revelati●ns , with apt and fit versicles , which are compo●ed either of Geometrical figures and holy names o● God , according to the course and manner of many of them ; or they are compounded of all of them ; or very many of them mixt . And the characters which are useful for us to constitute and make the pentacles , they are the characters of the good spirits , especially and chiefly of the good spirits of the first and second order , and sometimes also of the third order . And these kind of characters are especially to be named holy ; and then those characters which we have above called holy . What character soever therefore of this kind is to be instituted we must draw about him a double circle , wherein we must write the name of his Angel : and if we will add some divine name congruent with his spirit and office , it will be of the greater force and efficacy . And if we will draw about him any angular figure , according to the manner of his numbers , that also shall be lawful to be done . But the holy pictures which do make the pentacles are they which every where are delivered unto us in the Prophets and sacred writings , as well of the old as of the new Testament : even as the figure of the serpent hanging on the cross , and such like ; whereof very many may be found out of the visions of the Prophets , as of Esaias , Daniel , Esdras , and others , and also out of the revelations of the Apocalypse . And we have spoken of them in our third Book of Occult philosophy , where we have made mention of holy things . Therefore when any picture is posited of any of these holy Images , let the circle be drawn round about it on each side thereof , wherein let there be written some divine name , that is apt and conformed to the effect of that figure , or else there may be written about it some versicle taken out of part of the body of holy Scripture , which may desire to ascertain or deprecate the desired effect . As , if a pentacle were to be made to gain victory or revenge against ones enemies , as well visible as in invisible , the figure may be taken out of the second book of the Macchabees : that is to say , a hand holding a golden sword drawn , about which let there be written the versicle there contained ; to wit , * Take the holy sword the gift of God , wherewith thou shalt slay the adversaries of my people Israel . Or else there may be written about it a versicle of the fifth Psalm : In this is the strength of thy arm : before thy face there is death ; or some other such like versicle . But if you will write a divine name about the figure , then let some name be taken that signifies fear , a sword , wrath , the revenge of God , or some such-like name congruent and agreeing with the effect desired . And if there shall be written any angular figure , let him be taken accoring to the reason and rule of the numbers , as we have taught in our second book of Occult Philosophy , where we have treated of the numbers , and of the like operations . And of this sort there are two pentacles of sublime virtue and great power , very useful and necessary to be used in the consecration of experiments and spirits : one whereof is that in the 1st . chapter of Apocalypse ; to wit , a figure of the Majesty of God sitting upon a throne , having in his mouth a two-edged sword , as there is written , about which let there be written , § I am Alpha and Omega . the beginning and the end , which is , and which was , and which is to come , the Almighty . I am the first and the last , who am living , and was dead , and behold I live for ever and ever ; and I have the keys of death and hell . Then there shall be written about it these three versicles . Manda Deus virtui tuae , &c. Give commandment O God , to thy strength . Confirm , O God , thy work in us . Let them be as dust before the face of the wind . And let th● Ang●l of the Lord scatter them . Let all their ways be darkness and uncertain . And let the Ang●l of the Lord persecute them . Moreover , let there be written about in the ten ●eneral names , which are , El , Elohim , Elohe , Zebaoth , El●on , Escerchie , Adonay , J●h , Tetragrammaton , Saday . There is another pentacle , the figure whereof is like unto a Lamb slain , having s●ven eyes , and seven horns , and under his feet a book seal●d with seven seals , as it is in the 5. chap. of the Apochalypse . Whereabout let it be written this versicle ; Behold the Lion hath overcome the tribe of Judah , the Root of David . I will open the Book , and unloose the seven seals thereof . And one other versicle : I saw Satan like lightning fall down from heaven . Behold , I have given you power to tread upon Serpents and Scorpions , and over all the power of your enimies , and nothing shall be able to hurt you . And let there be also written about it the ten general names , as aforesaid . But those pentacles which are thus made of figures and names , let them keep this order : for when any figure is posited , conformable to any number , to produce any certain effect or virtue , there must be written thereupon , in all the several angles , some divine name , obtaining the force and efficacy of the thing desired : yet so nevertheless , that the name which is of this sort do consist of just so many l●tters , as the figure may constitute a number ; or of so many letters of a name , as joined together amongst themselves , may make the number of a figure ; or by any number which may be divided without any super●luity or diminution . Now such a name being found , whether it beonly one name or more , or divers names , it is to be written in a●l the several an●les in the figure : but in the middle of the f●gure let the revolution of the name be whole and totally placed , or at least principally . Oftentimes also we constitute pentacles , by making the revolution of some kind of name , in a square table , and by drawing about it a single or double circle , and by writing therein some holy versicle competent and befiting this name , or from which that name is extracted . And this is the way of making the pentacles , according to their several distinct forms and fashions , which we may as we please either multiply or commix together by course among themselves , to work the greater efficacy , and extention and enlargment of force and virtue . As , if a deprication would be made for the overthrow and destruction of ones enemies , then we are to mind and call to remembrance how God destroyed the face fo the whole earth in the deluge of waters , and the destruction of Sodom and Gomorrha , by raining down fire and brimstone ; likewise , how God overthrew Pharaoh and his host in the Red-Sea , and to call to mind if any other malediction or curse be found in holy writ . And thus in things of the like sort . So likewise in depricating and praying against perils and dangers of waters , we ought to call to remembrance the saving of Noah in the deluge of waters the passing of the children of Israel through the Red-Sea ; and also we are to mind how Christ walked on the waters , and how he saved the ship in danger to be cast away with the tempest ; and how he commanded the winds and the waves and they obeyed him ; and also , that he drew Peter out of the water , being in danger of drowning , and the like . And lastly , with these we invoke and call upon some certain and holy names of God ; to wit , such as are significative to accomplish our desire , and accommodated to the desired effect : as , if it be to overthrow enemies , we are to invoke and call upon the names of wrath , revenge , fear justice , and fortitude of God : and if we would avoid and escape any evil or danger , we then call upon the names of mercy , defence , salvation , fortitude , goodness , and such like names of God. When also we pray unto God that he would grant unto us our desires , we are likewise to intermix therewith the name of some good spirit , whether one only , or more , whose office it is to execute our desires : and sometimes also we require some evil spirit to restrain or compel , whose name likewise we intermingle ; and that rightly , especially , if it be to execute any evil work ; as , revenge , punishment , or destruction . Furthermore , if there be any versicle in the Psalms , or in any other part of holy Scripture , that shall seem congruent and agreeable to our desire , the same is to be mingled with our prayers . Now after prayer hath been made unto God , it is expedient afterwards to make an Oration to that executioner whom in our precedent prayer unto God we have desired should a●minister unto us , whether one or more , or whet●er he be an Angel , or star , or soul , or any of the noble Angels . But this kind of Oration ought to be composed according to the rules which we have delivered in the second book of Occult Philosophy , where we have treated of the manner of the composition of enchantments . You may know further , that these kind of bonds have a threefold difference : for the first bond is when we conjure by natural things ; the second is compounded of religious myst●ries , by Sacraments , Miracles , and things o● this sort ; and the third is constituted by d●vine names , and holy Sigils . And these kind of bon●s , 〈◊〉 m●y bind not only spirits , but also oth●r creat●res whatsoever , as anima●s , tempests , * burnings , floods of waters , and the force and power of arms . Oftentimes also we use these bonds aforesaid , not only by con●uration ▪ but sometimes also using the means of d●precation and benediction . Moreover , it conduceth much to this purpose , to join some sentence of holy Scripture , if any shall be found convenient ther●unto : as , in the conjuration of Serpents , by commemorating the curse of the Serpent in the earthly Paradise , and the setting up the S●rpent in the wilderness ; and further added that versicle , | Thou shalt walk upon the Asp and the Basilisk , &c. Superstition also is of much prevalency herein , by the translation of some sacramental rites , to bind that which we intend to hinder ; as , the rites of excommunication , of sepulcres , funerals , buryings , and the like . And now we come to treat of the consecrations which men ought to make upon all instruments and things necessary to be used in this art : and the virtue of this consecration most chiefly consists in two things ; to wit , in the power of the person consecrating , and by the virtue of the prayer by which the consecration is made . For in the person consecrating , there is required holiness of life , and power of sanctifying : both which are acquired by dignification and initiation . And that the person himself shall with a firm and undoubted faith believe the virtue , power , and efficacy thereof . And then in the prayer itself , by which this consecration is made , there is required the like holiness ; which either solely consisteth in the prayer itself , as , if it be by divine inspiration ordained to this purpose , such as we have in many places of the holy Bible ; or that it be hereunto instituted through the power of the holy spirit , in the ordination of the Church . Otherwise there is in the prayer a sanctimony , which is not only by itself , but by the commemoration of holy things ; as , the commemoration holy Scriptures , histories , works , miracles , effects , graces , promises , sacraments and sacr●mental things , and the like . Which th●ngs , ●y a certain similitude , do seem properly or i●●●●perly to appertain to the thing cons●crate● . There is used also the invocation of some 〈◊〉 names , with the consignation of holy seals ▪ 〈◊〉 things of the like sort , which do conduc●●●●●ctification and expiation ; such as are t●e 〈…〉 with holy-wat●r , unctions w●th 〈…〉 and adoriferous suffumigations 〈…〉 holy worship . And therefore in every 〈…〉 there is chiefly used the bene●iction 〈◊〉 consecration of water , oil , fire , and fu●●gatio●s , used every where with holy wax-lights or lamps burning : for without lights no sacraments is rightly performed . This is therefore to be known and firmly observed , that if any consecration be to be made of things profane , in which there is any pollution , or defilement , then an exorcising and expiation of those things ought to precede the consecration . Which things being so made pure , are more apt to receive the influences of the divine virtues . We are also to observe , that in the end of every consecration after that the prayer is ●ightly pe●formed , the person consecrating ought to bless the thing consecrated , by breathing out some words , with divine virtue and power of the present consecration , with the commemoration of his virtue and authority , that it may be the more duly performed , and with an earnest and intentive mind . And therefore we will here lay down some examples hereof , whereby the way to the whole perfection hereof may the more easily be made to appear unto you . So then , in the consecration of water , we ought to commemorate how that God hath placed the firmament in the midst of the waters , and in what manner that God placed the fountain of waters in the earthly Paradise , from thence sprang four holy rivers , which watered the whole earth . Likewise we are to call to remembrance in w●at manner God made the water to be the instrument of executing his Justice in the destruction of the giants in the general deluge over all the earth , and in the overthrow of the host of Pharaoh in the Red-sea ; also how God led his own people through the midst of the sea on dry ground , & through the midst of the river of Jordan ; & likewise how marvelously he drew forth water out of the stony rock in the wilderness ; and how at the prayer of Sampson , he caused a fountain of running water to flow out of the cheek tooth of the jaw bone of an ass : and likewise , how God hath made waters the instrument of his mercy , and of salvation , for the expiation of original sin : also , how Christ was baptized in Jordan , and hath hereby sanctified and cleansed the waters . Moreover , certain divine names are to be invocated , which are con●o●mable hereunto ; as , that God is a living founta●n , living water , the fountain of mercy ; and names of the like kind . And likewise in the co●●ec●a●ion of fire , we are to commemorate how that God hath created the fire to be an Instrument 〈…〉 his justice , for punishment , 〈◊〉 ●nd for the expiation of sins : also , wh●n Go●●●all come to judge the world , he will comm●nd a conflagration of fire to go before him . And we are to call to remembrance in what m●nner God appeared to Moses in the burning bu●● ; and also , how he went before the children of Israel in a pillar of fire ; and that nothing can be duely offered , sacrificed , or sanctified , without fire ; and how that God instituted fire to be kept continually in the tabernacle of the covenant ; and how miraculously he re-kindled the same , being extinct , and preserved it elsewhere from going out , being hidden under the waters : and things of this sort . Likewise the names of God are to be called upon which are consonant hereunto , as , it is read in the Law and the Prophets , that God is a consuming fire , and if there be any of the divine name which signify fire , or such-like names ; as the glory of God , the light of God , the splendor and brightness of God. And likewise in the consecration of Oil and Perfumes , we are to call remembrance such holy things as are pertinent to this purpose , which we read in Exodus of the holy anointing Oil , and divine names significant thereunto , such as is the name Christ , which signifies anointed : and what mysteries there are hereof ; as that in the Revelations of the two Olive-trees distilling holy oil into the lamps that burn before the face of God and the like . And the blessing of the lights , wax , and lamps , is taken from the fire , and the altar which containeth the substance of the flame : and what other such similitudes as are in mysteries ; as that of the seven candlesticks & lamps burning before the face of God. These therefore are the consecrations which first of all are necessary to be used in every kind of devotion , and ought to precede it , and without which nothing in holy Rites can be duely performed . In the next place now we shall shew unto you the consecration of places , instruments , and such like things . Therefore when you would consecrate any place or circle , you ought to take the prayer of Solomon used in the dedication of the Temple : and moreover , you must bless the place with the sprinkling of holy-water , and with fumigations ; by commemorating in the benediction holy mysteries ; such as these are , * The sanctification of the throne of God , of mount Sinai , of the tabernacle of the covenant , of the holy of holies , of the temple o● Jerusal●● 〈◊〉 ●●so , the sanctification of mount Golo●ha , 〈◊〉 ●he crucifying of Christ ; the s●nct●fication 〈…〉 temple of Christ ; of mount Tabor , by th● 〈◊〉 ●●●f●gur●tion and ascention of Christ : and th● 〈◊〉 . And by invocating divine names which a●e si●nificant hereunto ; such as the place of God 〈◊〉 t●rone of God , the Chair of God , the tabern●c●e o● God , the altar of God , the habitation of God , and such like divine names of this sort . which are to be written about the circle or place to be consecrated . And in the consecration of instruments and of all other things whatsoever that are serviceable to this art , you shall proceed after the same manner , by sprinkling the same with holy water , perfuming the same with holy fumagations , anointing it with holy oil , sealing it with some holy Sigil , and blessing it with prayer ; and by commemorating holy things out of the sacred Scriptures , religion , and divine names which shall be found agreeable to the thing that is to be consecrated : as for example sake , in consecrating a sword , we are to call to remembrance that in the Gospel , † He that hath two coats , &c. and that place in the second of Maccabees , that a sword was divinely & miraculously sent to Judas Macchabeus . And if there be any thing of the like in the prophets ; as that place , ‡ Take unto you two-edge swords , &c. In like m●n●● yo●●hall consecrate experiments and books , an● wh●●soever of the like nature , as it is contained in ●ritings , pictures , and the like , by sprinkling , perfu●ing , anointing , sealing , and bl●ssing with holy commemorations , and calling to remem●rance the sanctification of mysteries ; as the sanc●ifications of the tables of the ten commandments , which were delivered to Moses by God in mount Sinai ; the sanctification of the testaments of God , the old and the new ; the sanctification of the law , and of the Prophets , and Scriptures , which are promulgated by the holy Ghost . Moreover , there is to be commemorated such divine n●mes ●s are fit and convenient hereunto ; as these are ; the Testament of God , the book of 〈◊〉 , ●he book of life , the knowledge of God , the wisdom of God ; and the like . And with such k●nd of rites is the personal consecration perfo●med . There is furthermore , besides these , another rite of consecration , of wonderful power , and much efficacy ; And this is out of the kinds of superstitions ; that is to say , when the rite of consecration or collection of any Sacrament in the Church is transferred to that thing which we would consecrate . It is to be known also , that vows , Oblations , and Sacrafice , have the power of Consecration , as well real as personal ; and they are as it were certain covenants and conventions between those names with which they are made , and us who make them , strongly cleaving to our desire and wished effect : as when we dedicate , offer , and sacrafice , with certain names or things ; as , fumigations , unctions , rings , images , looking-glasses ; and things less material , as deities , sigils , pentacles , inchantments , orations , pictures , and Scriptures : of which we have largely spoken in our third book of Occult philosophy . There is extant amongst those magicians ( who do most use the ministery of evil spirits a certain rite of invocating spirits by a book to be Consecrating before to that purpose ; which is properly called , § A book of Spirits ; whereof we shall now speak a few w●rds . For this book is to be Consecrated ; a book of evil spirits , ceremoniously to be composed in their name and order : whereunto they bind with a certain holy oath , the ready and present obedience of the spirit therein written . Now this book is to be made of most pure and clean paper , that hath never been used before ; which many do call Virgin paper . And this book must be inscribed after this manner ; that is to say , let there be placed on the left side the image of the spirit , and on the right side his character , with the oath above it containing the name of the spirit & his dignity and place , with his office & power . Yet very many do compose this book otherwise omitting the characters or image : but it is more efficatious not to neglect any thing which conduceth to it . Moreover , there is to be observed the circumst●nces of places , times , hours , according to the stars ●hich these spirits are under , and are seen to agree unto ; their site , rite , and order being applied . Which book being so written , and well bound , is to be adorned , garnish●d , and kept secure , with registers and se●ls , lest it should happen after the consecration to open in some place not intended , and end●nger the op●rator . Furthermore , this b●ok ou●ht to be k●pt as reverently as may be : for irr●ver●nce of m●nd causeth it to lose its virtue with pollution and prof●nation . Now this sacred book b●ing thus composed according to to the manner al● 〈◊〉 delivered , we are then to proceed to the con●●●●atio● thereof after a two fold way : one whereof i● , that ●ll and singular the spirits who are written in the book be called to the circle , according to the rites and order which we have befo●e taught ; and the book that is to be consecrated , let it be placed without the Circle in a triangle . And in the first place , let there be read in the presence of the spirits all the oaths which are written in that book ; and then the book to be consecrated being placed without the Circle in a t●iangle there drawn , let all the spirits be compelled to impose their hands where their images and characters are drawn , and to confirm and Consecrate the same with a special and common oath . Which being done , let the book be taken and shut , and preserved as we have before spoken , and let the spirits be licensed to depart , according to due and right order . There is another manner of Consecrating a book of spirits which is more easy , and of much efficacy to produce every effect , except that in opening this book the spirits do not always come visible . And this way is thus : let there be made a book of spirits as we have before set forth ; but in the end thereof let there be written invocations and bonds and strong Conjurations wherewith every spirit may be bound . Then this book must be bound between two tables or lamens , and in the inside thereof let there be drawn the holy pentacles of the divine Majesty , which we have before set forth and described out of the Apocalypse : then let the first of them be placed in the beginning of the book , and the second at the end of the same . This book being perfected after this manner , let it be brought in a clear and fair time , to a Circle prepared in a cross way , according to the Art which we have before delivered ; and there in the first place the book being opened . let it be Consecrated to the rites and ways which we have before declared concerning Consecration . Which being done , let all the spirits be called which are written in the book in their own order and place , by conjuring them thrice by the bonds described in the book , that they come unto that place within the space of three days , to assure their obedience , and confirm the same , to the book so to be consecrated . Then let the book be wrapped up in clean linen , and buried in the middle of the Circle , and there fast stopped up : and then the Circle being destroyed , after the spirits are licensed , depart before the rising of the Sun : and on the third day , about the middle of the night , return , and new make the Circle , and with bended knees make prayer and giving thanks unto God , and let a precious perfume be made , and open the hole , and take out the book ; and so let it be kept , not opening the same . Then you shall license the spirits in there order , and destroying the Circle , depart before the sun rise . And this is the last rite and manner of consecrating profitable to whatsoever writings & experiments , which do direct the spirits , placing the same between two holy lamens or pentacles , as before is shewn . But the operator , when he would work by the Book thus consecrated , let him do it in a fair and clear season , when the spirits are least troubled ; and let him place him●elf tow●rds the region of the spirits . Then let him open the book under a due register ; let him invoke the spirits by their oath there described and confirmed , and by the name of their character and image , to that purpose which you desire : and if there be need , conjure them by the bonds placed in the end of the book . And having attained your desired effect , then you shall license the spirits to depart . And now we shall come to speak concerning the invocation of spirits , as well of the good spirits as of the bad . The good spirits may be invocated of us divers ways , and in sundry manners do offer themselves unto us . For they do openly speak to those that watch ▪ and do offer themselves to our sight , or do inform us in dreams by oracle of those things which are desired . Whosoever therefore would call any good spirit , to speak or appear in sight , it behoveth them especially to observe two thing : one whreof is about the disposition of the invocant ; the other about those things which are outwardly to be adhibited to the invocation , for the conformity of the spirits to be called . It behoveth therefore that the invocant himself be religiou●ly disposed for many days to such a mystery . In the first place therefore , he ought to be confessed and contrite , both inwardly and outwardly , and rightly expiated by daily washing himself with holy water . Moreover , the invocant ought to conserve himself all these days , chast , abstinent , and to seperate himself as much as may be done , from all preturbation of mind , and from all manner of foreign and secular business . Also , he shall observe fasting all these days , as much as shall seem convenient to him to be done . Also , let him daily between sun-rising and sun-setting , being cloathed with a holy linen garment , seven times call upon God , and make a deprecation to the Angels to be called according to the rule which we have before taught . Now the number of days of fasting and preparation is commonly the time of a whole Lunation . There is also another number observed amongst the Cabalists , which is forty days . Now concerning those things which do appertain to this rite of invocation , the first is , that a place be chosen , clean , pure , close , quiet , free from all manner of noise , and not subject to any strangers sight . This place must first be exorcised and consecrated : and let there be a table or altar placed therein , covered with clean white linen , and set towards the east : and on each side thereof let there be set two consecrated wax-lights burning , the flame whereof ought not to go out all these days . In the middle of the altar , let there be placed lamens , or the holy paper which we have before described , covered with fine linen ; which is not to be opened until the end of these days of the consecration . You shall also have in readiness a precious perfume , and pure anointing oil ; and let them be both kept consecrated . There must also a Censer be set on the head of the altar , wherein you shall kindle the holy fire , and make a perfume every day that you shall pray . You shall also have a long garment of white linen , close before and behi●d , which ma● cover the whole body and the ●eet , and girt about you with a girdle . You shall als● have a veil made of pure clean linen , and in t●e fore-part thereof let there be fixed golden or gilded Lamens , with the inscription of the name Tetragrammaton ; all which things are to to be sanctified and consecrated in order . But you must not enter into the holy place , unless it be first washed , and arayed with a holy garment ; and then you shall enter into it with your fee● naked . And when you enter therein , you shall sprinkle it with holy water ; then you shall make a perfume upon the altar , and afterwards with bended knees pray before the altar as we have directed . But in the end of these days , on the last day . you shall fast more strictly : and fasting on the day following , at the rising of the Sun , you may enter into the holy place , using the ceremonies before spoken of , first by sprinkling yourself , then with making a perfume , yo shall sign yourself with holy oil in the forehead and anoint your eyes ; using prayer in all these consecrations . Then you shall open the holy lamen , and pray before the altar upon your knees , as abovesaid ; and then an invocation being made to the Angels , they will appear unto you , which you desire ; which you shall entertain with a benign and chast communication , and license them to depart . Now the Lamen which is to be used to invoke any good spirit , you shall make after this manner ; either in metal conformable , or in new wax , mixt with spices and colours coformable : or it may be made with clean paper , with convenient colours : and the outward form or figure thereof may be square , circular , or triangular , or of the like sort , according to the rule of the numbers : in which there must be written the divine names , as well the general names as the special . And in the centre of the Lamen , let there be drawn a character of * fix corners ; in the middle whereof , let there be written the name and character of the star , or of the spirit his governor , to whom the good spirit that is to be called is subject . And about this character , let there be placed so many characters of | five corners , as the spirits we would call together at once . And if we shall call only one spirit , nevertheless there shall be made four Pentagones , wherein the name of the spirit or spirits , with their characters , is to be written· Now this table ought to be composed when the Moon is increasing , on those days and hours which then agree to the spirit . And if we take a fortunate star herewith , it will be the better . Which table being made in this manner , it is to be consecrated according to the rules a●o●● delivered . And this is the way of m●ki●g ●he general table , serving for the invoca●ing of all good spirits whatsoever . Nevertheless we ●ay m●ke special tables congruent to every spir●t , by the rule which we have above spoken of concerning holy pentacles . And now we will declare unto you another rite more easy to perform this thing : that is to say , let the man that is to receive and Oracle from the good spirits , be chast , pure , and confess'd . Then a place being prepared pure and clean , and covered every where with white linen , on the Lords day in the new of the Moon let him enter into that place , cloathed with clean white garments ; and let him exorci●e the place , and bless it , and make a Circle therein with a sanctified cole ; and let there be written in the uttermost part of the Circle the names of the Angels , and and in the inner part thereof let there be written the mighty names of God : and let him place within the Circle , at the four angles of the World , the Censers for the perfumes . Then let him enter the place fasting , and washed , and let him begin to pray towards the east this whole Psalm : * Beati immaculati in via , &c. Blessed are the undefiled in the way , &c. by perfuming ; and in the end depricating the Angels , by the said divine names , that they will deign to discover & reveal that which he desireth : and that let him do six days , continuing washed and fasting . And on the seventh day , which is the Sabbath , let him , being washed and fasting , enter the Circle , and perfume it , and anoint himself with holy anointing oil , by anointing his forehead , and upon both his eyes , and in the palms of his hands , and upon his feet . Then upon his knees let him say the Psalm aforesaid , with divine and Angelical names . Which being said let him arise , let him begin to walk about in a Circle within the said Circle from the east to the west , until he is wearied with a dizziness of his brain : let him fall ●own in the Circle , and there he may rest ; and forthwith he shall be wrapt up in an extasy , and a spirit will appear unto him , which will inform him of all things . We must observe also , that in the Circle there ought to be four holy candles burning at the four parts of the world , which ought not to want light for the space of a whole week . And the manner of fasting must be such , that he abstain from all things having a life of sence , and from those which do proceed from them : and let him only drink pure running water : neither let him take any food till the going down of the sun . And let the perfume and the holy anointing oil be made , as is set forth in Exodus and the other holy books of the Bible . It is also to be observed , that always as often as he enters into the Circle , he hath upon his forehead a golden Lamen , upon which there must be written the name Tetragrammaton , as we have before spoken . But natural things , and their commixtures , do also belong unto us , and are conducing to receive Oracles from any spirit by a dream : which are either perfumes , unctions , and meats or drinks : which you may understand in our first book of Occult Philosophy . But he that is willing always and readily to receive the oracles of a dream , let him make unto himself a ring of the Sun or of Saturn for this purpose . There is also an image to be made , of excellent efficacy and power to work this effect ; which being put under his head when he goeth to sleep , doth effectually give true dreams of what thing soever the mind hath before determined or consulted on . The table of numbers do likewise confer to receive an oracle , being duely formed under their own Constellations . And these thou mayest know in the third book of Occult Philosophy . Holy tables and papers do also serve to this effect , being specially composed and consecrated : such as is the Almudel of Solomon , and the table of the revolutions of the name Tetragrammaton . And those things which are of this kind , and written unto these things , out divers figures , numbers , holy pictures , with the inscriptions of the holy names of God and of Angels ; the composition whereof is taken out of divers places of the holy Scriptures , Psalms , and versicles , and other certain promises of the divine revelations and prophecies . To the same effect do conduce holy prayers & imprecations , as well unto God , as to the holy Angels and heros : the imprecations of which prayers are to be composed as we have before shewn , according to some religious similitude of miracles , graces , and the like , making mention of those things which we intend to do : as , out of the old Testament , of the dream of Jacob , Joseph , Pharaoh , Daniel , and Nebuchadnezzer : if out of the new Testament , of the dream of Joseph the husband of the virgin Mary ; of the dream of the three wisemen ; of John the Evangelist sleeping upon the breast of our Lord ; and whatsoever of the like kind can be found in religion , miracles , and revelations ; as , the revelation of the cross to Helen , the revelations of Constantine and Charles the great , the revelations of Bridget , Cyril , Methodius , Mechtild , Joachim , Merhir , and such like . According to which let the deprecations be composed , if when he goeth to sleep it be with a firm intention : and the rest well disposing themselves , let them pray devoutly , and without doubt they will afford a powerful effect . Now he that knoweth how to compose those things which we have now spoken of , he shall receive the most true oracles of dreams . And this he shall do ; observe those things which in the second book of Occult Philosophy are directed concerning this thing . He that is desirous therefore to receive an oracle , let him abstain from supper and from drink , and be otherwise well disposed , his brain being free from turbulent vapours ; let him also have his bed-chamber fair and clean , exorcised and consecrated if he will ; then let him perfume the same with some convenient fumigation ; and let him anoint his temples with some unguent efficatious hereunto , and put a ring upon his finger , of the things above spoken of : let him take either some image , or holy table , or holy paper , and place the same under his head : then having made a devout prayer , let him go unto his bed , and meditating upon that thing which he desireth to know , let him so sleep ; for so shall he receive a most certain and undoubted oracle by a dream , when the Moon goeth through th●t sign which was in the ninth house of his nativity , and also when she goeth through the sign of the ninth house of the revolution of his nativity ; and when she is in the ninth sign from the sign of perfection . And this is the way and means whereby we may obtain all sciences and arts whatsoever , suddenly and perfectly , with a true illumination of our understanding ; although all inferior familiar spirits whatsoever do conduce to this effect ; and sometimes also evil spirits sensibly informing us intrinsically or extrinsically . But if we would call any evil spirit to the circle , it first behoveth us to consider , and to know his nature , to which of the planets it agreeth , and what offices are distributed to him from the Planet ; and being known , let there be sought out a place fit and proper for his invocation , according to the nature of the Planet , and the quality of the offices of the said spirit , as near as the same may be done : as , if their power be over the Sea , Rivers or Floods , then let the the place be chosen in the shore ; and so of the rest . Then let there be chosen a convenient time , both for the quality of the air , serene , clear , quiet , and fitting for the spirits to assume bodies ; as also of the quality and nature of the planet , and of the spirit , as to wit , on his day , or the time wherein he ruleth : he may be fortunate or unfortunate , sometimes of the day , and sometimes of the night , as the stars and spirits do require . These things being considered , let there be a circle framed in the place elected , as well for the defence of the invocant , as for the confirmation of the spirit . And in the circle itself there are to be written the divine general names , and those things which do yield defence unto us ; and with them , those divine names which do rule this planet , and the offices of the spirit himself ; there shall also be written therein , the names of the good spirits which do bear rule , and are able to bind and constrain that spirit which we intend to call . And if we will any more fortify and strengthen our circle , we may add characters and pentacles agreeing to the work ; then also if we will , we may either within or without the circle , frame an angular figure , with the inscription of such convenient numbers , as are congruent amongst themselves to our work , which are also to be known , according to the manner of numbers and figures : of which in the second book of occult philosophy it is sufficiently spoken . Furthermore , he is to be provided of lights , perfumes , unguents and medicines compounded according to the nature of the planet and spirit : which do partly agree with the spirit , by reason of their natural and coelestial virtue ; and partly are exhibited to the spirit for religious and superstitious worship . Then he must be furnished with holy and consecrated things , necessary as well for the defence of the invocant , and his fellows , as also serving for bonds to bind and constrain the spirits ; such as are either holy papers , lamens , pictures , pentacles , swords , scepters , garments of convenient matter and colour , and things of the like sort . Then when all these things are provided , and the Master and his fellows being in the circle , in the first place let him consecrate the circle , and all those things which he useth ; which being performed with a conenient gesture and countenance , let him begin to pray with a loud voice , after this manner . First let him make an oration unto God , and then let him intreat the good spirits : and if he will read any prayers , psalms , or gospels for his defence , they ought to take the first place . After these prayers and orations are said , then let him begin to invoeate the spirit which he desireth , with a gentle and loving Inchantment , to all the coasts of the world , with the commemoration of of his own authority and power . And then let him rest a little , looking about him , to see if any spirit do appear ; which if he delay , then let him repeat his invocation , as abovesaid , until he hath done it three times ; and if the spirit be pertinacious , obstinate , and will not appear , then let him begin to conjure him with divine power ; so also that the conjurations and all his commemorations do agree with the nature and offices of the spirit himself ; and reiterate the same three times , from stronger to stronger , using objurgations , contumelies , cursings , and punishments , and suspension from his office and power , and the like . And after all the courses are finished , then cease a little ; and if any spirit shall appear , let the invocant turn himself towards the spirit and courteously receive him , & earnestly intreating him , let him require his name : and then proceeding further , let him ask him ●hatsoever he will : and if in any thing the spirit shall shew himself obstinate or lying , let him be bound by convenient conjurations : and if you doubt of any lye , make without the circle with the consecrated sword , the figure of a triangle or * Pentagone , and compel the spirit to enter into it : and if thou receivest any promise which thou wouldest have to be confirmed with an oath , let him stretch the sword out of the circle , and swear the spirit , by laying his hand upon the sword . Then having obt●ined of the spirit that which you desire , or are otherwise contented , license him to depart with courteous words , giving command unto him , that he do no hurt : and if he will not depart , compel him by powerful conjurations ; and if need require , expel him by exorcisms , and by making contrary fumigations . And when he is departed , go not out of the circle , but make a stay , making prayer , and giving of thanks unto God and the good Angels , and also praying for your defence and conservation ; and then all those things being orderly performed , you may depart . But if your hopes are frustrated , and no spirit will appear , yet for this do not despair ; but leaving the circle , return again at other times , doing as before . And if you shall judge that you have erred in any thing , then you shall amend by adding or demishing ; for the constancy of reiteration doth often increase your authority and power , and striketh terror into the spirits , and humbleth them to obey . And therefore some use to make a gate in the circle , whereby they go in and out , which they open and shut as they please , and fortify it with holy names and pentacles . This also we are to take notice of , that when no spirits will appear , but the Master being wearied hath determined to cease and give over ; let him not therefore depart without licensing the spirits : for they that do negl●ct this , are very greatly in danger , except they are fortified with some sublime defence . Oftentimes also the spirits do come , although they appear not visible , ( for to cause terror to him that calls them ) either in the thing which he useth ▪ or in the operation it self . But this kind of licensing is not given simply , but by a kind of dispensation with suspension , until in the following terms they shall render themselves obedient . Also without a Circle these spirits may be called to appear according to the way which is above delivered about the consecration of a book . But when we intend to execute any effect by evil spirits , where an apparition is not needful ; then that is to be done , by making and forming that which is to be unto us an instrument , or subject of the experiment itself ; as whether it be an image , or a ring , or a writing , or any character , candle , or sacrifice , or any thing of the like sort ; then the name of the spirit is to be wirtten therein , with his character , according to the exigency of the experiment , either by writing it with some blood , or otherwise using a perfume agreeable to the spirit . Oftentimes also making prayer and orations to God and the good Angels before we invocate the evil spirit , conjuring him by the divine power . There is another kind of spirits which we have spoken of in our third book of occult philosophy , not so hurtful , and nearest to men ; so also , that they are affected with human passions , and do joy in the conversation of men , and freely do inhabit with them : and others do dwell in the woods and Desarts ; and others delight in the company of divers domestics , animals and wild beasts : and othersome do inhabit about fountains and meadows . Whosoever therefore would call up these kind of spirits , in the place where they abide , it ought to be done with odoriferous perfumes , and with sweet sounds and instruments of music , specially composed for the business , with using of songs , inchantments and pleasant verses , with praises and promises . But those that are obstinate to yield to these things are to be compelled with threatnings , comminations , cursings , delusions , contumelies , and especially by threatning them to expel them from those places where they are conversant . Further , if need be , thou mayest betake thee to use Exorcisms ; but the chiefest thing that ought to be observed , is , constancy of mind , and boldness , free and alienated form fear . Lastly , when you would invocate these kind of spirits , you ought to prepare a table in the place of invocation , covered with clean linen ; whereupon you shall set new bread , and running water or milk in new earthen vessels , and new knives . And you shall make a fire , whereupon a perfume shall be made . But let the invocant go unto the head of the table , and round about it let there be seats placed for the spirits , as you please ; and the spirits being called , you shall invite them to drink and eat . But if perchance you shall ●ear any evil spirit , then draw a circle about it , and let that part of the table at which the invocant sits , be within the circle , and the rest of the table without the circle . In our third ●ook of Occult Philosophy , we have taught how and by what means the soul is joined to the body ; and , what happeneh to the soul after death . Thou mayest know further , that those souls do still love their relinquished bodies after death , as it were a certain affin●ty alluring them ; such as are the souls of noxious men , which have violently relinquished their bodies , and souls wanting a due burial , which do still wander in a liquid and turbulent spirits about their dead carcasses ; for these souls by the known means by which heretofore they were conjoined to their bodies , by the like vapours , liquors , and favours , are easily drawn unto them . From hence it is , that the souls of the dead are not to be called up without blood , or by the application of some part of their relict body . In the raising up of these shadows , we are to perfume with new blood , with the bones of the dead , and with Flesh , Eggs , Milk , Honey and Oil , and such like things , which do attribute to the souls a means apt to receive their bodies . It is also to be understood , those who are desirous to raise up any souls of the dead , they ought to do it in those places , wherein these kind of souls are most known to be conversant ; or for some alliance alluring those souls into their forsaken body ; or some kind of affection in times past , impressed in them in their life , drawing the said souls to certain places , things , or persons ; or for the forcible nature of some place fitted and prepared for to purge or punish these souls . Which places for the most part are to be known by the experience of visions , nightly incursions , and apparitions , and such like prodigies seen . Therefore the places most fitting for these things , are Church-yards . And better than them , are those places wherein there is the execution of criminal judgments . And better than these , are those places , in which of late years there have been some public slaughters of men . Furthermore , that place is better than these , where some dead carcass , that came by violent death , is not yet expiated , nor lately buried , and was lately buried ; for the expiation of those places , is also a holy rite duly to be adhibited to the burial of the bodies , and oftentimes prohibiteth the souls to come unto their bodies , and expelleth them far off unto the places of judgment . And from hence it is , that the souls of the dead are not easily to be raised up , except it be the souls of them whom we know to be evil , or to have perished by a violent death , and whose bodies do want a rite and due burial . Now although we have spoken concerning such places of this kind , it will not be safe or commodious to go unto them , but it behoveth us to take to what place soever is to be chosen , some principal part of the body that is relict , and therewith to make perfume in due manner , and to perform other competent rites . It is also to be known , that because the souls are certain spiritual lights , therefore artificial lights , especially if they be framed out of certain competent things , compounded according to a true rule , with congruant inscriptions of names and seals , do very much avail to the raising up of departed souls . Moreover , these things which are now spoken of , are not always sufficient to raise up souls , because of an extranatural portion of understanding and reason , which is above , and known only to the heaven and destinies , and their powers . We ought therefore to allure the said souls , by supernatural and coelestial powers duely administered , even by those things which do m●●e the very harmony of the soul , as well imaginative , as rational and intellectual ; as are voices , songs , sounds , inchantments : and religious things ; as prayers , conjurations , exorcisms , and other holy rites , which may very commodiously be administered hereunto . The end of the fourth book of Agrippa . HEPTAMERON : OR MAGICAL ELEMENTS OF PETER de ABANO , PHILOSOPHER . IN the former book , which is the fourth book of Agrippa , it is sufficiently spoken concerning Magical ceremonies , and Initiations . But because he seemeth to have written to the 1earned , and well experienced in this art ; because he doth not specially treat of the ceremonies , but rather speaking of them in general , it was therefore thought good to add hereunto the magical elements of Peter de Abano : that those who are hitherto ignorant , and have not tasted of magical superstitions , may have them in readiness , how they may exercise themselves therein . For we see in this book , as it were a certain introduction of magical vanity ; and as it were in present exercise , they may behold the distinct functions of spirits , how they m●y be drawn to discourse and communication ; what is to be done every day , and every hour ; and how they shall be read , as if they were described syllable by syllable . In brief , in this book are kept the principles of magical conveyances . But because the greatest power is attributed to the Circles ; ( For they are certain fortresses to defend the operators safe from the evil spirits ; ) in the first place we will treat concerning the composition of a Circle . Of the Circle , and the composition thereof . THE form of Circles is not always one and the same ; but useth to be changed according to the order of the spirits that are to be called , their places , times , days and hours . For in making a circle , it ought to be considered in what time of the year , what day , and what hour , that you make the circle ; what spirits you would call , to what star and region they do belong , and what functions they have . Therefore let there be made three circles of the latitude of nine foot , and let them be distant one from another a hands breadth ; and in the middle circle , first , write the name of the hour wherein you do the work . In the second place , write the name of the Angel of the hour . In the third place , the Sigil of the Angel of the hour . Fourthly , the name of the Angel that ruleth that day wherein you do the work , and the names of his ministers . In the fifth place , the name of the present time . Sixthly , the name of the spirits ruling in that part of time , and their Presidents . Seventhly , the name of the head of the sign ruling in that part of time wherein you work . Eightly , the name of the earth , according to that part of time wherein you work . Ninthly , and for the completing of the middle circle , write the name of the sun and of the moon , according to the said rule of time ; for as the time is changed , so the names are to be altered . And in the outermost circle , let there be drawn in the four angles , the names of the presidential Angels of the air , that day wherein you would do this work ; to wit , the name of the King and his three ministers . Without the Circle , in four Angles , let Pentagones be made . In the inner circle let there be written four divine names with crosses interposed in the middle of the circle ; to wit , towards the East let there be written Alpha , and towards the West let there be writt●n Omega ; and let a cross divide the middle of the circle . When the the circle is thus finished , according to the rule now before written , you shall proceed . Of the names of the hours , and the Angels ruling them . IT is also to be known , that the Angels do rule the hours in a successive order , according to the course of the heavens , and planets unto which they are subject ; so that that spirit which governeth the day ruleth also the first hour of the day ; the second from this governeth the second hour ; the third , the third hour , and so consequently : and when seven planets and hours have made there revolution , it returneth again to the first which ruleth the day . Therefore we shall first speak of the names of the hours . Hours of the day . 1. Yain. 2. Janor . 3. Nasnia . 4. Salla . 5. Sadedali . 6. Thamur . 7. Ourer . 8. Thamic . 9. Neron . 10. Jayon . 11. Abai . 12. Natalon . Hours of the night . 1. Beron , 2. Barol . 3. Thami . 4. Athar . 5. Methon . 6. Rana . 7. Netos . 8. Tusrac . 9. Sassur . 10. Agle . 11. Calerva . 12. Salam . Of the names of the Angels and their Sigils , it shall be spoken of in their proper places . Now let us take a view of the names of the times . A year therefore is fourfold , and is divided into the spring , summer , harvest , and winter ; the names wherof are these . The spring , Talvi . The summer , Casmaran . Autumn , Adarael . Winer , Farlas . The Angels of the spring , Caracasa , Core , Amatiel , Commissoros . The head of the sign of the spring , Spugliguel . The name of the earth in the spring , Amadai . The names of the sun and moon in the spring ; the sun , Abraym ; the moon . Agusita . The Angels of the summer , Gargatel , Tariel , Gaviel . The head of the sign of the summer , Tubiel . The name of the earth in summer , Festativi . The names of the sun and moon in summer ; the sun , Athemay . The moon . Armatus . The Angels of Autumn , Tarquam , Guabarel . The head of the sign of Autumn , Torquaret . The name of the earth in Autumn , Rabinnara . The names of the sun and moon in Autumn , the sun , Abragini . The moon , Matasignais . Ths Angels of the winter , Amabael , Ctarari , The head of the sign of winter , Altarib , The name of the earth in winter , Geremiah , The names of the sun and moon in winter ; the sun , Commutaff . The moon , Affaterim . The Consecrations and Benedictions : and first of the Benediction of the Circle . WHen the circle is ritely perfected , sprinkle the same with holy or purged water , and say , Thou shalt purge me with hysop , O Lord , and I shall be clean : thou shalt wash me , and I shall be whiter than snow . T●e Benediction of Perfumes . THE God of Abraham , God of Isaac , God of Jacob , bless here the creatures of these kinds , that they may fill up the power and virtue of their odours ; so that neither the enemy , nor any false Imagination , may be able to enter into them : through our Lord Jesus Christ , &c. Then let them be sprinkled with holy water . The Exorcism of fire upon which the perfumes are to be put . THE fire which is to be used for fumigations , is to be in a new vessel of earth or iron : and let it be exorcised after this manner . I exorcise thee , O thou creature of fire , by him by whom all things are made , that forthwith thou cast away every phantasm from thee , that it shall not be able to do any hurt in any thing . Then say , Bless , O Lord this creature of fire , and sanctify it , that it may be blessed to set forth the praise of thy holy name , that no hurt m●y c●me to the exorcisers or spectat●rs : through ●ur Lord Jesus Christ , &c. Of the garment and pentacle . LET it be a Priests garment , if it can be : but if it cannot be had , let it be of linen , and clean . Then take this pentacle made in the day and hour of Mercury , the moon increasing written in parchment made of a kids skin . But first let there be said over it the mass of the holy Ghost , and let it be sprinkled with water of baptism . An Oration to be said , when the Vesture is put on . A Noor , Amacer , Amides , Theodonias , Anitor , by the merits of the a●gels , O Lord. I will put on the garment ●f salvation , that this which I I desire I may bring to effect : through thee the most holy Adonay , whose kingdom endureth for ever and ever , Amen Of the manner of working . LET the moon be increasing and equal , if it may then be done , and let her not be combust . The operator ought to be clean and purified by the space of nine days before the beginning of the work , and to be confessed , and receive the holy communion . Let him have ready the perfume appropriated to the day wherein he would perform the work . He ought also to have holy water from a Priest , and a new earthen vessel with fire , a Vesture and pentacle ; and let all these things be rightly and duly consecrated and prepared . Let one of the servants carry the earthen vessel full of fire , and the perfumes , and let another bear the book , another the garment and pentacle , and let the Master carry the sword ; over which there must be said one mass of the Holy Ghost ; and on the midle of the sword , let there be written this name Alga † , and on the other side thereof the name † On † . And as he goeth to the consecrated place , let him continually read Letanies , the servants answering . And when he cometh to the place where he will erect the circle , let him draw the lines of the circle as we have before taught : and after he hath made it , let him sprinkle the circle with holy water , saying Asperges me domine , &c. The Master therefore ought to be purified with fasting , chastity , and abstinency from all luxury the space of three whole days before the day of the operation . And on the day that he would do the work , being cloathed with pure garments , and furnished with pentacles , perfumes , and other things necessary hereunto , let him enter the circle , and call the Angels from the four parts of the world , which do govern the seven planets the seven days of the week , colours and metals ; whose names you shall see in their places . And with bended knees invocating the said Angels particularly , let him say , O Angeli supradicti , est●te adjutores meae petitioni , & in adjutorium mihi , in meis rebus & petitionibus . Then let him call the Angels from the four parts of the world , that rule the air the same day wherein he doeth the work or experiment . And having implored specially all the names and spirits written in the circle , let him say , O vos omnes , adjuro atque contestor per sedem Adonay , per Hagios , Theos , Ischyros , Athanatos , Paracletos Alpha & Omega , & per haec tria nomina secreta , Agla , On , Tetragrammaton , quod bodie debeatis adimplere quod cupio . These things being performed , let him read the conjuration assigned for the day wherein he maketh the experiment , as we have before spoken ; but if they shall be pertinacious and refractory , and will not yield themselves obedient , neither to the conjuration assigned to the day , nor to the prayers before made , then use the conjuration and exorcism , following . An Exorcism of the Spirits of the air . NOS facti ad imaginem Dei , datati potentia Dei , & ejus facti voluntate , per potentissimum & corroboratum nomen D●i El , forte & admirabile , vos exorcizamus ( here he shall name the spirits be would have appear , of what order soever they be ) & imperamus per eum qui dixit , & factum est , & per omnia nomina Dei , & per nomen Adonay , El , Elohim , Elohe , Z●baoth , Elion , Escerchie , Jah . Tetragrammaton , Sadai , Dominus Deus , excelsus , exorcizamus vos , atque pot●nter imperamus , ut appareatis statim nobis hic juxta Circulum in pulebra forma , videlicet humana , & sine deformitate & tortuositate aliqua . Venite vos omnes tal●● , qui● vobis imperamus , per nomen Y & V quod Adam audivit , & locutus est : & per nomen Dei Agla , quod Loth audivit , & factum s●lvus cum sua familia : & per nomen Joth quod Jacob audivit ab Angelo secum luctantes , & liberatus est de manu fratris sui Esau : and by the name An●phexeton , quod Aaron audivit , & loquens , & sapiens factus est : & per nomen Zebaoth , quod Moses nominavit , & omnia flumina & plaudes de terra Aegypti versae fuerunt in sanguinem : & per nomen Ecerchie Oriston , quod Moses nominavit , & omnes fluvii ebullierunt ranas , & ascenderunt in domos Aegyptiorum , omnia destruentes : & per nomen Elion , quod Moses nominavit , & fuit grando talis ; qualis non fuit ab initio mundi : & per nomen Adonay , quod Moses nominavit , & fuerunt locustae , & apparuerunt super terram Aegyptiorum , & comederunt quae residua erant grandini : & per nomen Schemes amathia , quod Josua vocavit , et remoratus est Sol cursum : & per nomen Alpha & Omega , quod Daniel nominavit , & destruxit Beel , & Draconem interfecit : & in nomine Emmanuel , quod tres pueri , Sidrach , Misach & Abdenago , in camino ignis ardentis , cantaverunt , & liberati fuerunt : & per nomen Hagaios , & sedem Adonay , & per Theos , Iscyros , Athanatos , Paracletus ; & per haee tria secreta nomina Agla , On , Tetragrammaton , adjuro , contestor , & per haec nomina , & per alia nomina Domini nostri Dei Omnipotentis , vivi & veri , vos qui vestra culpa de Caelis ejecti fuistis usque ad infernum locum , exorcizamus , & viriliter imperamus , per eum qui dixit , & factum est , cui omnes obediunt creaturae , & per illud tremendum Dei judicium : & per mare omnibus incertum , vitreum , quod est ante conspectum divinae majestatis gradiens , & potentiale : & per quatuor divina animalia T. ante sedem divinae majestatis gradienta , & oculos ante & retro habentia ; & per ignem ante ejus thronum circumstantem ▪ & per sanctos Angelos Caelorum , T. & per eam quae Ecclesia Dei nominatur : & per summam sapientiam Omnipotentis Dei viriliter exorcizamus , ut nobis hic ante circulum appareatis , ut faciendam nostram voluntatem , in omnibus prout placuerit nobis : per sedem Baldachiae , & per hoc nomen Primeumaton , quod Moses nominavit , & in cavernis abyssi fuerunt profundati vel absorpti , Datan , Corah & Abiron : & in virtute istius nominis Primeumaton , tota Caeli militia compellente , maledicimus vos , privamus vos omni officio , loco & gaudio vestro , usque in profundum abyssi , & usque ad ultimum diem judicii vos ponimus , & relegamus in ignem aeternum , & in stagnum ignis & sulphuris , nisi statim appareatis hic coram nobis , ante Circulum , ad faciendum voluntatem nostram . In omnibus venite per haec nomina , Adonay Zebaoth , Adonay Amioram . Venite , venite , imperat vobis , Adonay , Saday , Rex regum potentissimus & tremendissimus , cujus vires nulla subterfugere potest creatura vobis pertinacissimis futuris nisi obedieritis , & appareatis ante hunc Circulum , affabiles subito , tandem ruina flebilis miserabilisque , & ignis perpetuum inextinguibilis vos manet . Venite ergo in nomine Adonay Zebaoth , Adonay Amioram : venite , venite , quid tardatis ? festinate imperat vobis Adonay , Saday , Rex regum , El , Aty , Titcip , Azia , Hyn , Jen , Minosel , Achadan , Vay , Vaa , Ey , Haa , Eye , Exe , a , El , El , El , a , Hy , Hau , Hau , Hau , Va , Va , Va , Va. An Exorcism of the Spirits of the Air. WE being made after the Image of God , endued with power from God , and made after his will , do exorcize you by the most mighty and powerful name of God , El , strong and wonderful ( here he shall name the Spirits he would have appear , of what order soever they be ) and we command you by him , who said the word and it was done , and by all the names of God , and by the name Adonay , El , Elohim , Elche , Zebaoth , Elion , Escerchie , Jah , Tetragrammaton , Saday , Lord God most high : we exorcize you , and powerfully command you , that you forthwith appear unto us , here before this circle , in a fair human shape , without any deformity or tortuosity ; come ye all such , because we command you by the name Y and V , which Adam heard and spoke , and by the name of God Agla , which Lot heard and was saved with his family ; and by the name Joth , which Jocob heard from the Angel wrestling with him , and was delivered from the hand of his brother Esau ; and by the name Anaphexeton , which Aaron heard and spoke , and was made wise ; and by the name Zebaoth , which Moses named , and all the rivers and waters in the land of Egypt were turned into blood ; and by the name Ecerchie Oriston , which Moses named , and all the rivers brought forth frogs , and they ascended into the houses of the Egyptians , destroying all things ; and by the name Elion , which Moses named , and the●e was great hail , such as hath not been since the beginning of the world ; and by the name Adonay , which Moses named , and there came up locusts , which appeared upon the whole land of Egypt , and devoured all which the hail had left : and by the name Schemes amathia , which Joshua called upon , and the Sun stayed his course ; and by the name Alpha and Omega , which Daniel named and destroyed Bel and slew the Dragon ; and in the name Emmanuel , which the three children , Sidrach , Misach , and Abednego , sung in the midst of the fiery surnace , and were delivered ; and by the name Hagios , and by the seal of Adonay , and by Iscyros , Athanatos , Paracletus ; and by these three secret names , Agla , On , Tetragrammaton , I do adjure and contest you ; and by these names , and by all the other names of the living and true God , and by our Lord Almighty , I exorcise and command you , by him that spake the word and it was done , to whom all creatures are obedient ; and by the dreadful Judgment of God ; by ●he uncertain sea of glass ; which is before the face of the divine Majesty mighty and powerful ; by the four beasts before the throne , having eyes before and behind , and by the fire round about his throne , and by the holy Angels of heaven ; by the mighty wisdom of God , we do powerfully exorcise you , that you appear here before this Circle to fulfil our will in all things which shall seem good unto us ; by the seal of Baldachia , and by this name Primeumaton , which Moses named , and the earth opened and swallowed up Corah , Dathan , and Abiram ; and in the power of that name Primeumaton , commanding the whole host of heaven , we curse you and deprive you from all your office , joy and place , and do bind you in the depth of the bottomless Pit , there to remain until the day of the last judgment ; and we bind you into eternal fire , and into the lake of fire and brimstone , unless you forthwith appear here before this Circle to do our will : Therefore come ye by these names , Adonay , Zebaoth , Adonay Amioran ; come ye , come y● , Adonay commandeth you ; Saday , the most m●●●ty and dreadful King of Kings , whose 〈◊〉 no creature is able to resist , be unto you mo●t dreadful , unless ye obey , and forthwith affably appear before this circle , let miserable ruin and fire unquenchable remain with you : therefore come ye in the name of Adonay Zebaoth , Adonay Amioram ; come , come , why stay you ? hasten : Adonay , Saday , the King of Kings commands you ; El , Aty , Titeip , Azia , Hin , Jen , Minosel , Achadan , Vay , Vaah , Ey , Exe , a , El , El , El , a , Hy , Hau , Hau , Hau , Va , Va , Va , Va. A Prayea to God , to be said in the four parts of the world , in the Circle . A Morule , Taneha , Latisten , Rabur , Teneba , Latisten , Escha , Aladia , Alpha & Omega , Leyste , Oriston , Adonay : O my most merciful heavenly Father , have mercy upon me , although a sinner : make appear the arm of thy power in me this day ( although thy unworthy child ) against these obstinate and pernicious Spirits , that I by thy will may be made a contemplator of thy divine works , and may be illustrated with all wisdom , and always worship and glorify thy name . I humbly implore and beseech thee , that these Spirits which I call by thy judgment , may be bound and constrained to come , and give true and perfect answers to those things which I shall ask them , and that they may declare and shew unto us those things which by me or us may be commanded them , not hurting any creature , neither injuring nor terrifying me or my fellows nor hurting any other creature , and affrighting no man ; but let them be obedient to my requests in all these things which I command them . Then let him stand in the middle of the Circle , and hold his hand towards the pentacle , and say , Per Pentaculum Salomonis advocavi , dent mihi responsum verum . By the Pentacle of Solomon I have called you , give me a true answer . Then let him say , Beralanensis , Baldachiensis , Paumachiae & Apologiae sedes , per Reges protestatesq magnanimas , ac principes praepotentes , genio , Liachidae , ministri tartareae sedes : primac , hic princeps sedis Apologiae nona coherte ; Ego vos invoco , & invocando vos conjuro , atque superna Majestatis munitus virtute potenter imperio , per cum qui dixit , & factum est , & cui obediunt omnes creaturae : & per hoc nomen ineffabile , Tetragrammaton Johovah , in quo est plasinatum omne seculum , quo audito elementa corruunt , aer concutitur , mare retrograditur , ignis extinguitur , terra tremit , omnesque exercitus Caelestium , Terrestrium , & infernorum tremunt , turbantur & corruunt : quatenus cito & sine mora & omni occasione remota , ab universis mundi partibus veniatis , et rationabiliter de omnibus quacunque interrogavero , respondeatis vos , et veniatis pacifice , visibiles , et affabiles : nunc et sine mora manifestantes quod eupimus : conjurati per nomen aeterni vivi et veri Dei Helioren , et mandata nostra perficientes , persistentes semper usque ad finem , et intentionem meam , visibiles nobis , et effabiles , clara voce nobis , intelligibile , et sine omni ambiguitate . BEralaneusis , Baldachiensis , Paumachiae et Apologiae sedes , by the most mighty Kings and Potestates , and the most powerful Princes Genio , Liachidae , Ministers of the Tartarean seat , chief Prince of the seat of Apolig●a in the ninth Legion ; I invoke you , and by invocating conjure you , and being armed with power from the supream Majesty , I strongly command you , by him who spoke and it was done , and to whom all creatures are obedient ; and by this ineffable name Tetragrmmaton Jehovah , which being heard , the Elements are overthrown , the Air is shaken , the Sea runneth back , the fire is quenched , the earth trembleth , and all the host of Celestials , Terrestrials and Infernals do tremble , and are troubled and confounded together : Wherefore forthwith and without delay , do you come from all parts of the world , and make rational answers unto all things I shall ask of you , and come ye peaceably , visibly , and affably , now without delay manifesting what we desire , being conjured by the name of the eternal , living and true God Helioren , and fulfil our commands , and persist unto the end , and according to our intentions , visibly and affably speaking unto us with a clear voice , intelligible and without any ambiguity . Visions and apparitions . QUibus rite peractis , apparebunt infinitae , visiones , et phantasmata pulsantia organa et omnis generis instrumenta musica , idque sit a spiritibus , ut terrore compulsi socii abeant a Circulo , quia nihil adversus magistrum possunt . Post haec videbis infinitos sagittarios cum infinita multitudine bestia●um horribilem : quae ita se componunt , ac si vellent devorare socios : et tamen nil timeant . Tunc Sacerdos sive Magister , adhibens manum Pentaculo , dicat : fugiat hinc iniquitas vestra , virtute vexilli Dei. Et tunc spiritus obedire magistro coguntur , et socii nil amplius videbunt . Then let the exorcist say , stretching out his hand to the Pentacle , Ecce Pentaculum Salomonis , quod ante vestram adduxi praesentiam exorcizatoris in medio Exorcismi , qui est optime a Deo mutinus , intrepidus , providus , qui viribus potens vos exorcizando invocavii et vocat . Venite ergo cum sestinatione in virtute nominum istorum , Aye , Saraye , Aye , Saraye , Aye , Saraye , ne differatis venire , per nomina aeterna Dei vivi et veri Eloy , Archima , Kabut : et per hoc praesens Pentaculum , quod super vos potenter imperat : et per virtutem caelestium spirituum dominorum vestrorum : et per personam exorcizatoris , conjurati , festinati venire et obedire praeceptori vestro , qui vocator Octinomos . His peractis , sibiles in quatuor angulis mundi . Et videbis immediate magnos motus : et cum videris , dicas : Quid tardatis ? quid moramini ? quid facitis ? praeparate vos et obedite praeceptori vestro , in nomine Domini Bathat , vel Vachat super Abrac ruens , supervenieus , Abeor super Aberer . Tunc immediate venient in sua forma propria . Et quando videbis eos juxta Circulum , ostende illis Pentaculum cooperatum syndone sacro , et discooperiatur , ●t dicat , Ecce conclusionem vestram , nolite fieri inobedientes . Et subito videbis eos in pacifica forma : et dicent tibi , Pete quid vis , quia nos sumus parati complere omnia mandata tua , quia dominus ad haec nos subjugavit . Cum autem apparuerint Spiritus , tunc dicas , Bene veneritis Spiritus , vel reges nobilissimi , quia vos vocavi per illum cui omne genu flectitur caelestium , terrestrium et infernorum : cujus in manu omnia regna regum sunt , nec est quiae suae contrarius esse possit Majestati . Quatenus constringuo vos , ut hic ante circulum visibiles , affabiles permanetis , tamdiu tamque constantes , nec sint licentia mea recedatis , donec meam sine fallacia aliqua et veredice perficiatis voluntatem , per potentiae illius virtutem , qui mare posuit terminum suum , quem praeterire non protest , et lege illius potentiae , non pertransit fines suos , Dei scilicet altissimi , regis , domini , qui cuncta creavit , Amen . Then command what you will , and it shall be done : afterwards license them thus . † In nomine Paetris , † Filii , et † Spiritus sancti , ite in pace ad loca vestra : et pax sit inter nos et vos , parati sitis venire vocati . Visions and apparitions . THESE things duly performed there will appear infinite Visions and Phantasms , beating of organs and all kinds of musical Instruments , which is done by the spirits , that with the terror they might force the companions to go out of the Circle , because they can do nothing against the Master . After this you shall see an infinite company of archers , with a great multitude of horrible beasts , which will so compose themselves , as if they would devour the fellows : nevertheless fear nothing . Then the Priest or Master holding his hand towards the pentacle , shall say , Avoid hence these iniquities by virtue of the banner of God ; and then will the spirits be compelled to obey the Master , and the company shall see no more . Then let the exorcist , stretching out his hand to the pentacle say , Behold the pentacle of Solomon which I have brought before your presence . Behold the person of the exorcist in the middle of the exorcism , who is armed by God , and without fear , and well provided , who potently invocateth and calleth you by exorcizing ; come therefore with speed , in the virtue of these names , Aye Saraye , Aye Saraye ; defer not to come by the eternal names of the living and true God , Eloy , Archima , Rabur , and by the pentacle here present , which powerfully reigns over you , and by virtue of the celestial spirits your Lords , and by the person of the exorci●t , being conjured , make haste to come and yield obedience to your Master , who is called Octinomos . This being performed , there w●●l be ●issi●gs in the four parts of the world , and then immediately you shall see great motions ; and when you see them , say , why stay you ? wherefore do you delay ? what do you ? prepare yourselves to be obedient to your Master , in the name of the Lord Bathat or Vachat rushing upon Abrac , Abeor coming upon Aberer . Then they will immediately come in their proper form ; and when you see them before the Circle , shew them the Pentacle covered with fine linen ; uncover it and say , behold your confusion , if you refuse to be obedient ; and suddenly they will appear in a peaceable form , and will say , ask what you will , for we are prepared to fulfil all your commands , for the Lord hath subjected us hereunto : and when the spirits have appeared , then you shall say , welcome spirits , or most noble Kings , because I have called you through him to whom every knee doth bow , both of things in heaven and things on earth , and things under the earth , in whose hands are all the kingdoms of Kings , neither is their any that can contradict his Majesty . Wherefore I bind you , that you remain affable and visible before this circle , so long and so constant ; neither shall ye depart without my licence , until you have truely and without any fallacy performed my will , by virtue of his power , who hath set the sea her bounds , beyond which these cannot pass , nor go beyond the law of his power , to wit , of the most high God , Lord and King , who hath created all things , Amen . † In the name of the Father , † and of the Son , † and of the holy Ghost , go in peace unto your places ; peace be between us and you , be ye ready to come when ye are called . These are the things which Peter de Abano hath spoken concerning magical elements . But that you may the better know the manner of composing a Circle , I will set down one scheme so that if any one would make a Circle in spring-time for the first hour of the Lord's day , it must be in the same manner as is the figure following . The figure of a Circle for the first hour of the Lord's day in Spring-time . Varcan Rex Tus Andos Cynabal Michail Dardid Huratapel Talui Caracasa Cor An●aliel Commissoros Spughguel Amaday Abraym Aguista Yayn Michel ✚ Adonay / ✚ ✚ Eloy / ✚ ✚ Agla / ✚ ✚ Tetragrammaton Alpha et ω It remaineth now , that we explain the week , the several days thereof ; and first of the Lord's day . Considerations of the Lord's day . THE Angel of the Lord's day , his Sigil , Planet , Sign of the Planet , and the name of the fourth heaven . Michaīl ☉ ♌ Machen . The Ang●ls of the Lord's day ; Michael , Dardiel , Hurat●pal . The Angels of the air ruling on the Lord's day ; Varcan . King. His ministers ; Tus , Andas , Cynabal . The wind which the Angels of the air abovesaid are under ; the North-wind . The Angels of the fourth heaven , ruling on the Lord's day , which ought to be called from the four parts of the world . At the East , Samael , Baciel , Atel , Gabriel , Vionatraba . At the West ; Anael , Pabel , Ustael , Burchat , Suceratos , Capabili . At the North ; Aiel , Aniel , vel Aquiel . Masgabriel , Sapiel , Matuyel . At the South ; Haludiel , Machasiel , Charsiel , Uriel , Naromiel . The perfume of the Lord's day , Red Sanders . The Conjuration of the Lord's day , COnjuro & confirmo super vos Angeli fortes Dei , & sancti , in nomine Adonay , Eye , Eye , Eya , qui est ille , qui fuit , est & erit , Eye , Abr●ye ; & in nomine Saday , Cados , Cados , Cados , alte sedentis super Cherubin , & per nomen magnum ipsius Dei fortis & potentis , exaltatique super omnes caelos , Eye , Seraye , plasma●●ris seculorum , qui creavit mundum , caelum , 〈◊〉 , mare , & omnia quae in eis sunt in primo 〈◊〉 & sigillavit ea sancto nomine suo Phaa : & 〈◊〉 nomina sanctorum Angelorum , qui domi●●tur in q●arto exercitu , & serviunt coram po●●●issimo Salamia , Angelo magno & honorato : 〈◊〉 p●r nomen stellae , quae est Sol , & per signum , 〈◊〉 p●r immensum nomen Dei vivi , & per nomina omnia praedicta ; conjuro te Michael angele magn● , qui es praepositus Diei Dominicae : & per nomen Adonay , Dei Israel , qui creavit mundum & quinquid in eo est , quod pro melabores , & adimpleas omnem meam petitionem , juxta meum velle & votum meum , in negotio & causa mea . And here thou shalt declare thy cause and business , and for what thing thou makest this conjuration . The Conjuration of the Lord's day . I Conjure and confirm upon you , ye strong and holy Angels of God , in the name Adonay , Eye , Eye , Eya , which is he who was , and is , and is to come , Eye Abray ; and in the name Saday , Cados , Cados , Cados , sitting on high upon the Cherubin ; and by the great name of God himself , strong and powerful , who is exalted above all heavens , Eye , Saray , maker of the world , who created the world , the heaven , the earth the sea , and all that in them is in the first day , and sealed them with his holy name Phaa ; and by the name of the holy Angels who rule in the fourth Heaven , and serve before the most mighty Salamia , an Angel great and honourable ; and by the name of his star , which is Sol ; and by his sign ; and by the immense name of the living God , and by all the names aforesaid , I conjure thee Michael , Oh! great Angel , who art chief ruler of the Lord's day ; and by the name Adonay , the God of Israel , who hath created the world , and all that therein is , That thou labour for me , and fulfil all my petitions , according to my will and desire , in my cause and business . The spirits of the air of the Lord's day , are under the north wind ; their nature is to procure gold , gems , carbuncles , riches ; to cause one to obtain favour and benevolence ; to dissolve the enmities of men ; to raise men to honours ; to carry or take away infirmities . But in what manner they appear , is spoken already in the former book of magical ceremonies . Consideration of Monday . THE Angel of Monday , his Sigil , Planet , the Sign of the Planet , and name of the first heaven . Gabriel ☽ ♋ Shamain The Angels of Monday ; Gabriel , Michael , Samael . The Angels o● the Air ruling on Monday , Arcan , King. His ministers ; Bilet , Missabu , Abuzaha . The wind which the said Angels of the Air are subject to : the West-wind . The Angels of the first heaven , ruling on Monday , which ought to be called from the four parts of the world . From the east , Gabriel , Gabrael , Madiel , Deamiel , Janaek . From the west ; Sachiel , Zaniel , Habaiel , Bachanael , Corabael . From the north ; Mael , Uvael , Valnum , Baliel , Balay , Humastrau . From the south ; Curaniel , Dabriel , Darquiel , Hanun , Anayl , Vetuel . The perfume of Monday . Aloes . The Conjuration of Monday . COnjuro & confirmo super vos Angeli fortes & boni , in nomine Adonay , Adonay , Adonay , Eye , Eye , Eye , Cados , Cados , Cados , Achim , Achim , Ja , Ja , Fortis , Ja , qui apparuit monte Sinai , cum glorificatione regis Adonay , Saday , Zebaoth , Anathay , Ya , Ya , Ya , Ma●inata , Abim , Jeia , qui maria creavit , stagna & omnes aquas in secundo die , quasdam super caelos , & quasdam in terra . Sigillavit mare in alio nomine suo , & terminum , quem sibi po●uit , non praeteribit : & per nomina Ang●lorum , qui dominantur in primo excercitu , qui serviunt ●rphaniel Angelo magno , precioso & honorato : & per nomen stellae , quae est Luna : & per nomina praedicta , super te conjuro , scilicet Gabriel , qui es praepositus diei Lunae secundo , quod pro me labores & adimpleas , &c. As the conjuration of Sunday . The Conjuration of Monday . I Conjure and confirm upon you ye strong and good Angels , in the name of Adonay , Adonay , Adonay , Eye , Eye , Eye , Cados , Cados , Cados , Achim , Achim , Ja , Ja , strong Ja , who appeared in mount Sinai , with the glorification of King Adonay , Saday , Zebaoth , Anathay ▪ Ya , Ya , Ya , Marinata , Abim , Jeia , who created the Sea and all lakes and waters in the second day , which are above the heavens and in the earth , and sealed the Sea in his high name , and gave it bounds , beyond which it cannot pass : and by the names of the Angels , who rule in the first Legion , who serve Orphaniel , , a great , precious and honourable Angel , and by the name of his star , which is ☽ ; and by all the names aforesaid , I conjure thee Gabriel , who art chief ruler of Monday the second day , that for me thou labour and fulfil , &c. The Spirits of the air of Monday are subject to the west-wind which is the wind of the moon : their nature is to give silver ; to convey things from place to place ; to make horses swift , and to disclose the secrets of persons both present and future ; but in what manner they appear you may see in the former book . Considerations of Tuesday . THE Angels of Tuesday , his Sigil , his Planet , the Sign governing that Planet , and the name of the fifth heaven . Samael ... ♂ ♈ . ♏ . Machon . The Angels of Tuesday : Samael , Satael , Amabiel . The Angels of the Air ruling on Tuesday , Samax , King. His ministers , Carmax , Ismoli , Paffran . The wind to which the said Angels are subject . The East-wind . The Angels of the fifth heaven ruling on Tuesday , which ought to be called from the four parts of the World. At the east ; Friagne , Guael , Damael , Calzas , Arragon . At the west : Lama , Astagna . Lobquin , Soncas , Jazel , Isiael , Irel. At the north : Rahumel , Hyniel , Rayel , Seraphiel , Mathiel , Fraciel . At the south : Sacriel , Janiel , Galdel , Osael , Vianuel , Zaliel . The perfume of Tuesday . Pepper . The Conjuration of Tuesday . COnjuro & confirmo super vos , Angeli fortes & sancti , per nomen Ya , Ya , Ya , He , He , He , Va , Hy , Hy , Ha , Ha , Ha , Va , Va , Va , An , An , An , Aie , Aie , Aie , El , Ay , Elibra , Eloim , Eloim , & per nomina ipsius alti Dei , qui fecit aquam aridam apparere , & vocavit terram , & produxit arbores , & herbas de ea & sigillavit super eam cum precioso , honorato , metuendo & sancto nomine suo : & per nomen angelorum dominantium in quinto exercitu , qui serviunt Acimoy Angelo magno , forti , potenti , & honorato : & per nomen Stellae , quae est Mars : & per nomina praedicta conjuro super te Samael , Angele magne , qui praepositus es diei Martis ; & per nomina Adonay , Dei vivi & veri , quod pro me labores , & adimpleas , &c. As in the Conjuration of Sunday . The Conjuration of Tuesday . I Conjure and call upon you , ye strong and good Angels ! in the name Ya Ya Ya , He He He , Va , Hy Hy , Ha Ha Ha , Va Va Va , An An An , Aia Aia Aia , El , Ay , Elibra , Eloim Eloim , and by the names of him the high God ; who hath made the Sea into dry Land , and by his word hath made the Earth , and produced Trees and hath set his Seal upon the Plants of it , with his precious , honoured , revered , & holy name : and by the name of the Angels governing in the fifth House , who are subservient to the great Angel Acimoy , who is strong , powerful , and honoured , & by the name of the Constellation , which is called Mars . And I call upon thee Samael , and the names above mentioned , thou great Angel ! who presidest over the day of Mars ; & by the name Adonay the living & true God , that you assist me in accomplishing my labours , &c. As in the Conjuration of Sunday . The Spirits of the Air of Tuesday are under the East-wind : their nature is to cause wars , mortallity , death and combustions ; and to give two thousand Soldiers at a time ; to bring death , infirmities or health . The manner of their appearing you may see in the former book . Considerations of Wednesday . THE Angel of Wednesday , his Sigil , Planet , the Sign governing that Planet , and the name of the second heaven . Raphaël ☿ ♊ ♍ Raquie . The Angels of Wednesday . Raphael , Meil , Seraphiel . The Angels of the air ruling on Wednesday . Mediat or Modiat , Rex . Ministers . Suquinos . Sallales . The wind to which the said Angels of the Air are subject . The South-west-wind . The Angels of the second heaven governing Wednesday , which ought to be called from the four parts of the world . At the East : Mathlai , Tarmiel , Baraborat . At the West ; Jerescue , Mitraton . At the north : Thiel , Rael , Jariahel , Venahel , Velel , Abuiori , Ucirnuel . At the south ; Milliel , Nelapa , Babel , Caluel , Vel , Laquel . The fumigation of Wednesday . Mastick . The Conjuration of Wednesday . COnjuro & confirmo vos angeli fortes , sancti & potentes , in nomine fortes , metuendissimi & ben dicti Ja , Adonay , Eloim , Saday , Saday , Saday , Eie , Eie , Eie , Asamie , Asaraie : & in nomine Adonay Dei Israel , qui creavit luminaria magna , ad distinguendum diem à nocte : & per nomen omnium Angelorum deservientium in exercitu secundo coram Tetra Angelo majori , atque forti & potenti : & per nomen Stellae , quae est Mercurius : & per nomen Sigilli , quae sigillatur a Deo fortissimo & honorato : per omnia praedicta supet te Raphael Angele magne , conjuro , qui es praepositus diei quartae : & per nomen sanctum quod erat scriptum in fronte Aaron sacerdotis altissimi creatoris : & per nomina Angelorum , qui in gratiam Salvatoris confirmati sunt : & per nomen sedis Ammalium , habentium senas alas , quòd pro me labores , &c. As in the Conjuration of Sunday . The Spirits of the air of Wednesday are subject to the South-west-wind : their nature is to give all metals ; to reveal all earthly things past , present and to come ; to pacify Judges , to give victories in war , to re-edify , and teach experiments and all decayed sciences , and to change bodies mixt of elements coditionally out of one into another ; to give infirmities or health ; to raise the poor , and cast down the high ones ; to bind or loose spirits ; to open locks or bolts : such-kind of spirits have the operation of others , but not in their perfect power , but in virtue or knowledge . In what manner they appear , it is before spoken . Considerations of Thursday THE Angel of Thursday , his Sigil , Planet , the sign of the Planet , and the name of the sixth heaven . Sachiel . ♃ ♐ ♓ Zebul . The Angels of Thursday ; Sachiel , Castiel , Asasiel . The Angels of the Air governing Thursday . Suth , Rex . Ministers . Maguth , Gutrix . The wind which the said Angels of the Air are under . The South-wind . But because there are no Angels of the Air to be found above the fifth heaven , therefore on Thursday say the prayers following in the four parts of the world . At the east : O Deus magne & excelse , & honorate per infinita secula . That is to say , O great and most high God , honoured world without end . At the west : O Deus sapiens , & clare , & juste , ac divina clementia : ego rogo te piissime Pater , quod meum petitionem , quod meum opus , & meum laborem hodie debeam complere , & perfecte intelligere . Tu qui vivis & regnas per infinita secula seculorum , Amen . That is to say , O wise , pure and just God , of divine clemency , I beseech thee most holy father , that this day I may perfectly understand and accomplish my petition , work , and labour ; thou who livest and reignest world without end , Amen . At the north : O Deus potens , fortis , & sine principio . That is to say , O God strong and mighty from everlasting . At the south : O Deus potens & misericors . That is to say , O mighty and merciful God. The perfume of Thursday . Saffron . The Conjuration of Thursday . COnjuro & confirmo super vos , Angeli sancti , per nomen Cados , Cados Cados , Eschereie , Eschereie , Eschereie , Hatim , ya , fortis firmator seculorum , Cantine , Jaym , Janic , Anic , Calbat , Sabbac , Berisay , Alnaym : & per nomen Adonay , qui creavit pisces reptilia in aquis , & aves super faciem terrae , volantes versus coelos die quinto : & per nomina Angelorum servientium in sexto exercitu coram Pastore Angelo sancto & magno & potenti principe : & per nomen stellae , quae est Jupiter , & per nomen Sigili sui : & per nomen Adonay , summi Dei , omnium creatoris : & per nomen omnium stellarum , & per vim & virtutem earum : & per nomina praedicta , conjuro te Sachiel Angele magne , qui es praepositus diei Jovis , ut pro me labores , &c. As in the conjuration of the Lord's day . The Conjuration of Thursday . I Conjure and confirm upon you ye holy Angels , and by the name Cados , Cados , Cados , Eschereie , Eschereie , Eschereie , Hatim , ya , strong founder of the worlds , Cantine , Jaym , Janic , Anic , Calbot , Sabbac , Berisay , Alnaym : and by name Adonay , who created fishes , and creeping things in the waters , and birds upon the face of the earth , and flying towards heaven , in the fifth day ; and by the names of the Angels serving in the fixth host , before Pastor , a holy Angel , and a great and powerful Prince ; and by the name of his star which is Jupeter , and by the name of his seal , and by the name Adonay , the great God , creator of all things ; and by the name of all stars , and by their power and virtue , and by all the names aforesaid , I conjure thee Sachiel a great Angel , who art chief ruler of Thursday , that for me thou labour , &c. The spirits of the Air of Thursday , are subject to the south wind ; their nature is to procure the love of women , to cause men to be merry and joyful ; to pacify strife and contentions ; to appease enemies ; to heal the diseased , and to disease the whole ; and procureth losses , or taketh them away . Their manner of appearing is spoken of already . Considerations of Friday . THE Angel of Friday , his Sigil , his Planet , the sign governing that Planet , and name of the third heaven . Anaël . ♀ ♈ ♎ Sagun . The Angels of Friday ; Anael , Rachiel , Sachiel . The Angels of the Air reigning on Friday . Sarabotes , King. Ministers : Amahiel , Aba , Abalidoth , Blaef . Tho wind which the said Angels of the Air are under . The west-wind . Angels of the third heaven , ruling on Friday , which are to be called from the four parts of the world . At the east : Setchiel , Chedusitaniel , Corat , Tamael , Tenaciel . At the west : Turiel , Coniel , Babiel , Kadie , Maltiel , Huphaltiel . At the north : Peniel , Penael , Penat , Raphael , Raniel . Doremiel . At the south : Porna , Sachiel , Chermiel , Samael , Santanael , Famiel . The Perfume of Friday . Pepperwort . The Conjuration of Friday . COnjuro & confirmo super vos Angeli fortes , sancti atque potentes , in nomine On , Hey , Heya , Ja , Je , Adonay , Saday , & in nomine Saday , qui creavit quadrupedia & animalia reptilia , & homines in sexto die , & Adae dedit potestatem super omnia animalia ; unde benedictum sit nomen creatoris in loco fuo : & per nomina Angelorum servientium in tertio exercitu , coram Dagiel Angelo magno , principe forti atque potenti : & pe● nomen stellae quae est Venus : & per sigillum ejus , quod quidem est sanctum : & per nomina praedicta conjuro super te Anael , qui es praepositus diei sextae , ut pro me labores , &c. As before in the conjuration of Sunday . The Conjuration of Friday . I Conjure and confirm upon you ye strong Angels , holy and powerful ; in the name On , Hey , Heya , Ja , Je , Adonay , Saday , and in the name Saday , who created fourfooted beasts , and creeping things , and man in the sixth day , and gave to Adam power over all creatures ; wherefore blessed be the name of the creator in his place : and by the name of the Angels serving in the third host , before Dagiel a great Angel , and a strong and powerful Prince : and by the name of the star which is Venus , and by his seal which is holy , and by all the names aforesaid , I conjure upon thee Anael , who art chief ruler of the sixth day , that thou labour for me , &c. The spirits of the Air of Friday are subject to the west-wind ; their nature is to give silver ; to excite men , and incline them to luxury ; to reconcile enemies through luxury ; and to make marriages ; to allure men to love women ; to cause , or take away infirmities ; and to do all things which have motion . Considerations of Saturday , or the Sabbath day . THE Angel of Saturday , his Seal , his Planet , and the Sign governing the Planet . Cassiel ♄ ♑ ♒ The Angels of Saturday : Cassiel , Machatan , Uriel . The Angels of the Air ruling on Saturday . Maymon , King. Ministers . Abumalith , Assaibi , Balidet . The wind which the said Angels of the Air aforesaid are under . The South-wind . The fumigation of Saturday . Sulpher . It is already declared in the consideration of Thursday , that there are no Angels ruling the Air , above the fifth heaven ; therefore in the four Angles of the world , use those orations which you see applyed to that purpose on thursday . The Conjuration of Saturday . COnjuro & confirmo super vos Caphriel vel Cassiel , Machatori , & Seraquiel Angeli fortes & potentes : & per nomen Adonay , Adonay , Adonay , Eie , Eie , Eie , Acim , Acim , Cados , Cados , Ina vel Ima , Ima , Saclay , Ja , Sar , Domini formatoris seculorum , qui in septimo die quievit : & per illum qui in beneplacito suo filiis Israel in haereditatem observandum dedit , ut eum firmter custodirent , & sanctificarent , ad habendam inde bonam in alio secula remunerationem : & per nomina Angelorum servientium in exercitu septimo Pooel Angelo magno , & per potenti principi ; & per nomen stellae quae est Saturnus , & per sanctum Sigillum ejus : & per nomina praedicta conjuro super te Caphriel , qui praepositus es diei septimae quae est dies Sabbati , quod pro me labores , &c. As it is set down in the conjuration of the Lord's day . The Conjuration of Saturday . I Conjure and confirm upon you , Caphriel or Cassiel , Machator , and Seraquiel , strong and powerful Angels ; and by the name Adonay , Adonay , Adonay , Eie , Eie , Eie , Acim , Acim , Acim , Cabos , Cados , Ina , or Ima , Ima , Sallay , Ja , Sar , Lord and maker of the world , who rested on the seventh day : and by him who of his good pleasure gave the same to be observed by the children of Israel , throughout their Generations , that they should keep and sanctify the same , to have thereby a good reward in the world to come , and by the names of the Angels serving in the seventh host , before Booel , a great Angel and powerful prince ; and by the name of his star , which is Saturn ; and by his holy seal ; and by the names before spoken , I conjure upon thee Caphriel , who art chief ruler of the seventh day , which is the Sabbath day , that for me thou labour , &c. The Spirits of the Air of Saturday are subject to the South-west-wind : the nature of them is is to sow discords , hatred , evil thoughts and cogitations ; to give leave freely to slay and kill every one , and to lame or maim every member . Their manner of appearing is declared in the former book . Tables of the Angels of the Hours , according to the course of the days . SUNDAY . Hours of the day . Angels of the hours . Hours of the night . Angels of the hours . 1. Yayn . Michael . 1. Beron. Sachiel . 2. Janor . Anael . 2. Barol . Samael . 3. Nasnia . Raphael . 3. Thanu . Michael . 4. Salla . Gabriel . 4. Athir . Anael . 5. Sadedali . Cassiel . 5. Mathon , Raphael . 6. Thamur . Sachiel . 6. Rana . Gabriel . 7. Ourer . Samael . 7. Netos . Cassiel . 8. Tanic . Michael . 8. Ta●rac . Sachiel . 9· Neron . Anael . 9. Sassur . Samael . 10. Jayon . Raphael . 10. Aglo . Michael . 11. Abay . Gabriel . 11. Calerna . Anael . 12. Natalon . Cassiel . 12. Salam . Raphael . MONDAY . Hours of the day . Angels of the hours . Hours of the night . Angels of the hours . 1. Yayn . Gabriel . 1. Beron. Anael . 2. Janor . Cassiel . 2. Barol . Raphael . 3. Nasnia . Sachiel . 3. T●anu . Gabriel . 4. Salla . Samael . 4. Athir . Cassi●l . 5. Sadedali . Michael . 5. Mathon . S●c●iel . 6. Thamur , Anael . 6. Rana . Samael . 7. Ourer , Raphael . 7. Netos . Michael . 8. Tanic . Gabriel . 8. Tafrac . Anael . 9. Neron . C●ssiel . 9. Sassur . Raphael . 10. Jayon . Sachiel . 10. Ag●o . Gabriel . 11. Abay . Samael . 11. Calerno . Cassiel . 12. Natalon . Michael . 12. Salam . Sachiel . TUESDAY . Hours of the day . Angels of the hours . Hours of the night . Angels of the hours . 1 , Yayn , Samael . 1 , Beron , Cassiel . 2 , Janor , Michael . 2 , Barol , Sachiel . 3 , Nasnia , Anael . 3 , Thanu , Samael . 4 , Salla , Raphael , 4 , Athir , Michael . 5 , Sadedali , Gabriel . 5 , Mathon , Anael . 6 , Thamur , Cassiel . 6 , Rana , Raphael . 7 , Ourer , Sachiel . 7 , Netos , Gabriel . 8 , Tanic , Samael . 8 , Tafrac , Cassiel . 9 , Neron , Michael . 9 , Sussur , Sachiel . 10 , Jayon , Anael . 10 , Aglo , Samael . 11 , Abay , Raphel . 11 , Calerna , Michael . 12 , Natalon , Gabriel . 12 , Salam , Anael , WEDNESDAY . Hours of the day . Angels of the hours , Hours of the night . Angels of the hours . 1 , Yayn , Raphael . 1 , Beron , Michael . 2 , Janor , Gabriel . 2 , Barol , Anael . 3 , Nasnia , Cassiel . 3 , Thanu , Raphael . 4 , Salla , Sachiel . 4 , Athir , Gabriel . 5 , Sadedali , Samael . 5 , Mathon , Cassiel . 6 , Thamur , Michael . 6. Rana , Sachiel , 7 , Ourer , Anael . 7 , Netos , Samael , 8 , Tanic , Raphael . 8 , Tafrac . Michael . 9 , Neron , Gabriel . 9 , Sassur , Anael . 10 , Jayon , Cassiel , 10 , Aglo , Raphael . 11 , Abay , Sachiel . 11 , Calerna , Gabriel . 12 , Natalon , Samael . 12 , Salam , Cassiel . THURSDAY . Hours of the day . Angels of the hours . Hours of the night . Angels of the hours . 1 , Yayn , Sachiel . 1 , Beron , Gabriel , 2 , Janor , Samael . 2 , Barol , Cassiel . 3 , Nasnia , Michael , 3 , Thanu , Sachiel . 4 , Salla , Anael , 4 , Athir , Samael , 5 , Sadedali , Raphael . 5 , Mathon , Michael . 6 , Thamur , Gabriel . 6 , Rana , Anael , 7 , Ourer , Cassiel , 7 , Netos , Zaphael . 8 , Tanic , Sachiel . 8 , Tafrac , Gabriel , 9 , Neron , Samael . 9 , Sassur , Cassiel . 10 , Jayon , Michael . 10 , Aglo , Sachiel . 11 , Abay , Anael . 11 , Calerna , Samael . 12 , Natalon , Raphael . 12 , Salam , Michael . FRIDAY . Hours of the day . Angels of the hours . Hours of the night . Angels of the hours . 1 , Yayn , Anael . 1 , Beron , Samael , 2 , Janor , Raphael . 2 , Barol , Michael . 3 , Nasnia , Gabriel . 3 , Thanu , Anael . 4 , Salla , Cassiel . 4 , Athir , Raphael . 5 , Sadedali , Sachiel . 5 , Mathon , Gabriel . 6 , Thamur , Samael . 6 , Rana , Cassiel . 7 , Ourer , Michael , 7 , Netos . Sachiel . 8 , Tanic , Anael . 8 , Tafrac , Samael . 9 , Neron , Raphael . 9 , Sassur , Michael . 10 , Jayon , Gabriel . 10 , Aglo , Anael . 11. Abay , Cassiel . 11 , Calerna , Raphael . 12. Natalon , Sachiel . 12 , Salam , Gabriel . SATURDAY . Hours of the day . Angels of the hours . Hours of the night . Angels of the hours . 1 , Yayn , Cassiel . 1 , Beron , Raphael . 2 , Janor , Sachiel . 2 , Barol , Gabriel . 3 , Nasnia . Samael . 3 , Thanu , Cassiel . 4 , Salla , Michael . 4 , Athir , Sachiel . 5 , Sadedali , Anael , 5 , Mathon , Samael . 6 , Thamur , Raphael . 6 , Rana , Michael . 7 , Ourer , Gabriel . 7 , Netos , Anael , 8 , Tanic , Cassiel . 8 , Tafrac , Raphael ▪ 9 , Neron . Sachiel . 9 , Sassur , Gabriel . 10 , Jayon , Samael . 10 , Aglo , Cassiel 11 , Abay , Michael . 11 , Calerna , Sachiel . 12 , Natalon , Anael . 12 , Salam , Samael . But this is to be observed by the way , that the first hour of the day , of every Country , and in every season whatsoever , is to be assigned to the Sun-rising , when he first appeareth arising in the horizon : and the first hour of the night is to be the thirteenth hour , from the first hour of the day . But of these things it is sufficiently spoken . FINIS . ISAGOGE : An Introductory DISCOURSE Of the nature of such Spirits as are excercised in the sublunary bounds ; their Original , Nam●s , Offices , Illusions , power , Prophesies , Miracles ; and how they may be expelled and driven away . By Geo. Victorius Villinganus Dr. in Physic. In a Discourse between CASTOR and POLLUX . Castor . THE Greeks do report , that Castor and Pollux have both proceeded from one Egg ; but this I scarcely credit , by reason of the difference of your minds ; for thou affectest the heavens , but she meditates upon the earth and slaughters . Pollux . And from thence perhaps was derived that argument , That liberty of lying was always assigned to the Greeks . Castor . Principally . Pollux . But it is not to be supposed that the Greeks are vain in all things ; but as many others , when they speak out of a three-footed thing ; whereof also the Poet Ovid speaks in verse , — Nec singunt omnia Graeci . Castor . In this proverb I protest they are most true , without any exception , that is , one Man to another is a Devil . Pollux . Wherefore believest thou this to be most true , Castor ? Castor . Truly , that man to man is a devil and a ravening wolf , daily events do most certainly prove , if we do but note the treacheries that one man invents daily against another , the roberies , thefts , plunderings , rapes ▪ slaughters , deceits , adulteries , and an hundred vipers of this nature ; the fathers persecutes the son , with a serpentine and poisonous biting ; one friend seeks to devour another , neither can the guest be safe with his host . Pollux . I confess it is truth thou speakest ; but for ought I hear , thou dost misunderstand the Etymology of the word compared in this Proverb ; for Daemon here it is not an horrible or odious name , but the name of one that doth administer help or succour unto another , and whom Pliny calls a God. Castor . Therefore dost thou affirm the word Daemon in this Proverb to signify any other than a cunning and malicious accuser ? Pollux . Thou hast not shot besides the mark : for , that there are more Daemons than that sublunary one which thou understandest , every one may easily perceive ; who hath not negligently read the opinions of the most excellent Plato . Castor . I desire therefore , that thou wouldst not conce●l such his writings ; but that I may apprehend the marrow thereof . Pollux . I will embrace such thy desire , for truly I do delight to treat with thee concerning this subject ; mark therefore and give attention . Plato divided the order of Devils or Spirits into three degrees , which as they are distinct in the greatness of their dignity , so also they are different in the distance and holding of their places . And the first order he ascribeth to those spirits whose bodies are nourished of the most pure element of air , wrought and joined together , in a manner , as it were with splended threads , not having so much reference to the element of fire , that they may be perspicuous to the sight ; neither do they so much participate of the earth , that they may be touched or felt ; and they do inhabit the Coelestial theatre attending and waiting on their Prince , not to be declared by any human tongue , or beyond the commands of the most wise God. But the other degree is derived from those Spirits which Apuleius termeth rational animals , passive in their mind , and eternal in their time , understanding the apostate spirits spread abroad from the bounds and borders of the Moon , unto us under the dominion of their Prince Beelzebub , which before the fall of Lucifer had pure clarified bodies ; and now , like unto the former , do wander up and down , after their transgression , in the form of an airy quallity . Castor . These I do not conceive are understood in the Greek Proverb : for these do hurt , and are the accusers and betrayers of men , But proceed . Pollux . The third degree of spirits is of a divine deity , which is called by Hermes , a divine miracle to man , if he do not degenerate from the Kingly habit of his first form ; whom therefore of this kind the Greeks and Plato have called Daemons , that is , God ; and that man may be like unto God , and profitable and commodious one to another ; and so also ( the Syrian being witness ) we have known Plato himself to have been called Daemon , because he had set forth very many things of very high matters , for the good of the commmon wealth ; and so likewise Aristotle , because he very largely disputed of sublunaries , and all such things as are subject to motion and sense . Homer calleth good and evil Spirits , Daemons , without putting a discrimination . Castor . Thou hast committed the ship to the waves Pollux ; therefore cease not to proceed , and declare something more concerning the Office and imployment of these Spirits , to whom Plato attributeth the second degree , and calleth them Lunaries . Pollux . What shall I say ? Castor . In the first place , declare wherefore thou hast before termed these spirits cunning and much knowing accusers . Pollux . St. Augustine unfoldeth this difficulty , and saith , that a Devil doth so far signify the cunning and much knowing quickness and vivacity of his deceitful wit , that by the congruent and agreeable seminal mixture of elements , he doth so know the secret and unknown virtues of men , as those things which may be effected and wrought by themselves successively and leisurely according to the course of nature , he by a speedy hasting or forcing of the works of nature , or by his own art , sooner bringeth the same to pass . An example hereof he giveth in the wise men of Pharoah , who immediately brought forth frogs and serpents at the commandment of the King , which nature more slowly and leisurely procreateth . Castor . Thou hast excellently answered to the question , Pollux ; but add something concerning the original of those Spirits which do resist and refuse virtue ; for oftentimes doubting , I have been persuaded that such Erynnes as are from God , do not appear out of the earth . Pollux . The Ecclesiastical Scripture every where maketh mention of the rising of them ; but I will unfold such a doubt : and there do arise many and various opinions of writers , but more commonly Peter Lombardus in his book of Sentences , draweth his Allegations out of St. Augustine upon Genesis ; to wit , that the Devil was before his fall an Archangel , and had a fine tender body , composed by God , out of the serenity and purest matter of the sky and air , but then after his fall from an Archangel , he was made an Apostate , and his body no more fine and subtil ; but his body was made that it might suffer the effect of a more gross substance , from the quality of the more obscure , dark , and spissious air , which body also was stricken and astonished with the raging madness of pride , did draw away very many which were then Angels with him into his service and bondage , that they might be made Devils , who in this troublesome world do exercise their servile courses for him , and they do compel the inhabitants therein , or rather entice them ; and to this purpose they undertake various endeavours , and do attempt various and manifold horrible studies , that are abominable unto God , and they serve in slavery and thraldom to Beelzebub their Prince , and are held in most strong captivity . Castor . What ? have we the fall of this Archangel no where else in holy writ , but in the writings of St. Augustine . Pollux . We have also the fall of other Angels . Cast●r . Where ? Pollux . In Esaias , to whom thou shalt give the honour of an Evangelist , rather than a Prophet , because he so fully and plainly foretold of Christ and his kingdom : he maketh mention here of in his 14 Chapter . And we have them also spoken of by the Apostle Peter , when he saith , God sp●red not his Angels which sinned . 2 Epist. 2. Castor . Have the Devils a select place appointed them by God , which they inhabit ? Pollux . Peter the head of the Church , in the place before quoted , affirmeth them to be c●st headlong into ●ell , reserved in t●e c●ains of hell , from whence ( as Cortesius ●●ith 〈…〉 go out , unless it be to tempt , provok● and 〈◊〉 m●n . But St. Augustine the ch●●pion ●f Christ , in his book of the ago●y 〈…〉 , teach●th , That these kin● 〈…〉 sublunar● r●gion . And in his 4● Epist. he ●et● f●rth , That the most dark an● 〈…〉 , is predestin●ted 〈…〉 may the more nearly 〈◊〉 the●r 〈◊〉 of 〈◊〉 and detaining . Castor . Origen hath taught , that the p●●ishment of the Devils are appointed for a time ; what sayst thou to this ? Pollux . What shall I say ? unless I should bewail and deplore the opinion of so great a man. Castor . Wherefore shouldst thou do so ? Pollux . Truly if they have hardened themselves in wickedness , time cannot purge nor cleanse them ; or if they never so much desire it , they can never be able to accomplish it ; for there is no space of repentance , nor time to recall what is past , given unto them . Castor . Thou hast now declared that the Archangel that became an Apostate , did draw away very many other Angels with him in his fall , that they might become Devils : could not he of his own proper inseperate mallice after his fall sufficiently rule over his own Province , without the Angels that fell with him ? Pollux . He could : but being allured by that pride , which made him so arrogantly affect the Majesty of God , he did so far strive to be like unto God , that he chose very many Ministers , unto himself , to which in general he doth not commit all things he would have effected , but divers things to divers Ministers , as may be gathered from the Hebrew Astronomers . Those which we call Jovii & Antemeridianii , which are false Gods , that is , lyers , which desire to be esteemed and adored for Gods , and they are appointed as Servants and slaves to the Devil their Prince , that they might allure the people of the earth into a common love of themselves , which Plato saith , Is the fountain of all wickedness , that they may aspire to authority and greatness , covet to be gorgeously clothed , to be called Monarchs of the earth in perpetual power , and Gods upon earth . It is said , that it was one of these that spoke to our Saviour , shewing him all the Kingdoms of the earth , saying , All these things will I give thee , if thou wilt fall down and worship me . Castor . Certainly these Meridiani , I have almost declared to appear a madness in Libieus Sapho and Dioclesian the Emperor , who accounted , it the utmost degree of blessedness was , to be reputed for Gods. Pollux . Truly , this is a certain natural foolishness of the mind , and of human nature : he began , having taken certain little birds , to teach them by little and little to pronounce human words , and say , Sapho is a great God. Which birds when they could pronounce the words perfectly , he sent them abroad for this end and purpose , that flying every where abroad , they might repeat those words ; and the people which were ignorant of his deceitful invention , were drawn to believe , that those words were spoken by divine instinct , and thereupon adore and worship him for a God. The other would compel his Subjects hereunto , that prostrating themselves down , and lifting up their hands , they should worship him as Almighty . Castor . But are not they the captives of the Devil , who s●ir up wars , which are called bloody-men in Scripture ? Pollux . The Martialists of the north part of the world , are called executioners of vengeance authors of devastations , and sowers of evil , wor●ing and executing judgment with Asmod●us , for their King Abadaon or Applyon , whom St. John in his Rvelations , mentioneth to be ban●●hed and expelled ; for these Spirits h●ve committed to them rapines , hatred , envy , robberies , wrath , anger , the excitements and provocations to sin , war and fury ; sometimes making the Meridional Spirits their M●ssengers . And Arioch the Spirit of vengence , whose work is to cause discord among brethren , to break wedlock , and disolve conjugal love , that it 's impossible to be renewed ; of these mention is made in the 39 Chapter of Ecclesiast●c●s . And Esaias the heavenly Prophet speaketh of other Spirits sent from God to the Aegyptians to make them err , which were spirits of darkness , that is , of lies : and this kind of spirit they call Bolichim . Castor . Is unlawful venery , and excessive gluttony , also to be imputed to the Devils ? Pollux . Yes chiefly ; for Iamblicus doth assert , That the Spirits of the the water of the western part of the world , and some meridional Spirits , are pred●stinated to this purpose ; such as Nisrach and Kollen , that do so frame and contrive unlawful loves which produce shame and dishonesty , revellings and gr●●andizings , surfeitings , with excessive drunken●ss , wanton dances , gluttony and vomiting , t●ey 〈◊〉 about lakes , fish-ponds and rivers , a●● 〈◊〉 are the worst , soul and most fraudulent kind ●f Spiri●s : an● by Al●inach an occidental spir●● ; ●e 〈◊〉 se●k s●ipwrecks , tempests , earthquakes , 〈…〉 and frequ●ntly subverteth and over - 〈◊〉 ships ; and if he will appear visible , he 〈…〉 and is seen in the shape of a woman . The 〈◊〉 Astronomers before spoken of , do say , 〈…〉 spirits of the air , do cause thunders , 〈…〉 and t●underbolts , that so they might 〈…〉 and infect the air , and produce pestilence 〈…〉 . Of such kind of spirits St. John 〈…〉 in the 9 Chapter of the Revela●●●● , 〈◊〉 Meceris for their tutelar , which is a spirit causing heat in the time of noon . St. Paul calle●h him , The prince of the power of the air , and the spirit that ruleth in the children of disobedience . Castor . Are there so many monsters in phlegeton , Pollux ? Pollux . And many more ; for the same Hebrew Assertors do declare and maintain , that there are are spirits of the fiery element , raging about like the fierce Panthers , which are conversant under the lunary regions , that whatsoever is committed to them , they forthwith execute the same . And there are spirits of the earth , which inhabit in groves , woods and wildernesses , and are the plague and mischief of hunters ; and sometimes they frequent open fields , endeavouring to seduce travellers and passengers out of their right way , or to deceive them with false and wicked illusions ; or else they seek to afflict men with a hurtful melancholy , to make them furious or mad , that they may hurt them , and sometimes almost kill them . The chief of these are Sanyaab and Achimael , which are oriental spirits , a kind unapt for wickedness , by reason of the constancy of their dispositions . There are also subterranean spirits which do inhabit in dens and caverns of the earth , and in remote concavities of mountains , that they might invade deep pits , and the bowels of the earth ; these do dig up metals , and keep treasures , which oftentimes they do transport from one place to another , lest any man should make use thereof : they stir up winds with flashing flames of fires : they smite the foundations of buildings , acting frightful dances in the night , from which they suddenly vanish away , with making a noise and sound of bells , thereby causing fear in the beholders ; and sometimes dissembling , and faining themselves to be the souls of the dead : notwithstanding they are ignorant in compassing their deceits upon women ; of which company the Negromancers do say , is Gazael , Fegor and Anarazol , Meridian spirits . Castor . How warily ought a man to walk Pollux , amongst so many gins and snares ? Pollux . A man never walketh safely , unless he fortify and strengthen himself with the armour of God , which is , that his loins be girt about him with truth , and having on the breast-plate of righteousness , let him walk with his feet shod with the preparation of the gospel of peace , and let him take the shield of faith and the helmet of salvation , whereby he shall dash in pieces all the darts of his adversaries . But hear further : there are also besides these , other lying spirits ( although they are all lyars ) yet these are more apt to lie ; they are called Pythons , from whence Apollo is called Pythius . They have a Prince , of whom mention is made in the book of the Kings , where it is said , I will be a lying Spirit in the mouth of all thy prophets ; from whom the spirits of iniquity do but a little differ , which also are called vessels of wrath . Belial , whom they have interpreted to be without any equal , and Paul calleth him an apostate or transgressor , is filthily inserviant for the worst inventions . Plato affirmeth Theut to have have been such a one , who was the first that found out and invented plays and dice : to whom we will join the Monk , who invented the use of Gunpowder , in his Engins of war. Of these Jacob makes mention in Genesis . where he blessed his Sons : he saith , Simeon , and Levi are bloody vessels of iniquity ; Oh my soul , come not thou into their counsels . The Psalmist termeth these Spirits , vessels of death ; Jeremiah , ves●els of wrath ; Ezekiel , calleth them , vessels of death and destruction . The N●gromancers do call the said Belial , Chodar , an oriental spirit , which hath under him also the spirits of Juglers , who do imitate and endeavour to act miracles , that they may seduce false Magicians and wicked persons . It is apparently manifest , that the serpent which deceived Eve , was such a seducer , and Satan is his Prince , of whom it is spoken in the Revelations , that he should deceive the whole world . And such a one was he , that at Tubinga , in the sight of many people devoured a whole Chariot and some horses . Castor . And what shall be the end of these false Prophets and workers of wickedness ? I can scarce believe that there is any angle or corner in the whole fabrick of the world , that is free from them . Poll. Scarce the smallest mite that may be seen . Castor . Therefore thou dost truly call the world the receptacle of those f●lse lights . Poll. If it were not mor● s●fely purged with the Sword of the word of God , it would forthwith be worse . Castor . Without doubt . Pollux . Nevertheless I have seen many that remain , whom I have not yet inscribed in this frantique Catalogue . Castor . Who are they ? Pollux . False accusers and spies , obedient to Astaroth , who is called a devil among the Greeks ; and John calleth him the accuser of the brethren . Also there are tempters and deceivers that lie in wait to deceive , who are present with every man ; and these we term evil Angels , which have Mammon for their King , and they do affect men with an insatiable avarice and thirsty desire after authority and dominion . There are others called Lucifugi , which fly from the light , never appearing in the day , but delighting in darkness , maliciously vexing and troubling men , and sometimes by Gods permission , either by some touching , breathing or inspiration , do hurt to them : but truly they are a kind which are unapt for to do much wickedness , because they eschew and fly from any communication with men , Pliny the 2d . relates , that there was such a one at Athens , in a certain spacious house , which Anthenodorus the Philosopher happened to purchase . And Suetonius in his sixth book of Caesar , makes mention of another to have long continued in the garden of Lamianus . Castor . I desire , if it be not too Irksom to thee , declare unto me what Pliny speaketh concerning this spirit of Anthenodorus . Pollux . The story is something long and prolixious , yet it shall not much trouble me to relate it . It is thus : Pliny in the seventh book of his Epistles writeth , of a certain large spacious house at Athens , which no body would inhabit by reason of the nocturnal incursions of spirits , which were so formidable to the inhabitants , that sometimes in the day-time , and when they were watching , they would cast them into dreams , so always , that the shapes and forms which they then saw , were ever present in their memory . Where at length a certain Philosopher named Anthenodorus happened to purchase that house , and prepared and furnished the same for himself to dwell in ; and because all men had an evil suspicion of that house , he forthwith commanded his servants to provide him a bed and tables , that after he had completed and finished his study he might go to bed . He therefore ( saith Pliny ) when he went in ( in the evening ) and applied himself to his study , suddenly heard the locks to shake open , and the chains to be moved ; nevertheless he did not lift up his eyes , nor stirred from his book , but stopped his ears with his fingers , lest that furious tumult might work a vain fear upon him ; but the noise still approaching nearer unto him , at length he looked up , and saw an effiges like unto a finger beckening and calling unto him ; which he little regarded , until it had touched him three times , and the noise drew near unto the table ; and then he looked up , and took a light , beheld the spirit , as it were an old man worn away with withered leaness and deformity , his beard hanging down long , horrible and deformed hair , his legs and feet were as it were laden with chains and fetters : he went towards a gate which was bolted , and there left the Philosopher , and vanished away . Castor . What fearful things thou relatest , Pollux ! but what was the event of this sad spectacle ? Pollux . The next day he related the whole matter to the Magistrates in order , as he had seen the same , admonishing them that they should dig diligently about the threshold of the door ; for there it was probable they might find something , which might cause the house to be quiet and habitable . Castor . What did they find ? Pollux . Having digged up the earth , Pliny saith , they found a dead carcase , bound and intangled in chains and fetters , his flesh being consumed with devouring time , which without delay they caused to be buried , according to the Christian ceremonies . Castor . But this being performed , did the house afterwards become quiet and habitable ? Pollux . Yes , very well . Castor . What madness therefore possesseth them who prophane and destroy Church-yards , where the sacred organs of the holy and blessed spirit do rest ; and do give the bones of the dead for meat to the spirit Zazelus , of whom mention is made in the 3 of the Kings ; and we read in Pausanias , amongst the histories of Delphos , that he was called Eurynomus . Poll. Thou shalt find , that the Governors of Cities that were of the opinion and judgment of Christians , did subvert , destroy and prophane these holy places , that herein the youth might dance their mocking interludes , after the furious sound of the drum or tabor , and sing Iopaeen ; or , there the poor inferior old women did sell base trumpery or Lupines , which God would have to be purged with holy prayer , for the salvation of souls , or breaking of bread to the hungry . Castor . But it is an impious and heathenish thing so to have touched the anointed of God. Pollux . And worse than heathenish ; for the heathens did highly esteem the rites and ceremonies of burials , as Elpinor is witness in Homer , where he yeildeth up his life ; and in Homer he speaketh to Ulysses , I intreat thee , O Ulysses , to be mindful of me , and not depart away hence and leave me uninterred , lest that , not being ritely buried , I shall be made the wrath of the Gods. And Achita the Philosopher in Flaccus , thus speaketh to the Mariner . Me quoque divexi Rapidus comes rionis , Illyricis Notus obruit undis . At tu Nauta vagae ne parce malignus arenae , Ossibus & capiti inhumato . Particulam dare ; si quodcunque minabitur Eurus Fluctibus Hesperiis , Venusinae Plectantur silvae , te sospite multaque merces Unde potest tibi defluat aequo . Ab Jove , Neptuno , sacri Custode Tarenti . Negligis immeritis nocituram , Post modo te natis fraudem committere : fo rs & , Debita Jura vicesque superbae Te manent ipsum praecibus non linquar multis Teque piacula nulla resolvent . Orion's rapid Comrade Notus , me O'erwhelmed in th' Illyrian Sea , Oh Seaman frowning , not forbear to spread Upon my bones , and inhum'd head , A ●ittle fleeting sand ! what th' east doth threat , Hesperian waves may only beat . Vainly Venusimu's woods , whilst safe and rich , Thou climbst to fortunes highest pitch . Jove kind , and Neptune too , Tarentum's power Thou slights ; what on the guiltless score , Of thy ensuing sons may fall : like Urne , Like funeral , and proud return , May wait thee too ; my curses shall have force Whence no Attonements get remorse . And Polinurus to Aeneas in his sixth book of Virgils Aeneids . Nunc me fluctus habent versantque in littore venti , Quod te per Caeli jucundum humen & auras , Per genitorem oro , per spem , surgentis Juli. Eripe me his invicte malis , aut tu mihi terram Injice namque potes . I 'm now i' th' waves winds toss me 'gainst the shore , By heavens rejoicing light I thee implore ; And by the Air , by old Anchyses too , And by the hopes of young Julius , thou Unconquer'd Hero , help me but away , From these sad troubles , or my body lay I' th' earth ; for thou canst do 't . Castor . Have the Gentiles so greatly esteemed the ceremony of burials ? Pollux . Yes , very much , for their religion did hold that the soul of a body which was uninterred , was void of any intelligible essence , and left to the power and command of a raging furious phansie , and subject to the torment and affliction of corporal qualities ; so that it being an airy body , sometimes the departed shadow would speak unto his remaining friends , and sometimes evilly vex and torment his enemies with revenge , as in the Poet , Dido threathneth Aeneas , saying , Omnibus umbra locis adero dabis improbe penas . My ghost shall every where attend thee , Villian I will torment thee . — Suetonius , as we have shewn before , addeth the like concerning the dead body of C. Caligula the Emperor in the Garden of Lamius , being not duly buried ; for this body because it was only covered with a light turf , did very much disquiet and trouble the possessors of the Garden , with violent incursions in the night ; until by his sisters , who were returned from banishment , it was taken up again and ritely and duly by them buried . Castor . And the house wherein the same Emperor died , could by no other way or means be freed from the fury of these shadows or spirits , as history makes mention , but by burning thereof . Pollux . Aristotle speaking of miracles , mentioneth a certain mountain in Norway , named Hechelberg , environed about with the Sea , that continually sent forth such lamentable voices , like the yelling and howling of infernal devils , insomuch that the noise and clamour of their terrible roaring might be heard almost a mile ; and the flocking together of great ravens and vultures near it , did prohibit any access thereunto . And he reported that in Lyppora near about the Aeolian Islands , there was a certain hill from whence in the night there was heard Cymbals , and sounds of tinkling instruments of brass , with certain secret and hidden screechings , laughings and roarings of spirits . But even now , Castor , thou didst make mention of Zazelus , whom also thou didst assert to have have been called Eurynomus by Pausania ; I desire the to shew me something more largely concerning this spirit . Castor . They do declare that he lives altogether by the flesh of the dead ; so as sometimes he doth not leave the bones . Pollux . Saxo Grammaticus , in the fifth book of his Danish history , doth most truly subscribe their consents and agreements to this thy assertion ; for there he sets before our eyes an admirable history of one Asuitus and Asmundus , which easily proveth all thy sayings . Castor . I beseech thee declare this unto me , Pollux . Pollux . Give attention ; it is thus : Asuitus and Asmundus had sworn with mutual vows each to other , that he which should live longest of them would entomb himself alive . Now sickness did consume away Asuitus before Asmundus ; whereupon Asmundus for his oath of friendship sake , with his dog and his horse entombed himself alive in a vast deep den , having carried with him some meat , whereupon a long time he fed . And at length Ericus the King of Succia came into that place with an Army , and broke open the tomb of Asuitus ; ( supposing their had been treasure hid therein ) but when the cave was opened , he drew out Asmundus . and brought him into the light , who was covered with a deformed sharp countenance , a deadly deformity , and gored with blood flowing from his fresh wounds . Castor . But this story pertaineth not to our purpose . Pollux . Truly it doth , if you diligently mark these verses , which set forth the cause of his wounds . Castor . Shew me those verses if thou hast them . Pollux . They are these which follow . Quid stupedis qui relictum me Colore cernitis ? Obsolescit nempe vivus omnis inter mortuos , Nescio quo Stygii numinis ausu , Missus ab inferis Spiritus affiuit Savis alipedem dentibus ●dit , Infandoque Canem praebuit ori , Non contentus equi vel canis esu , Mox in me rapidos tra●stulit ungues , Discissaque gena sustulit aurem ; Huic laceri vultus horret imago , Emicat inque fero vulnere sanguis Haud impune tamen monst●ifer egit , Nam ferro servi mox caput ejus , Persodique nocens stipite Corpus . Why are ye amaz'd to see me pale ! 'Mongst th' dead what 's living needs must fail : By what stra●ge warrant from black hell , A Spirit sent , I know not , fell With mercile●s teeth upon my H●rs● , And next my Dog without remor●e , Devour'd : but not with Dog and Horse Contented , he on me the force Of his sharp nails try'd , hence did tear , Part of this cheek , and one whole ear ; So my torn face doth look thus ill , And all this blood appeareth still . But yet this monstrous fiend from me , I do assure you escaped not free ; His head my sword did from him take , And 's trunk to th' ground I fixt with stake . Castor . I observe here , that Asmundus did cut the head of the spirit Zazelus or Eurynomus , and struck and pierced his body with a club ; what ? have spirits bodies , that may be seen and handled by men ? Pollux . Cortesius doth not deny , but that their natures may receive the habit and covering of vegitable bodies , and be transformed in several kinds of shapes , whereby they can the more craftily and subtilly delude and deceive the improvident wits of men . Basilius Magnus also testifieth the same , and witnesseth , that they have bodies appropriated to themselves , as likewise also have the pure Angels . Psellus a Necroman●er doth also report the same ; and he also teacheth , That sometimes they sleep or rest , and do change their places , and shew themselves visible to the senses of men . Socrates asserteth , that a Spirit did speak with him , which also sometimes he saw and felt ; but their bodies cannot be discerned to be different in sex . But Marcus Cherronesus , an excellent searcher into the natures of Spirits , writeth , that they have simple bodies and that there doth belong a difference of sex to compound bodies : yet their bodies are easily drawn to motion and flexibility , and naturally apt to receive every configuration . For , saith he , even as the clouds do shew forth the apparition and resemblance sometimes of men , and sometimes of every thing you conceive ; so likewise do the bodies of Spirits receive various shapes , as they please , by reason whereof they transform themselves into the forms sometimes of men , and sometimes of women . Nevertheless this is not free to them all , but only to the fiery and airy Spirits . For he teacheth , that the Spirits of the water have more slow and less active bodies , which by reason of the slowness and softness of that element , they do most especially resemble birds and women ; of which kind the Naiades and Nereides are , celebrated by the Poets . Trimetius testifies , that the Devils do desire to assume the shapes of men rather than any other form ; but when they cannot find the matter of the air convenient and befitting for that purpose . And he saith , that they frame such kind of appearances to themselves . as the contrary humour or vapour will afford ; and so they are seen sometimes in the form and shape of a Lion , a Wolf , a Sow , an Ass , a Centaure , of a Man horned , having feet like a Goat : such as it is reported were seen in the mountain of Thrungia , where there was heard a terrible roaring , Castor , Porphyrius in Eusebius , in his fourth book of Evangelical preparations , teacheth , that some of these are good spirits , and some bad ; but I have counted them to be all , evil , Pollux . Pollux . Then it seemeth that thou art not seduced with the assertions either of Porphyrius , or Apuieus , or Proclus , or of some other Platonicks , which are mentioned in St. Augustines book of the City of God , 1 , 2 , and 3 , chapter , who also do affirm that there are some of these Spirits good ; for Eusebius in the said book and 6 Chapter ; and St. Augustine concerning the same in his book of The City of God , the 9 Chapter and the 8 , with very great and strong arguments do convince the Platonicks , that none of these Daemons are good , but all evil ; and that we do also approve of from their names , which are every where set forth in holy Scripture ; for the Devil is called Diabolus , that is , flowing downwards : that he which swelling with pride , determined to reign in high places , fell flowing downwards to the lowest parts , like the torrent of a violent stream , as Cassiodorus writeth . And he is called Sathan , that is , an adversary ; who as St. Jerome testifieth , by reason of the corruption of his own malice , he continually resisteth , and is an adversary against God , who is the chiefest good . He is called Behemoth in the 40 Chapter of Job , which signifieth an Ox ; for even as an Ox desireth hay , so he with the teeth of his suggestions , coveteth to destroy the upright lives of spiritual men . And Leviathan in the same place , which signifies an addition , because the Devil always endeavours to add evil to evil , and punishment to punishment . He is also called in Revelation 15. Apollion , signifying a rooter out , for he rooteth out the virtues which God planteth in the soul. He is called a Serpent in the 12 of the Revelation , by reason of his virulency . A Lion in the 1 Epist. Peter and the last chapter , which roareth about seeking whom he may devour . He is called a cunning workman Is. 55. because by his malice the vessels that are elected and approved . He is called Isa. 34. Onocentaurus Erynus , Pilosus , Syren , Lamia Ulula , Struthio . And by David in the 90 Psalm , an Aspe , Basilisk and Dragon . In the Gospel Mammon , the Prince of this world , and Ruler of darkness . Castor . Why therefore have the Divines declared , that the Almighty hath given two kinds of Spirits unto men ; the one good , the keeper and preserver of their lives , the other evil , resisting the good : if they are all evil ? Pollux . The holy Doctors do understand by the good Spirit a good Angel , such as we read Raphael was to Tobias , who bound the evil spirit Asmodeus in the wilderness of the furthest parts of Egypt , that he might be the more safe . Castor . It had been more safe for every man to have been without the evil spirits ; what therefore was the will of the heavenly Father concerning them ? Pollux . That by the assistance of the good spirits , we might courageously wage continual war against the evil spirits ; but being cloathed with the harness of righteousness , like valiant Soldiers we may gird our loins with truth , and with the shield of faith resist and fight against all his darts . Castor . If we condescend unto this warfare of Spirits , it seemeth good to enquire whether the Devils have power of doing hurt , granted them by God ; or whether of themselves they can hurt as much as they please ? Pollux . If the last where true , who could compare the end of their hurtings ? but it is manifest , that their authority from on high is of so great existancy , that John the Evangelist doubteth not to name the Devils the princes of the earth . Castor . In what manner therefore do they hurt ? Pollux . Although they be most mighty and powerful spirits , yet they can do no hurt unless it be by permission ; or as Damacenus saith , by dispensation . And Chrysostome saith , they have a limited power ; for truely without the will of God , they cannot touch a hair of any mans head . The Devil could not have deceived the Prophets of Ahab , if he had not received power from God ; neither could he have brought any detriment upon Job , either unto his body or his goods , but by the power God had given him . In the 7 of Exodus the Magicians made frogs and serpents by the power of the Devil permissively : but lice they could not bring forth , by reason of the greater power of God prohibiting them , Neither in the Gospel could the Devils hurt the swine until Christ had given them leave . Castor . Therefore the Devil is not so much to be feared , but the Lord our God , that either he would not suffer him to rage against us ; or if at any time by his own determinate counsel he let loose his chains , that then he would defend and mercifully preserve us . Pollux . Thou sayest well ; for even as a wild boar is not to be feared if he be bound , and held with a strong chain by a powerful strong man , & who is able by his strength to restrain the fierceness of the boar ; but the man is to be feared , and requested , that he would not let loose the boar : so also Satan is not to be feared , being bound with the cords of the Almighty ; but the Almighty rather , who holdeth him with a cord , lest at any time he should let loose his cord , for to execute his will against us . Castor . We know that the Devils , after the incarnation of the word , were called the Lords of the earth ; but I wonder , where the word is not yet incarnate , whether they have power also over men . Pollux . If it pleaseth God , they have very much ; but take a demonstration thereof Castor , from the Caldeans , amongst whom the Devil raged with so much power and dominion , that they made no esteem of the true God , but worshiped the elements . There needeth not ● demonstration of the Greeks ; for the fury of the Devil did so much reign amongst them , that by his arguments , they accounted Saturn for a very great God , devouring their own proper children ; and Jupiter , an adulterer and father of all filthiness , they named to be the father of Gods and men ; Bacchus , the most wicked example of all servitude and bondage , they called a free father : Venus a strumpet , they termed a pure virgin : and they worshiped Flora an harlot , as a type or example of virginity . There is no man that is ignorant , that the Egyptians have been worse than the Greeks , when they made peculiar Gods to themselves , by the inanimate perswasions of the Devil ; for one worshiped a sheep , another a goat , another a calf , very many did worship hogs , crows , hawks , vultures , eagles , crocodiles , cats , dogs , wolves , asses , dragons ; and things growing also , as onions , garlick , and thorns : as every one that is coveteous of reading , shall find in Damascenus , in his history of Josaphat and Barlaas , and in Eusebius , in the fourth book , and first Chapter of Evangelical Preparations ; neither do I account the 〈◊〉 ( who glory in being the off-spring of their f●ther Abraham ) to have been better than the former , when also by the instinct of the devil , after their coming up out of Egypt , with cruel hands they violently assaulted the Prophets and holy men of God , whom at length they also slew : that I may hold my peace , how diligently they have brought into their religion the Gods , or rather devils of the Gentiles . Castor . I perceive by these thy assertions , that one Devil , and another Devil , hath been adored for Gods ; for thou hast now said , that the Greeks , by the madness wherewith the Devil possessed them , have made unto themselves , Saturn , Jupiter , Bacchus , Venus and Flora , for Gods ; which Lactantius in his fourth book De vera Sapientia , also accounted for Devils . Pol. Declare I pray thee the words of Lactantius . Castor . Mark them ; they are thus : The same Devils are the Gods of the Gentiles ; but if any one will not believe these things of me ; then let him credit Homer , who joineth the great Jupiter to the great Devils ; and the other Poets and Philosophers do call them sometimes Gods , and sometimes Devils whereof there is one true , and another false : for the most wicked spirits when they are conjured , do confess themselves to be Devils ; but where they are worshiped , they declare themselves to be Gods , that they may thrust men into errors , and draw them from the worship of the true God ; through whom alone eternal death can be escaped . Pollux . It is expedient for me now to be more inquisitive in this discourse ; whether there be power given to the Devils to foretell things to come ? concerning which thing hitherto I have not been able to dart at the right mark ; for this question seemeth sufficiently doubtful unto me . Castor . St. Augustine in his book De Natura Daemonum , dissolveth this Gordoneus knot , & saith , that the damned spirits being filled full of all manner of impiety and wickedness , do sometimes challenge to themselves power of foreseeing things to come , because in the sense of their airy bodies , they have a far more strong & prevalent power of foreknowing , than men of earthly bodies can have ; or because of the incomparable swiftness of their airy bodies , which wonderfully exceedeth not only the celerity of men and wild beasts , but also the flying of birds : by which means , they are able to declare things long before they come to be known ; which we , by reason of the earthly slowness of our sense , cease not to wonder at and admire : or because of the benefit of their continual life , they obtain this wonderful experience of things , which we cannot attain to , because of the shortness of our momentaneous life , which is but as it were a bubble . Poll. This last assertion of St. Augustine seemeth unto me to be more true than the rest , because the series of many years doth cause great experience . Cast. If any one shall deny these opinions of Augustine , as erroneous , Damascenus setteth a greater witnes● of these things , without all exception , before our eyes ; who in his second book of Orthodox faith saith thus : That the devils cannot foreknow things to come , for that belongs only unto God : but so much as they are able to know , they have from the disposition of the celestial and inferior bodies . Poll. Why therefore do the Devils so willingly and of their own accord undertake Prophecies , and to answer Oracles ? what benefit have they from hence ? Cast. Nothing , but that hereby they seek to get great estimation , and covet to be counted worthy of admiration , and to be adored instead of Gods. Poll. We know that the devil is the father of lyes , Castor : from whence we are piously to believe , that those things which he foretelleth , he extracteth from his own lyes . Cast. Furthermore the Prophet Esaias saith thus , Shew the things that are to come hereafter , and tell us , that we may know that ye are Gods. And the Apostle Peter also saith , The prophecie came not in old time by the will of man , but holy men of God spake as they were moved by the holy Ghost . Poll. No man therefore will deny that they do sometimes fortel things to come . Cast. No man certainly ; but for what cause that it attained to , Crysostome doth most clearly teach , in these words : It is granted , he saith , that sometimes the devil doth speak truth , that he might commend his own lying with verity : whereas , if he should never tell the truth , he could deceive no man , neither would his lying suffice him to tempt with . Thus far Chrysostome . Notwithstanding , If he understand that he hath not grace granted unto him of himself to foretel the truth , he fortelleth things nevertheless , but so obscurely , saith St. Augustine , that he always layeth the blame of the things by him so foretold , upon the interpreter thereof . Porphyrius , in his book of Oracles , although he be the greatest maintainer of Devils , and the most expert teacher of diabolical Arts , nevertheless he saith with the aforesaid Doctors , that the foreknowledge of things to come , is not only intricate to men , but uncertain to the gods ; and full of many obscurities . Poll. Thou hast said , that the predictions of the devils are done in this manner , that they may gain authority to themselves amongst the credulous people , and be worshiped instead of Gods , for what end do the evil spirits work miracles ? Cast. What is a Miracle , Pollux ? Poll. A new and unwonted accident , which cometh to pass contrary to its course and custom and draweth men into admiration thereof . Cast. But do they work Miracles ? Poll. They do : for whereby dost thou believe that Aesculapius was honoured in his consecration for a God , but only by the means of a miracle , when he conveyed a serpent from Epidaurus to Rome , ? What gave so great authority to Juno , but only the working of a miracle ? when her Image of wood was asked by Furius Camillu● whether it would be carried to Rome , and it answered with a human voice , It would . Also from thence Fortune was made a Goddess , because her Statua , in the way of Latium , in the hearing of many people , not once , but oftentimes spoke with a human voice . In the 8 Chapter of the Acts of the Apostles , we read of miracles done by Simon the son of Rachel ; and in Exod. 8. of the Magicians of Pharaoh , who in the sight of many people brought forth frogs and serpents , and turned the waters into blood . Apuleus doth testify the power of men to be so great in Inchantments , that the Devils do not only work miracles by the means of men , but they are able also to subvert nature , and , with a Demoniacal Incantation , make violent streams to stay their course to turn the winds , to make the sun stand still , to break the course of the moon , to lay impediments upon the stars , to prolong the day , and to shorten the night ; as Lucanus excellently sheweth . Cessaverre vices rerum , dilataque longa , Haesit nocte dies , legi non paruit aether , Torruit & praeceps audito Carmine mundus . The course of things did cease , obstructed light Opprest , stuck fast in dusky shades of night : Amazed skies their usual laws forbear , The world was scorch'd when it her charms did hear . And Tibullus of a certain Demoniacal Charm. Hanc ego de coelo ducentem sydera vidi , Fulminus ac rapidi Carmine vertit iter , Haec cantu funditque solum manesque sepulchris Elicit , & tepido devorat ossa rogo . Cum libet haec tristi depellit lumina coelo , Cum libet aestivo convocat orbe nives . Her have I seen draw down nights sparkling eyes , With a dead Palsie swiftest streams surprize ; Turn earth to water , from a desart tomb Make the departed drowsy Manes come . With charms she 'll muffle the sad skies in mist , In Summer Winters snow bring when she list . Cast. I do not any more wonder that Moses called God Wonderful , that he doth so connive at this sink of wickedness , and most wicked seducers , that he granteth them power to act such things so freely . Poll. Firmianus excellently sheweth why God doth so , in his last book but one of the works of God , De opificio Dei : for he saith , that virtue is not virtue , unless it have some like , in ruling whereof it may shew and exercise its power : for he saith , As Victory cannot stand without virtue , so neither can virtue subsist without an Enemy ; which virtue no sooner had the Almighty indued man withal , but he forthwith added unto him an enemy , lest that virtue should lose its nature , being stupified with idleness . He saith , that a man cannot otherwise attain to the highest step , unless he have always an active hand ; and that he shall establish and build up his salvation with a continual warfare and contention : for God will not that mortal men shall come to immortal blessedness with an easy journey , but he must wrestle and strive with sails and oars against the author and inventor of all evils and errors , who causeth and worketh execrable things and miracles . Cast. But sometimes it cometh to pass , that by reason of the subtil snares and stratagems of the devil , which he so craftily prepareth against us , and especially against simple persons , whom he intangleth with vain religions , so that we cannot resist him ; or if we suppose our selves to be very able to withstand him , yet nevertheless we shall be very much deceived by him ; as we read he oftentimes did to the good , but almost foolish pastor , of whom Tritemius maketh men●ion . Poll. But what happened to this good Pastor , and whom thou termest simple ? Cast. Tritemius saith , Insomuch that he was not strong in faith , therefore he made more account of the name of Saint Blaze , and attributed more power and custody unto it . than unto the name of God , the best and greatest good . Poll. In what manner ? Cast. He had in his walking staff , or pastoral crook , a Schedule inscribed with the name of St. Blaze ; by the power and virtue of which staff , he did believe his swine were safely defended from the ravening of the wolves : and he did attribute so great a deity to this Schedule , that he would leave his herd of swine to feed in the fields alone : notwithstanding , a certain time coming when the pastor was absent from his flock , and a certain man coming in the mean time , saw the devil keeping them ; and he asked him what he kept here , who is the worst persecutor of the salvation of men ? he answered , I keep these swine . The other replied By whose command ? the devil saith , By the foolish confidence of the pastor : for he included a certain Schedule in his staff , unto which he ascribeth divine virtue , or to the inscription of the name of St. Blaze ; and now , contrary to his own law , he believeth that his hogs are thereby defended from the injury of wolves ; inhering to me with a false superstition ; where when he hath been by me called again and again , and hath not appeared , I have taken this custody upon myself instead of St. Blaze : for I always freely stand instead of God and his saints : so also now most freely do I keep his swine for St. Blaze , that I may magnify and confirm the foolish man in his vain confidence ; and thereby I may seduce him so , that he may esteem this Schedule more than God. Poll. This is a pleasant story : but I do not wonder that the devil should impose so much upon so simple a pastor , when he doth in many things prevail over the more wise , if they do fit themselves to his opportunities ; which the Church contradicteth . Poll. But are all things wrought and brought to pass by means of the devil which men call miracles ? Cast. No : for we must give unto nature that which seemeth to belong unto her , who is said to be the greatest worker of miracles ; as that which we have experienced in the stone Asbestos , which as Solinus witnesseth , being once set on fire , cannot be quenched : and the root Baara , described by Josephus in the history of Jerusalem , which he testified to be the colour of a flame of fire , splendent & shining in the night ; but so difficult to be taken , that it always flies from under the hand of him that would take it , and deceiveth his eyes so long , until it be sprinkled with the urine of a menstruous woman ; and when it is retained by this means , it may not be gathered or plucked up without danger ; for present death followeth him that gathereth or plucketh it up , unless he shall be for●ifi●d with a pres●rvative about his neck , of the sam● root . For which cause , they who want the same root , do scarify it round about ; and having bound the root about with a bond , they tye the ●ame to a dog , and sudenly depart away . Whereupon , the dog , too much endeavouring to follow after him , draw●th up the root , and , as if the dog where to perform the turn of his master , he forthwith dies ; and afterward● the same root may be taken and handled without any danger to any man. And the same Josephus teacheth , that the same root is of such present force for expiations , that also those who are vexed and tormented with unclean spirits , are immediately delivered , if they carry this root about them Notwithstanding there is nothing hindereth , but that art also may imitate nature in the working of miracles ; as we may read in Aristotle , of the Greek fire that would burn in water : of which the said author , in his singular treatise concerning this , hath described very many compositions . And concerning the fire which is extinguished with oil , and kindled with cold water , when it is besprinkled over therewith . Poll. It sometimes happened that the devils do cloath themselves , sometimes in more slender , and sometimes in more gross habits , that thereby they may very much affright and molest men with horrible phantasies , and terrible sights ; with ghosts appearing in divers and several shapes & aspects . What , cannot we be fortified with any thing to force and compel them to fly from us ? Cast. Origen , in his book against Celsus , saith , that there is no way more certain , than the naming of JESUS the true God. For he saith he hath oftentimes seen innumerable spirits so driven away , both from the souls and bodies of men , St. Athanasius , in his book de variis Quaestion , testifieth , that the most present remedy against the insultations of evil spirits , is the begining of the 67 Psalm , Let God arise , and let his enemies be scattered . Cyprian , in his book Quod idola dii non sint , commandeth that the devils should be conjured away by the true God. Some men have declared , that fire , which is the most holy of all elements , and the creed , and also the instrument whereon the fire was carried , were very profitable for this purpose : from whence , in their sacrifices about the sepulchers of the dead they diligently observed the use of lights : or else from thence that Pythagoras did determine , that God could in no wise be truly worshipped without lights burning . Some others do bind swords for this intent and purpose , taking the same out of the 11 Ode of Homer , where he writeth , that Ulysses , when he offered a sacrifice to his mother , had a sword drawn present by him , wherewith he expelled and drove away the spirits from the blood of his sacrifice . And in the sixth of Virgil , when the Sybil led Aeneas into hell , she saith thus . — Procul , O procul este profani , Tuque invade viam , vaginaque eripe ferrum . Hence , hence , all ye profane ! do thou invade The way , and from'ts confinement take thy blade . Philostratus writeth , that he compelled Apollonius , a spirit , obvious to him & his companions , to flight , with contumelies and direful imprecations ; that the vision making a noise , and with great horror vanished away from them . Very many do much commend a perfume of Calamint , Piony , mint , Palma Christi , & Parsley , to be used in this case . Many do keep present with them red coral , mugwort , hypericon , rue , or vervin , for this purpose . Some do use for this business the tinkling of keys , sounding of consecrated bells or the terrible rattling of Armour . Poll. I have sometimes heard from our Elders , that they made them Sigils inscribed with Pentapentagones ; by virtue whereof , the spirits might be expelled and driven away . What sayst thou to these ? Cast. Averrois writeth against Algazelus , affirmed such things to be almost nothing worth unless to them that have confederated with the spirits . If therefore Averrois saith the truth , how then can the d●vils kingdom stand , divided against itself ? Poll. But we read that Solomom , a singular man with God , did make such Sigils . Cast. We do read truly that Solomon did make them ; but it was at such time when he worshiped Idols , and not when he was in the state of salvation . Tertullian offered a more certain antidote than all the former , and exhorteth us , as Job , the most strong champion of God , to fight against all the assaults of temptation : he admonisheth us to be cloathed with the silken garment of honesty , the purple robe of modesty and shame-facedness , and the cloak of patience : and he perswadeth us to meditate upon all those things which the devil doth devise and invent , to overthrow our integrity ; that his falling may be proved the glory of our constancy , and that we be willing constantly to war against all machinations , which are permitted by God for this end . And the Prophet Jeremiah teacheth the same , in these words : The Lord of hosts is the approver of the just . D. Maximus , in his book de charitate , commandeth us to bind and kill the devils . He saith we do then bind them , when by diligent observation of the Commandments of God , we do diminish and quash those affections that do boil up in us : and we are said to kill them , when we so truly mortify our lusts , that we cut him off from all occasions of accusing ; saying with the Prophet , Depart , O homicide , the Lord the strong warrior is with me : thou shalt fall , and shalt be vanquished from me for ever . Olympiadorus , 10 cap. when he interpreteth the Ecclesiastical history , saith , that all sensual appetites are to be shut out and excluded , so that the devil may not be admitted , neither by the allurements of the eyes , nor by itching ears , nor by the petulancy and frowardness of an hurtful tongue : for this he accounteth to be the most absolute seal against the power of the devils . Some do admonish us , in our going forth to war against the devil , to use two sorts of weapons : the one is pure prayer , which may raise up our affections unto heaven ; and true and perfect knowledge , which may communicate and fill our understandings with wholesome doctrines , and may suggest unto us what we are to pray for , that we may pray ardently , according to St. James , and not doubtingly . In the Prophecy of Isaiah , and the Epistles of St. Paul , we may find the same things ; Isai. 59. Eph. 6. and 1 Thess. 5. which may be as a remedy against vain Ghosts that they may be expelled . Poll. For a remedy against Ghosts ? dost thou conceive that a Ghost is diverse and different from a spirit ? Cast. I know not truly what I may think hereof : for flowing in so spacious a sea of many opinions , I am so led in doubt , that I cannot easily attain to a certain Port of judgment : for there are some which do suppose that these Ghosts are devils , by reason of the great fear and terror wherewith they ragingly molest men by night in their houses ; and sometimes for their innate nature to do hurt . There are others that do believe these spirits are deceitful fantasies , deceiving those that are of evil belief : who by their fallacious visions and Imaginations do deceive and frighten the Inhabitants in their houses and do deny that they are spirits indeed , because the spirits have a body without hands or feet ; wherefore they can hurt no man , nor make any tumult : being ignorant that the Angel ( who also hath a body without hands and feet ) did carry Habakkuk with his whole dinner , by the hair of his head , into Babylon , and afterwards brought him back again , and set him in his own place : neither considering that the spirit of the Lord , also without a body , snatched up Philip , and carried him to Azotus : that I may forbear to speak concerning a certain incorporeal spirit , which did so disquiet the house of my grandfather , that by the space of almost thirty years he caused it to be uninhabitable , unless it were when a lamp was burning therein ; neither did that then sufficiently quiet the same : for going out of the house , they did so molest them with stones from above in the streets , that the would cast out of their hands the hearts of Pine-trees , which they used for torches . Concerning the Ghost that haunted the house of Anthenodorus the Philosopher , and the tumultuous spirit of C. Caligula , there may more be spoken : but thou hast understood the relations of them already in the foregoing discourse . From all which , we may easily convince the opinions of those , who deny that the spirits can walk , or make any motion : but of how much truth we may hold the assertions of them , who do suppose that these tumultuous spirits are neither devils , nor phantasms , but the souls of the dead , now hearken unto . Poll. Are there they who are of that opinion ? Cast. There are they who are of both opinions : for they do declare that these are the souls of them who have departed from their bodies laden & clogged in their sins ; which are therefore heard to be more or less turbulent in houses , according as they have any sensible ardent spark of that sin more or less ; so that except in the mean time they are expelled and driven away from thence , or expiated by Alms or intercessions , they are compelled to a certain bound or liberty , wandering thereabouts in expectation of the last Judgment . Poll. Wherefore ? Cast. Because I believe that the souls of them which sleep in Christ , do live with Christ , & do not wander about the earth ; and the souls of them who are oppressed and burthened with the grievous weight of their Sins , since they are the members of Satan , are bound with Satan in the chains of darkness , expecting judgment in hell . Poll. But Firmianus , a Writer of no mean judgment , thinketh the contrary , in his Book which he hath written de devino premio . Cast. How is that ? Poll. These are his words : Let not any man conceive that the souls of the dead are judged immediately after death : for they are all detained in one common custody until the time shall come , wherein the Almighty Judge shall make examination and inquisition of their deeds . Then they who shall be found righteous , shall receive the reward of immortality ; but they whose sins and wickedness shall then be detected , shall not arise again , but shall be inclosed with the wicked in darkness , and destined to eternal punishments . Cast. St. Augustine subscribeth to Lactantius in his Enchiridion , saying , that the time which is interposed between the death of mankind and the last resurrection , containeth the souls in secret hidden receptacles , where every soul receiveth condign rest or misery , for the good or evil which he did in the body while he lived . Poll. Neither doth St. Ambrose disagree from this : in his second book of Cain and Abel , he saith , that the soul is loosed from the body , and after the end of this life , is suspended to the ambiguous time of the last judgment . . Cast. So also some have declared , that the soul of Trajanus Caesar did wander about ; but the soul of St. George was freed from such suffrage . Poll. Thou hast even now spoke , and that truly , that spacious is the sea of various opinions concerning these spirits ; for so indeed it is : but what Port thou toutchest at , I desire thee it may not seem troublesome to thee to tell me : for I am not as yet satisfied of the certainty hereof by our discourse . Cast. That which thou desirest , I conceive to be this : I hold that these tumultuous spirits are meer images of Satan ; which are not to be feared , neither is their any credit to be given to their answers : and are in no wise the souls of the dead , which either live with Christ , if they have done well ; or else are bound in chains with Satan if they have done evil . Poll. It remaineth that we fift out this , Castor : for it happeneth now sometimes , that my Father appeareth to me in my sleep ; perhaps that may also seem unto thee to be a Spirit . Cast. It may seem so : but I will not in any thing contradict thee beyond reason : of myself I will add nothing ; but at leastwise I will annihilate thy opinion with the assertions of St. Augustine . Poll. What assertions are those ? . Cast In his 11 book , which he intitleth De mortuorum cura , he offereth them as a means , saying , Human infirmaty doth so believe of himself , that when he seeth any one that is dead , in his sleep , he supposeth that he seeth the soul of that dead person ; but when he dreameth of any one that is alive , he then is out of doubt , that neither his soul nor his body , but the similitude of the man appeared unto him : as if they could be ignorant , that the souls of dead men do not appear unto them in dreams , but only the similitudes of the persons deceased . And he proveth both these to be done , by two examples which were as Mediolanus ; whereof the first he sheweth to have been the image of a certain father that was dead , who appeared to his son , admonishing him that he should not pay again a debt to an unjust creditor , which the father had paid him before : for he saith the case was thus : the father had paid a debt to a certain creditor , which after the death of the father , the creditor endeavoured by force to recover the same again of his son , who was ignorant of the payment thereof : to whom the image of his father appeared when he was sleeping , and shewed him where the writing was hid . Whereupon , the son awaking from his sleep , sought for the paper in the place he was directed , and found it , and thereby overthrew the malice of his deceitful creditor . The second example is , whereby the same St. Augustine sheweth that the living do appear to the living , in their sleep : for he saith , that Eurologius the Rhetorician , professing the Rhetorick of Cicero at Carthage , he found a difficult and obscure place that was not declared unto him ; so that waking and sleeping he vexed himself by reason of his ignorance ; but , in a certain night , the image of Aurelius Augustine appeared to him , and taught him in what manner the dark and difficult place was to be understood . Poll. Augustine doth therefore conclude , without doubt , that they are not souls . Cast. He doth so conclude : and the greater to strengthen such his judgment , he addeth , that if the souls of the dead have any interest or council in the affairs of the living , he undoubtedly knew , that his own pious mother did not desert him not for one night , but when she was living , followed him both by sea and land : neither did he at any time sustain any anguish of heart but comforted his sorrows . And that this may not seem too hard a speech , the president of Christ teacheth , that they do not err , who affirm that the good Angels , by the appointment of God , and divine dispensation , do sometimes come to , and visit men , both living and sleeping , and sometimes to the place where souls endure punishment : notwithstanding , it is not unto all , but only unto those who have so lived , that God shall judge them worthy of his mercy : or unto those upon whom , without any respect unto their deserts , God will be pleased to glorify his unspeakable mercy ; that by the prayers of the living they may obtain pardon of their sins , and deliverance from the prison of torments . Poll. I have sometimes read , that the same St. Augustine did write , that it is better for a man to doubt of secret things , than to contend about things uncertain . Cast. That is certainly true ; neither doth he declare himself to be an offence to those who do leave all these things to the unsearchable judgments of God , and labour not to find out the secrets thereof . Poll. Because I have easily understood thy answers hitherto , I will not desist till thou hast fully resolved me concerning this subject . I desire therefore to know whether all miracles which the devils perform , are done really , or imaginary phant●sies . Cast. That they perform many things really , and many things only seemingly , we have already manifested out of the writings of St. Augustine . For that great prelate of the Christian Church , writeth , in the 11 chapter of his book de Trinitate , that it is a very easy thing for the wicked Spirits , through the airy substance of their bodies , to perform many things which seem wonderful ( to the souls that are oppressed with earthly bodies ) to be done . He also saith , that earthly bodies may be so qualified with art and exercise , that in public Theatres they may perform such wonderful things , that those who never have seen them will not believe them , but that they were done by the assistance of the devil and his ministers , to make their bodies of such an airy element , that the flesh wonders at . Or else which is much , he saith also , that they do contrive with occult inspirations , forms , and fantasies of images , to delude human sense : wherewith , waking or sleeping , they may be deceived . Thus far Augustine , But , if thou wilt , I will produce also another witness without exception , Pollux . Poll. I would have thee tell me who that is . Cast. Abbas Tritemius , in his third Question to St. Maximus Emilianus , which is spoken of before , saith thus : The devils , amongst unfaithful people , do seem to raise up the dead to life , and to shew miracles to curious men , that they might as it were swallow them up with error instead of miracles ; and are altogether pertinatious and obstinate : but they cannot truly and realy raise up the dead , but do variously deceive the senses of men , shewing them feigned resemblances of the dead , For it is certainly manifest , that the devils can do all things but only in a false similitude of holy miracles in truth . Poll. Some say that the devils are obedient to wicked men , because of the similitude of their malice . How seemeth that to thee ? Cast. It seemeth to me , that they are obedient to evil men , but not to all men . Poll. But to whom ? Cast. To those certainly with whom they have contracted and made compacts & covenants ; as those women which they call Pythonists are accounted , who have vowed themselves by promise unto him . Poll. But although they are compelled to be so serviceable unto them , yet is this service true or feigned ? Cast. It is feigned , certainly : for they are subservient unto men of their own accord , and genuine work , that they may deceive them , and allure them to themselves . Although we do not deny that their service is sometimes true , but only towards those men , whose faith in the Lord Jesus Christ , by the merit of his holiness , hath caused them to be acceptable , and friends unto him , And that Lactantius also testifies , in these words , in his second book De origine Erroris , & 16 Chap. That the devils do fear the just , that is , those that worship God , in whose Name they are conjured ●o depart out of bodies , and with whose words they are beaten with scourges , and they do not only confess that they are devils , but do declare their names : neither can they lye unto the just . And the same Lactantius in his fourth book De vera Sapientia , Chapter 27. saith , It is necessary that they who are of the true Christian Religion , should know the course and order of the devils , and understand their subtily , and restrain their force , and conquer and subdue them with Spiritual weapons , and force them to obey him . Poll. I am now by thee sufficiently informed of all things which I have hitherto desired to know ; wherefore I shall not any further trouble thee with my questions , or rather riddles , but leave thee to thy own occasions . Cast. Neither have I counted myself idle in answering thee : but let the use thereof yield us each to other an equal recompence . Farewel therefore . Poll. And thee also . GERARD CREMONENSIS : OF ASTRONOMICAL GEOMANCY . BEcause Astronomy is so transendant and subtil an art in itself , that therein a man ought to have respect unto so many things before he can attain to true judgment thereby , because the eye of the understanding will not pierce unto the half thereof , and few Doctors of our latter time have been found so experienced therein , that they know sufficiently how to judge thereby ; therefore I have composed this work , which I will have to be named Astronomical Geomancy ; wherein , I will sufficiently teach how to judge with less labour and study . For in this present science it is not requisite to behold neither the Ascendant , nor the hour in a Table , as it is in Astrology . It is expedient therefore to make four unequal lines , by the points casually set down ; and to join together those points ; and out of the points which are not joined together , which do remain in the heads of the lines , ( as it is done in Geomancy ) extract one figure ; and the sign of the Zodiack that answereth to the figure , put for the Ascendant , for the words sake . If Acquisitio arise from the heads of those four lines , let Aries be placed in the Ascendant ; if Laetitia , or the lesser Fortune put Taurus in the Ascendant ; if Puer or Rubeus , place Gemini ; if Albus , Cancer ; if Via , Leo ; if Conjunctio or the Dragons head , Virgo ; if Puella , Libra ; if Amissio or Tristitia , Scorpio ; if the Dragons Tail , Sagittary ; if Populus , Capricorn ; if Fortuna major , Aquary ; if Carcer , then put Pisces for the Ascendant . Afterwards in the second house , let that sign be placed which immediately succeeds the other . In the third house , the third sign , and so place the rest in order until you come unto the end of the signs ; and make one square figure divided into twelve equal parts , and therein place the signs in order , as it is in Astrology , & as you may find them in this figure : neither are we here to regard the witnesses , or Judge , or any other thing which belongs to Geomancy ; but only the sixteen figures , that by them we may have the twelve signs , to which they agree ; and observe the manner of the figure as it is here placed . Look how the twelve Signs are placed in the figure , and so may any other Sign be ascending in his turn , as Aries is here . Afterwards it is requisite to make four lines by course for every Planet , by points casually pricked down ; and likewise for the Dragons Head , as you have done for the Ascendant , and divide those points by twelve , and that which remaineth above twelve , or the twelfth itself , if a greater number doth not remain , retain , and the Planet for which the projection was made , place in that house of which the superabounding number shall be ; that is , if there remain twelve , let the Planet be placed in the twelfth house ; if ten , in the tenth house ; if one , in the first house ; if two , in the second house ; and so of the rest . And you ought always to begin from the Sun , and afterwards from the Moon , then from Venus and Mercury , and from S●turn , Jupiter and Mars , and the Dragons Head and Dragons Tail ; but you must always take heed , that you do not make a question in a rainy , cloudy , or a very windy season , or when thou art angry , or thy mind busied with many affairs ; nor for tempters or deriders , neither that you may renew and reiterate the same Question again under the same figure or form ; for that is error . Questions of the first House . IF you are desirous to know concerning the life of any man whether it be long or short , behold the Lord of the Ascendant , who if he be in strong Angles , it signifies long life ; in succedents , a middle age ; and in cadent houses , a short life ; and if he be in strong Angles , he signifies greater years ; if in Succedents , meaner years ; if in Cadents , lesser years . The lesser years of Saturn are thirty , the meaner are forty four years , and the greater fifty eight . The lesser years of Jupiter are twelve , the meaner years forty , and the greater accordingly are forty seven . The lesser years of Mars are fifteen , his mean years forty , and the greater years forty seven . The lesser years of the Sun are nineteen , his mean years forty five , and his greater years eighty two . The lesser years of Venus are eight , her mean years forty five , and her greater years eighty two . Mercury's lesser years are twenty , his mean years forty nine ▪ and his greater years eighty . The lesser years of the Moon are fifteen , her mean years thirty nine , and her greater years a hundred and seven . And also look if Mars or Saturn shall be in the first house , & the Lord of the eighth with them , and if the Sun shall be in the eighth , the Querent shall not live : likewise if the Lord of the Ascendant shall happen to be void of course , and Mars be in the eighth , the Querent shall not live ; but if the Sun and the Moon shall be in conjunction in the seventh house , & Venus in the second , he shall live well . The accidents of the nativity are likewise to be considered . If you find Saturn or Mercury in the first , he is foolish and talkative ; if it be Mars and Mercury , he will not be servile , but a wrangler and scoffer ; if the Sun and Mercury , he will be a speaker of truth , and if the Sun be in Aires , he will apply himself to learn whatsoever he shall hear ; if Venus be in the seventh , he will be luxurious ; and if Saturn , Mercury and Venus be in their fall , he will be a Sodomite ; if the Sun & Venus be in the tenth , & the Moon in the first , he will be very liberal ; if Venus , Mercury & the Dragons Head be in the first , he will be covetous ; if the Moon and Mars be in the first , he will be subject to great bondage ; and if Mars ; be Lord of the nativity , he will be rich and an evil speaker , and litigious ; and if the Sun be in the first , he will be envious , having a fair body , not very lean , nor very fat ; and if Venus be in the first , he will be white and fair ; if Mercury be in the first , he will not be staple , but always in motion ; but if the Moon be found there , it denotes him to have a graceful face , breast and arms ; if Saturn be there , the man will be black and filthy ; if Jupiter , he will have a round face , a fair forehead , a ruddy complexion mixt with a little white . If you would know his office or art : if the Moon be in the seventh with Saturn , or in the fourth , or in the tenth ; or in the first , it is not good for him to build any house in a City , nor to build a ship , neither is it good for him to be a tiller of land , or to dress vines , or plant trees ; but to be imployed about some office belonging to the water , or concerning marriages or to be a Post or a Messenger ; neither let him apply himself much to his Master , because he shall gain no repute from him : if the Moon be in the fifth or third , it will be good to him ; in the second , eighth , sixth , and twelfth , neither good nor evil . Jupiter signifies Bishops , Prelates , Nobles , Potentates , Judges , Wise men , Merchants , and Userers . Mars signifies Warriors , Incendiaries , Homicides , Physicians , Barbers , Hangmen , Goldsmiths , Cooks , furnaces and all fire-works . And if Mars be in the strong signs , he will be poor and die in captivity , unless he put himself in arms with some Soldier or vassal . The Sun signifies Emperors , Kings , Princes , Nobles , Lords and Judges . Venus signifies Queens and Ladies , Marriages , Communications , Friendship , Apothecaries , Taylors , and such as make Ornaments for plays , sellers of Cloth , Jesters , Vintners , Players at dice , Whores and Ro●be●s . Mercury signifies Clerks , Philosophers , Astrologers , Geometrician● , Arithmeticians , Latin writers , and Painters , and all subtil Artist , as well men as women , and their Arts. Concerning the intentions of the Querent , look unto the sign ascending , and his Lord ; & where you find the Lord of the Ascendant , he comes to inquire about something pertaining to that house ; and if the Sun be Lord of the Ascendant , his Question is concerning fear which he is in of some man ; if Venus , he enquireth of arts , that he may know some proper Arts , or he enquireth concerning things belonging to women . If Mercury be Lord of the Ascendant , he seeketh after some thing th●t is lost , or enquireth concerning some infirmity . If the Moon , he seeketh also for something lost , or enquireth about sickness , or some disease in his eyes . If Saturn be Lord of the Ascendant , he enquireth about some sickness , or concerning a Prince ; and keepeth silence , but hath some great grief or anguish in his heart . If Jupiter be Lord of the Ascendant , his Question is concerning some infirmity , or restitution , or for some office which he desireth to have . If Mars , he enquireth for some fear , or of an enemy , death , sickness , riches , or substance . Questions of the second house . IF you would be informed concerning the substance of any man whether he shall be rich or not , behold the Lord of the second , which if he shall be with a good Planet , & a good Planet likewise in the second , he shall be rich ; but if the Lord of the second be joined with evil Planets , and an evil Planet shall be in the second , he shall be poor . If you would know whether you shall have again a thing lent , or not , look if there be an evil Planet in the second , and disagreeing with his Lord ; then he that detaineth the thing lent , will not willingly render back the same : But if there be a good Planet in the second , and agreeing with his Lord , it shall easily be recovered ; and if the Lord of the second be exalted and be evil , or if an evil Planet be with him in the second , or if the Lord of the second be exalted , he which keepeth the thing deposited , will not willingly restore the same , but he shall do it whether he will or not . And if an evil Planet be in the second , it 's to be recovered : but if Mercury be in the second so that he be his Lord , and bringeth contrarity , then it shall be recovered ; and if a good Planet be in the second house , he signifies recovery , although he be the Lord thereof . Mark therefore the concord and discord of the Planets : the Moon and Jupiter are friends , the Moon and Mars enemies ; Mercury and the Sun are friends , Mercury and Venus enemies ; Venus and Jupiter are friends , Jupiter and the Moon are enemies . The Planets are said to be friends , when they agree in one nature and quallity , as Mars and the Sun , because both their natures is hot and dry ; Venus and the Moon do agree in cold & moisture ; or when Planets do agree in substance and nature , as Jupiter and Venus are friends : or when the house of one is the exaltation of another , or on the contrary . Questions of the third House . IF that you desire to know , how many brethren a man hath , see the Lord of the third , and it is to be held , that to so many Planets as he is joined , so many brethren the Querent hath ; and the Masculine Planets signify brethren and the female Planets sisters ; and note , that Saturn and Mars , the Sun , Jupiter , and the Dragons Head , are masculine ; but the Moon , Venus and the Dragons Tail are feminine : but Mercury is promiscuous , sometimes masculine and sometimes feminine ; he is masculine when he joined to masculine Planets , or when he is in a masculine quarter of the Zodiack ; and he is feminine , when he is joined to feminine Planets , or when he is in a feminine quarter of the Zodiack . Questions of the fourth House . IF thou wouldst know whether it be good for thee to stay in any Land , City , Village , Territory , or House , or not , behold the Lord of the Ascendant of the fourth , and of the seventh ; and if the Lord of the fourth be in the seventh , and be good , and the Lords of the first and the tenth house be good , and with good Planets , then it is good for thee to continue in that place wherein thou art . And if the Lord of the seventh be with a good Planet , & the Lord of the fourth with an evil Planet , then it is not good for thee to abide there , because if thou dost continue there , thou shalt suffer many losses , and have evil reports raised on thee in that Country . But if thou wouldst know when any one that is absent will return , behold the Lord of the Ascendant ; and if you find him in any one of the four Angles , he will return in that year ; and if he be not in an Angle , then see how far he is distant from the first Angle ; for so long he will stay , & so many years as there be houses . If you would be informed of the dearth or plenty of things , behold the strong houses , the Succedents and the Cadents ; for the strong houses signify dearth and scarcity , the Succedents a moderate season , neither too dear , nor too cheap , the Cadents signify plenty and profitableness of things . Consider also the Planets , and their places , which if they be in strong houses , the things which are signified by those Planets will be rare : and note , that Saturn doth signify fields , vines , and instruments to work in fields ; and leather , and of fruits , corn , acorns , oak-apples , and pomgranates . Jupiter hath oil , honey , silk-worms , cloth , wine , and grass , and things that are odoriferous . Mars signifies wine , and flesh , and especially hogs , wars , and armour , and such things as belong thereunto , and red garments . The Sun hath signification of wheat , and wine , purple colours , and cloth , and all things that are affimulated unto gold , horses and birds , such as hawks & falcons . Venus hoth signify fatness & grapes , sigs & dates , fish and pastimes . Mercury hath barley , millet , grain , money , and quicksilver . The Moon signifies oates , milk , cheese , fire and salt , cows , rams , hens , and silver , and accordingly plenty and scarcity of them . Questions of the fifth House . IF you would know whether a woman be with Child , or whether she will have any children , or not , look if the Lord of the Ascendant be in the seventh , or the Lord of the fifth in the first , or the Lord of the first in the fifth , or if the Lord of the fifth be in the seventh , or if the Lord of the seventh be in the fifth , or the Moon will them ; or if good Planets be in the first , or the fifth , or with the Lord of the fifth , or * R* in Angles , she is with child , or may have children ; but if you find none of them , but evil Planets in the same places , she neither is with child , neither will she have any children : and if there be both good and evil Planets in the said places , then happily she may have children , but they will not live ; but if Cancer , Scorpio or Pisces shall be in the first or fifth house , she may have children ; but if Leo and Virgo be there , she is not with child neither shall she ever have any children ; or if the Lord of the fifth shall be in them houses . And if you would know , within how many years she shall have children , look where you find the Lord of the fifth ; for in that year she shall have issue ; if he be in the first , in the first year ; if in the second , in the second year ; and so you may number unto the twelfth house . And if mean signs be in the Ascendant , she that is with child hath twins in her womb , which will live , if a good Planet be in the first ; and if an evil Planet , they will die ; and if there be one good and another evil , one shall live , and another die ; and if a mean sign shall be ascending , and Mars in that sign , the mother shall die , and not the child ; if Saturn , both the mother and child shall die ; and if the Dragons Tail be there , it 's possible they will both die ; but the infant shall not escape ; & if the Dragons Tail be in the first , and the tenth house fallen : the mother shall die ; likewise Mars & the Moon , or Mars & Saturn be in the first , seventh or tenth , the mother shall die . Whether the party with child shall miscarry , or not . Consider if a moveable sign be ascending , because if it be so , she will miscarry . If you would know whether a woman shall bring forth a man-child , or a woman-child ; behold the Ascendant and his Lord , which if he be masculine , and in a masculine sign , or in a masculine quarter of the figure , it is a male-child ; but if the Lord of the Ascendant be feminine , and in a feminine sign , or in a feminine quarter of the Circle , it will be a woman-child ; and so you shall consider also of the Moon . Consider also if more of the Planets be in masculine signs , then it will be a male-child ; & if many Planets be in feminine signs , then it is a female-child . And if you would know whether the child be legitimate or adulterate ; see if Saturn , Mars or the Dragons Tail be in the fifth , or with the Lord of the fifth ; because if it be so , it is adulterate ; but if a good Planet shall be there , it is legitimate : and if the Lord of the first , be in the fifth , or with his Lord , it is legitimate ; and so likewise if the Lord of the fifth be found in the first , or with the Lord of the first . If you desire to know whether rumours be true or false , see if you find Saturn , Mars or the Dragons Tail , in the Ascendant ; because if they be so , then the rumours are false ; but if you find the Sun , Jupiter or the Dragons Head there , then they are true ; and if there be masculine Planets in masculine Signs , and feminine Planets in feminine Signs , then they are true ; & if both good & evil Planets be there , then they are partly true & partly false : & if there be good sign with the Planet , it testifies the truth ; & if the Planet fall with an evil Sign , then it is false : likewise if Mercury be in the first , the news is false : but if the Moon be in the first in a feminine Sign , or joined with the Lord of the ascendant in a feminine sign , then the rumours are true ; also if good Planets be in the first , fifth or ninth , & feminine Signs , they are true ; but if otherwise , they are not . If you would know whether any one that is absent will return , and when ; see the Lord of the Ascendant & the first , which if you find them together , for certain he will come , and is now begining his Journey . Likewise if the Lord of the fifth be in the first , or with the Lord of the first , and if he be in his fall , the messenger is sick in his way ; but if the Lord of the fifth be exalted , then he cometh joyfully . And if he be in a cadent Sign , he shall be grievously afflicted with sickness , or shall die . If you would know if he bringeth that with him for which he went , or not , behold the Lord of the seventh ; which if he be good , he bringeth that which he sought for ; and if he be in his fall , or an evil Planet be there , he bringeth nothing with him . Questions of the sixth House . WHether the sick shall recover his health , or die . If the Question be concerning his sickness , see if Saturn , or Mars , or the Dragons Tail be in the first , and whether his Lord be joined with an evil Planet , then he shall die soon . And if the Lord of the first be good , and evil Planets be in the first with his Lord , or likewise in the first or the eighth , for certain he will die : but if the Lord of the first be in the eighth , or with the Lord of the eighth ; or the Lord of the eighth in the first , or with the Lord of the first , there is doubt of his death . And if evil Planets do possess the Angles , evil and destruction is threatened to the sick . But if good Planets shall be in the first , sixth and eighth , and likewise in the Angles , and the Lord of the first be from the eighth and his Lord , then the sick person shall live and recover his health . If you desire to know whether he will be cured by medicines , give the first house of the Physician , the tenth to the sick , the seventh to his diseases , and the fourth to the medicines . If evil Planets be in the first , the Physician shall profit him nothing ; but they testify that this will be worse for the diseased : but the fortunes do signify , that he shall be profitable to him . And if evil Planets do occupy the tenth house the sick person is the cause , for they testify , that he himself is the cause of his own disease : but the Fortunes being there , signify the contrary . But if evil Planets be in the tenth house , they change the condition of the sick out of one disease into another ; but the Fortunes being there , do deliver him without the help of Physicians or medicines . Also evil Planets being in the fourth , do testify , that the medicines do augment his grief ; and the Fortunes being there , do mitigate and heal him . If thou wouldst know if thou shalt go unto the person and heal him ; consider the place then : for if he shall be with Saturn , Mars or the Dragons Tail , or * R* with the Sun , go not unto him ; but if Jupiter , Venus or the Dragons Head be in the first , or in the seventh , go , for it will be good : and if there be the Moon with a good Planet , go , and give him Physic ; but if she shall be with an evil Planet and especially in the seventh house , then thou shalt not go ; because thou shalt profit him nothing : and if there be good Planets there , go and look diligently to him , where or in what members he suffers ; because Aries hath the head , Taurus the neck , Cancer the breast and lungs , Leo the heart and stomach , Virgo the belly and intestines , Libra , the reins & loins , Scorpio the secret members , Sagittary the thighs , Capricorn the knees , Aquary the legs , and Pisces the feet . Questions of the seventh House . FOR theft , look unto the Lord of the seventh : which if he be in the first , then the theft shall be restored again ; but if the Lord of the first be in the seventh , it shall be a long time sought after , and at length shall be found : but if the Moon be in the first , or with his Lord , it shall be found ; if the Moon be in the fifth , or with the Lord of the first , or * R* in the first , it may be found ; but the Sun and the Moon be in the ●●fth , and if the Lord of the eighth be with the Lord of the first in the first , it shall be found ; but if the Lord of the second be in the eighth , it shall not be found . And if Saturn , or Mars , or the Dragons Tail be in the second , it shall not be found , nor be altogether lost . And if the Lord of the second be in the first , the thing that is lost shall be found ; but it shall not be known from whence it came . If the Lord of the first be in the second , it may be found after much labour . And if the Lord of the second be in his fall , it will never be found ; but if he be exalted , it shall be found very well : but the seventh house sheweth the thief . But if you would know what it is that is stolen , behold the Lord of the second ; which if he be Saturn , it is lead , iron , a kettle , a trivet , a garment , or some black thing , or leather . If he be Jupiter , then it is some white thing , as tin , silver , or mixt with white and yellow veins . The Sun signifies gold and precious pearls . Mars signifies things belonging to the fire . Venus signifies things belonging to women , as gloves , rings , and fair ornaments . The Moon , beasts , such as horses , mules , &c. perfumes and wars . Mercury signifies money , books , writings , pictures , or garment of divers colours . If you would know how many thieves there were , see the Lord of the sixth ; which if he be in the second , or with the Lord of the second , there were may thieves ; and if they be in the third , the brethren or kinsmen of the Querent have committed the theft . If you would know whether the thief do yet remain in the Town : if they be in succedent houses , he is not gone far off ; but if they be in cadent houses , he is far remote . If you desire to know towards what Country the thief is fled , see in what sign the Lord of the seventh is ; for if he be in Aries , he is in the middle of the East part . if in Taurus , in the South towards the East . If in Gemini , in the West towards the South . If in Cancer , full North. If in Leo , in the East towards the North. If in Virgo , in the South towards the West . If in Libra , full West . If in Scorpio , in the North near the West . If in Sagittary , in the East nigh the North. If in Capricorn , full South . If in Aquary , in the West towards the North. And if in Pisces , in the North towards the West . If you would know whether the thief hath carried all the things stolen away with him , see the Lord of the seventh and the eighth ; and if the Lord of the seventh be in an Angle , he had a desire to carry away the same with him , but could not . If the Lord of the eighth be in a mean house , or in a cadent house , and the Lord of the second in a strong house , he hath carried the theft wholly with him . And if the Lord of the seventh and the eighth be both in cadent houses , he neither carried it away , nor hath it . See by the seventh who is his companion , and what is his gain . If you would know the descent or nobility of a man or woman , look unto the Lord of the seventh ; which if you find him in Angles , and the Lord of the first in succedents or cadents , the woman is more noble than the man. But if the Lord of the Ascendant be in an Angle , and the Lord of the seventh in a succedent or cadent house , the man is more noble than the woman . And after the same manner thou mayest judge of two companions , or of any other persons whatsoever . And if the Lord of the seventh be in the ninth House , he will take a wife out of a foreign Country . If you desire to know whether an intended marriage shall take effect , or not , look to the Ascendant and his Lord , and the Moon , for the Querent ; and the seventh house , and his Lord , for the woman . And if the Lord of the Ascendant or the Moon be joined to the Lord of the seventh , or be in the seventh , the marriage will be effected ; or if the Lord of the seventh be in the first , or with the Lord of the first , it will easily be brought to pass ; and the woman be more desirous thereof , than the man. If you would know whether thy wife or friend hath any other lover or not , look if Mars be in the seventh , so that he be not in his own house , for then she hath not any other lover . And if Saturn be there , she loveth another ; but he lieth not with her . And if the Dragons Tail be in the seventh , he lieth with her . And if Jupiter be there , she hardly containeth herself chaste . If Venus , she is merry , and much given to play and laughter , by reason whereof , she may be accountted a whore , and is not so . If Mercury be in the seventh , she had a lover , but now hath none . But if the Moon be in the seventh , she hath had no lover as yet , but will have one , and will be common . But if the Sun or the Dragons Head be there , she is chaste . And after the same manner may you judge in the * ninth* concerning friends or lovers . If you would know which of them shall live longest , see the Lord of the first and of the seventh , which of them shall be in the stronger & better place , or joined to the strongest Planets ; and that person who is most free and remote from the Lord of the eighth and his participation , to whom the Lord of his house answereth , shall live longest . If you desire to make a society or alliance , and would know whether it shall be brought to pass or not , or what shall happen thereupon , see if there be good Planets in the seventh and the first : and if so , the fellowship will be made , and good will come thereof ; and you may judge it to continue so many years , months or days , as the Lord of the seventh hath signification of . If you would know when such society shall be , look what Planet is in the seventh ; for if he be good , it shall come to pass that same year : or wedlock , * R* if the Question be thereof . If you would know whether they will well agree , see the first and his Lord , which is the signifier of the Querent ; and the seventh house & his Lord , which is the house of companions , wives , and concubines ; which if they be concordant amongst themselves , there will be peace and union between them , and they shall profit ; but if the Planets be in discord , there will be strife between them , and the society will not profit . If you would know which of them shall gain most , see the first and his Lord , and the seventh and his Lord , and which of them standeth best ; or if they be evil , which of them falleth : and he that falleth shall lose , and he that is exalted shall gain . Or otherwise , and which is better , see the second and his Lord , and the eighth and his Lord ; and in which house is the better Planet , or his Lord that shall be found in the better place , or joined with the better Planets , he shall be the greater gainer . The second House of his Lord signifies the gain of the Querent : and the eighth house and his Lord signifies the gain of his fellow , or his part : and if they be both good , they shall both gain ; and if both evil , they shall both lose ; and if one be good and the other evil , he whose significator is good , shall gain ; and he whose is evil , shall lose . And if you would know if two fellows shall love one another , look if the Lords of the first & the seventh be friends , and agreeing , then they will love one another ; but if they be enemies & disagree , then they will not . If you desire to know who shall overcome in any cause , matter or controversie , behold the Lords of the first and the seventh , which if they be in Angles , neither of them shall overcome ; and see which of them is joined with an evil Plane● , because he shall overcome ; and if the Planet be evil from them both , the victor shall kill the conquered ; if one of them be strong , and the other weak , and the Planet which is in the strong house do not fall , nor hath not an evil Planet with him ; and if he which is weak be not in his own house , nor in his exaltation , nor with a good Planet , he whose Planet is in the strong house , shall overcome ; likewise he whose significator is in a mean house , shall have great fear and doubt in his heart , because sometimes he shall hope to conquer , and otherwhiles fear to be overcome , And note , that in a question concerning war and kingdom , it is said that there is more power and efficacy , or fortitude in the exaltation of a Planet , than in his house ; but in all other Questions the contrary . If you would be informed concerning any one being , that is gone to any fight , whether he shall return safe , see the Lord of the Ascendant ; if he be good , that is , with good Planets , and a good Planet in the first , he will return safe , but if the Sun be with the Lord of the first , in any part of the Question , let him not go , because the Sun burneth him . And if the Lord of the seventh be with a good Planet , and the Lord of the first with a good Planet , likewise , he shall have some impediment in the way ; but he will not die . And if an evil Planet be with the Lord of the first , and a good Planet in the first , if he goeth he shall suffer great damage , but not death ; nevertheless he may be grievously wounded . And if Saturn be in the first , or with the Lord of the first , let him not go ; because some impediment will happen unto him by some man that he will meet . And if there be an evil Planet with the Lord of the first , or Saturn be in the first , or with the Lord of the first , he will be wounded with wood or with a stone . If Mars and the Dragons Tail be in the first , or with the Lord of the first ; or if there be evil Planets in the first , or with the Lord of the first , he will suffer wounds or death . See likewise if there be an evil Planet in the eighth , because then death is to be feared . And if the Sun be with the Lord of the seventh , or in the eighth , it signifies that it is ill to go . The like judgment is of the seventh and the tenth . And if a Question be proposed concerning the event of war , see the seventh and the first , and their Lords : for the first house and his Lord signifies the Querent ; in the seventh and his Lord the adversary . So that if there be good Planets in the first , and evil in the seventh ; and if the Lord of the first and seventh be evil , the Querent shall overcome : but if there be an evil Planet with the Lord of the first , and an evil Planet in the first , and the Lord of the seventh good , or * R. * in the seventh , the Querent shall be overcome , or taken , or slain . And if the Lords of them both be in the first , and there be good Planets from the part of the first house , unto the end of the house , which is the middle of the Question ; and if evil Planets do possess the other half of the Question , that is to say , from the seventh unto the end of the twelfth house , the adversary shall overcome . But if both the Lords be in the Ascendant , and if they be good from the part of the first , and evil from the part of the seventh , they shall both suffer great loss ; but the Querent shall have the better in the end . But if the Lord of the Ascendant be in the seventh , or in his Question , it signifies fortitude of the adversary : and if the Lord of the seventh be in the first , or in his Question , it signifies fortitude of the actor . And if the Lord of the Ascendant be in the eighth , or with the Lord of the eighth ; or the Lord of the eighth in the first , or with the Lord of the first , it signifies the death of the Querent . And if the Lord of the seventh be in the second , or with his Lord ; or the Lord of the second in the seventh , or with the Lord of the seventh , it signifies the death of the enemy . If you would know whether war shall continue long or not , if mean or meanly ; if the Lords of the first and the seventh do agree , the parties shall be pacified after the war. If thou wouldest depart from the place wherein thou art , and remove thyself to some other place ; and if thou wouldest know whether it be better for thee to stay or go : or concerning two businesses , if thou desirest to know which of them is most expedient for thee to undertake , consider the Lords of the first and the second , for those places to which thou wouldest go , the place wherein thou art , and the gain which thou gettest there ; and the seventh and the eighth , and their Lords , for the place to which thou wouldest go , and the gain which thou mayest get there : and those places chuse , whose Lords are the better , or joined to the better Planets . Or otherwise : behold the Lord of the Ascendant , and the Moon ; which if they be seperated from evil Planets , and joined to good and fortunate Planets , it is better for thee to go from the places where thou art , than to stay there , and to do whatsoever business thou hast in thy mind . And if the Lord of the Ascendant and the Moon be seperated from the Fortunes , and joined to evil Planets , then it is not good for thee to remove thyself , nor to do thy business . Or thus : See the Moon ; and if the the Planet from which she is seperated be better than that to whom she is joined , do not remove : and if the Planet which she is joined to , be better than that from which she is seperated , then go . Questions of the eighth House . COncerning any Man or woman , if you would know what kind of death they shall die , see if Leo , Scorpio , or † R. † Mars , be in the eighth , the party shall die by a beast . And if Saturn be in the eighth , or with the Lord of the eighth in Scorpio , Cancer , or Pisces , he shall die in water . And if an evil Planet be in the eighth , or with the Lord of the eighth ; or if Mars or the Dragons Tail be there , he shall die by fire , iron , or of a fever . And if there be a good Planet in the eighth , or with the Lord of the eighth , he shall die a good death . Questions of the ninth House . COncerning long journeys , see if the Lord of the eighth have good Planets with him : and if Saturn be in the ninth , and exalted in the tenth , so that he be not in his own House , do not go : for thou shalt meet with many obstacles , and War. And if an evil Planet be in the ninth , or with the Lord of the ninth , & the Lord of the ninth in his fall , he shall suffer great damage in the way : for if he goeth by water , he shall suffer shipwreck ; and if by Land , he shall have misfortunes , be taken , or die . If Saturn be in the ninth , or with his Lord , go securely . And if a good Planet be in the ninth , or with the Lord of the ninth , the way is good and secure . And if Mars be in the ninth , thou mayest not go : for thou wilt meet with mortal enemies in the way . And if the Lord of the ninth be with an evil † Planet , or the Sun , it signifies ill : but he shall not be taken . And if the Lord of the ninth have a good Planet near him , he shall escape : but if evil , he shall be taken . If Venus be in the ninth , or with the Lord of the ninth , the way will be good , because he shall have comfort from women . And if Mercury be in the ninth , and the Lord of the ninth with good Planets , the way will be very good : and if he be with evil Planets , it will be evil . And the same is said of the Moon , as of Mercury . If the Dragons Tail be in the ninth . he will meet with thieves , or some evil people . And if the Dragons Head be in the ninth , the way will be good , because he shall be accompanied with Noble-men . And in this manner you may judge in the third House concerning short journeys . If you would know when the journey shall be accomplished , see the Lord of the ninth , and according to his fortitude or debility judge , because according to the place wherein he is , is signified years , months , or days : and so you shall judge concerning his stay , about what time he will come , by turning the years of the Lord of the ninth into days ; because so many days he shall tarry , as the Planet signifies in the place where he is . Or otherwise : weak Angles signify a speedy journey , mean Angles a mean journey ; and the Lord of the ninth likewise , according to the place wherein he is found . And this I say concerning his return . If you would know whether he shall return from his journey with an imperfect voyage or not , see if the Moon be joined with the Lord of the first , the third , or the ninth , & the Planet thereof be in his fall ; because if it be so , he shall return with an imperfect voyage . And if the Moon be in her exaltation , the journey shall speedily be effected . And if there be two strong Planets , & one cadent , the journey shall be made : & if one be strong , & another in his fall , he shall retire back . Questions of the tenth House . IF thou wouldest know whether thou shalt have any honour or benefit from a King , a Bishop , or Lord , or not , look unto the first house , & the ninth , & their Lords , : & if the Lord of the first be in the ninth , or with the Lord of the ninth , or with any other good Planet ; or if the Lord of the ninth be in the first , or with the Lord of the first , or with any other good Planet , as Vinus , Jupiter , or the Dragons Head ; or if any of them be the Lord of the ninth , or * R. * of the the first , he shall receive honour and benefits from them . And if you would know whether he shall have it in his own country , or in a foreign country , look if the Lord of the ninth be in Angles , then it shall be in his own country : and if in succedents , it shall be near ; but if in cadent houses , very far off . Questions of the eleventh House . IF you would know when it is good to set forth a Ship to Sea , see the Ascendant ; which if it be staple , the Ship will be ponderous ; but if the Lord thereof be with a good Planet , she will sustain a great weight . And if the Ascendant be instaple , and with a good Planet , the Ship will be swift and carry a good burden . And meanly , if the Ascendant be mean. And after this manner you may judge concerning an Horse , if a Question be thereof . And if any unstaple Sign be ascending , and his Lord be in his exaltation , or otherwise fortunate , and the Moon behold him with a lowring Aspect , or Sextile ; let the Ship be applied to the water , because she will be very swift . And if any evil be imposed upon her , or that she be like to be drawn into it ; then set her out when a staple Sign is ascending , or when the Moon is in the third , fifth , eighth , ninth , or tenth house or mansion . If you would know what wind she shall have , behold the Ascendant and his Lord , whether he be with good or evil Planets , and in what place , and accordingly judge . And if you would have a strong wind , spread forth your sails at the rising of Aquary : if a small wind , spread your Canvas when Libra is ascending : If a moderate wind , then direct your Sails under Gemini . Questions of the twelfth House . FOR Imprisonment , consider the twelfth and the first ; and if the Lord of the twelfth be in the first or with the Lord of the first , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of the MAGICK of the Ancients , The greatest Study of WISDOM . In all things , ask counsel of the Lord ; and do not thou think , speak , or do any thing , wherein God is not thy Counsellor . Proverbs 11. He that walketh fraudulently , revealeth secrets : but he that is of a faithful spirit concealeth the matter . ARBATEL of MAGICK : OR , The spiritual Wisdom of the Ancients , as well Wise-men of the people of God , as MAGI of the Gentiles : for the ilustration of the glory of God , and his love to Mankind . Now first of all produced out of darkness into the light , against all caco-Magicians , and contemners of the gifts of God ; for the profit and delectation of all those , who do truly and piously love the creatures of God , and do use them with thanksgiving , to the honour of God , and profit to themselves and their Neighbours . Containing nine Tomes , and seven Septinaries of APHORISMS . The first is called Isagoge , or , a Book of the Institutions of Magick : which in forty & nine Aphorisms comprehendeth the most general precepts of the whole Art. The second is Microcosmical Magick , what Microcosmus hath effected Magically , by his spirit & Genius adicted to him from his Nativity , that is , spiritual wisdom : and how the same is effected . The third is Olympick Magick , in what manner a man may do and suffer by the spirits of Olympus . The fourth is Hesiodiacal , & Homerical Magick , which teacheth the operations by the spirits called Cacodemones , as it were not adversaries to mankind . The fifth is Roman or Sibylline Magick , which acteth & operates with tutelar spirits & Lords , to whom the whole orb of the earth is distributed . This is valde insignis Magia . To this the doctrine of the Druids referred . The sixth is Pythagorical Magick , which only acteth with spirits to whom is given the doctrine of Arts , as Physic , Medicines , Mathematicks . Alchymy , and such kind of Arts. The seventh is the Magick of Appolonius , & the like , & agreeth with the Roman & Microcosmical Magick : only it hath this thing peculiar , that it hath power over the hostile part of mankind . The eighth is Hermitical , that is Aegyptical Magick ; & differeth not much from divine Magick . The ninth is that wisdom which dependeth solely upon the word of God : and this is called Prophetical Magick . The first Tome of the Book of ARBATEL of MAGICK , called ISAGOGE . IN the name of the Creator of all things both visible and invisible , who revealeth his Misteries out of his treasures to them that call upon him ; and fatherly and mercifully bestoweth those his secrets upon us without measure . May he grant unto us , through his only-begotten Son Jesus Christ our Lord , his ministring spirits , the revealers of his secrets , that we may write this Book of Arbatel , concerning the greatest secrets which are lawful for man to know , and to use them without offence unto God. Amen . The first Septinary of Aphorisms . The first Aphorism . Whosoever would know secrets , let him know how to keep secret things secretly ; and to reveal those things that are to be revealed , and to seal those things which are to be sealed : and not to give holy things to dogs , nor to cast pearls befo●e swine . Observe this Law , and the eyes of thy Understanding shall be opened , to understand secret things ; and thou shalt have whatsoever thy mind desireth to be divinely revealed unto thee . Thou shalt have also the Angels and Spirits of God prompt and ready in their nature to minister unto thee , as much as any human mind can desire . Aphor. 2. In all things call upon the name of the Lord : and without prayer unto God through his only-begotten Son , do not thou undertake to do or think any thing . And use the Spirits given & attributed unto thee , as ministers , without rashness and presumption , as the messengers of God ; having a due reverence towards the Lord of Spirits . And the remainder of thy life do thou accomplish , demeaning thyself peaceably , to the honour of God , and the profit of thyself and thy neighbour . Aphor. 3. Live to thyself and the Muses : avoid the friendship of the multitude : be thou coveteous of time , benificial to all men . Use thy gifts , be vigilant in thy calling ; and let the word of God never depart from thy mouth . Aphor. 4. Be obedient to good Admonitions : avoid all procrastination : accustom thyself to constancy and Gravity , both in thy words and deeds . Resist the temptations of the tempter , by the word of God. Flee from earthly things ; seek after heavenly things . Put no confidence in thy own wisdom ; but look unto God in all things , according to that sentence of the Scripture : When we know not what we shall do , unto thee , O God , do we lift up our eyes , and from thee we expect our help . For where all human refuges do forsake us , there will the help of God shine forth , according to the saying of Philo. Aphor. 5. Thou shalt love the Lord thy God with all thy heart , and with all thy strength , and thy neighbour as thy self : and the Lord will keep thee as the apple of his eye , and will deliver thee from all evil , and will replenish thee with all good ; and nothing shall thy soul desire , but thou shalt be fully endued therewith , so that it be contingent to the salvation of thy soul and body . Aphor. 6. Whatsoever thou hast learned , frequently repeat , and fix the same in thy mind : and learn much , but not many things , because a human understanding cannot be alike capable in all things , unless it be such a one that is divinely regenerated ; unto him nothing is so difficult or manifold , which he may not be able equally to attain to . Aphor. 7. Call upon me in the day of trouble , and I will hear thee , and thou shalt glorify me , saith the Lord. For all Ignorance is tribulation of the mind ; therefore call upon the Lord in thy ignorance , and he will hear thee . And remember that thou give honour unto God , and say with the Psalmist , Not unto us , Lord , not unto us , but unto thy Name give the glory . The second Septinary . Aphor. 8. Even as the Scripture testifies , that God appointeth names to things or persons , & also with them hath distributed certain powers and offices out of his treasures : so the Characters and names of Stars have not any power by reason of their figure or pronunciation , but by reason of the virtue or office which God hath ordained by nature either to such a name or character . For there is no power either in heaven or in earth , or hell , which doth not descend from God ; and without his permission , they can neither give or draw forth into any action , any thing they have . Aphor. 9. That is the chiefest wisdom , which is from God ; & next , that which is in spiritual creatures ; afterwards in corporal creatures , fourthly , in nature , & natural things . The spirits that are apostate , & reserved to the last judgment , do follow these , after a long interval . Sixthly , the ministers of punishments in hell , and the obedient unto God. Seventhly , the Pigmies do not possess the lowest place , and they who inhabit in elements , and elementary things . It is convenient therefore to know and discern all differences of the wisdom of the Creator and the Creatures , that it may be certainly manifest unto us , what we ought to assume to our use of every thing , and that we may know in truth how and in what manner that may be done . For truely every creature is ordained for some profitable end to human nature , & for the service thereof ; as the holy Scriptures , Reason , and Experience , do testify . Aphor. 10. God the Father Almighty , Creator of heaven and earth , and of all things visible and invisible , in the holy Scriptures proposeth himself to have an eye over us ; and as a tender father which loveth his children , he teacheth us what is profitable , and what not ; what we are to avoid , & what we are to embrace : then he allureth us to obedience with great promises of corporal & eternal benefits , and deterreth us ( with threatning of punishments ) from those things which are not profitable for us . Turn over therefore with thy hand , both night and day , those holy Writings , that thou mayest be happy in things present , and blessed to all eternity . Do this , and thou shalt live , which the holy Books have taught thee . Aphor. 11. A number of four is Pythagorical , and the first Quedrate ; therefore here let us place the foundation of all wisdom , after the wisdom of God revealed in the holy Scriptures , and to the consideration proposed in nature . Appoint therefore to him who solely dependeth upon God , the wisdom of every creature to serve and obey him , nolens volens , willing or unwilling . And in this , the omnipotency of God shineth forth . It consisteth therefore in this , that we will discern the creatures which serve us , from those that are unwilling ; and that we may learn how to accommodate the wisdom and office of every creature unto ourselves . This art is not delivered , but divinely . Unto whom God will , he revealeth his secrets ; but to whom he will not bestow any thing out of his treasuries , that person shall attain to nothing without the will of God. Therefore we ought truly to desire from God alone , which will mercifully impart these things unto us . For he who hath given us his Son , and commanded us to pray for his holy Spirit , how much more will he subject unto us the whole creature , and things visible and invisible ? Whatsoever ye ask , ye shall receive . Beware that ye do not abuse the gifts of God , and all things shall work together unto you for your salvation . And before all things , be watchful in this , that your names be written in heaven : this is more light , that the spirits be obedient unto you , as Christ admonisheth . Aphor. 12. In the Acts of the Apostles , the Spirit saith unto Peter after the Vision , Go down , and doubt not but I have sent them , when he was sent for by Cornelius the Centurion . After this manner , in vocal words , are all disciplines delivered , by the holy Angels of God , as it appeareth out of the Monuments of the Aegyptians . And these things afterwards were vitiated and corrupted with human opinions ; and by the instigation of evil spirits , who sow tares amongst the children of disobedience , as it is manifest out of St. Paul , & Hermes Trismegistus . There is no other manner of restoring these arts , than by the doctrine of the holy spirits of God ; because true faith cometh by hearing . But because thou mayest be certain of the truth , and mayest not doubt whether the spirits that speak with thee , do declare things true or false , let it only depend upon thy faith in God ; that thou mayest say with Paul , I know on whom I trust . If no sparrow can fall to the ground without the will of the Father which is in heaven , How much more will not God suffer thee to be deceived , O thou of little faith , if thou dependest wholly upon God , and adherest only to him ? Aphor. 13. The Lord liveth ; and all things which live , do live in him . And he is truely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , who hath given unto all things , that they be that which they are : and by his word alone , through his Son , hath produced all things out of nothing , which are in being . He calleth all the stars , & all the host of heaven by their names . He therefore knoweth the true strength & nature of things , the order and Policy of every creature visible and invisible , to whom God hath revealed the names of his creatures . It remaineth also , that he receive power from God , to extract the virtues in nature , and hidden secrets of the creature & to produce their power into action , out of darkness into light . Thy scope therefore ought to be , that thou have the names of the spirits , that is , their powers and offices , & how they are subjected and appointed by God to minister unto thee ; even as Raphael was sent to Tobias , that he should heal his father , and deliver his son from dangers , and bring him to a wife . So Michael , the fortitude of God governeth the people of God : Gabriel , the messenger of God , was sent to Daniel , Mary , and Zachary the father of John Baptist. And he shall be given to thee that desireth him , who will teach thee whatsoever thy soul shall desire , in the nature of things . His ministery thou shalt use with trembling and fear of thy Creator , Redeemer , and Sanctifier , that is to say , the Father , Son , and holy Ghost : and do not thou let slip any occasion of learning , and be vigilant in thy calling , and thou shalt want nothing that is necessary for ●hee . Aphor. 14. Thy soul liveth for ever , through him that hath created thee : call therefore upon the Lord thy God , and him only shalt thou serve . This thou shalt do , if thou wilt perform that end for which thou art ordained of God , and what thou owest to God and to thy neighbour . God requireth of thee a mind , that thou shouldest honour his Son , and keep the words of the Son in thy heart : if thou honour him , thou hast done the will of thy Father which is in heaven . To thy neighbour thou owest offices of humanity , and that thou draw all men that come to thee , to honour the Son. This is the Law and the Prophets . In temporal things , thou oughtest to call upon God as a father , that he would give unto thee all necessaries of this life : and thou oughtest to help thy neighbour with the gifts which God bestoweth upon thee , wh●ther they be spiri●ual or corporal . Therefore thou shalt pray thus : O Lord of heaven and earth , Creator and Maker of all t●ings ●isible and invisible ; I , though unworthy , b● thy assi●●ance call upon ●hee , through thy only-beg●tten Son Jesus Christ our Lord , that thou wilt give unto me thy holy Spirit , to direct me in thy truth unto all good . Amen . Because I earnestly desire perfectly to know the Arts of this life , and such things as are necessary for us , which are so overwelmed in darkness , and polluted with infinite human opinions , that I of my own power can attain to no knowledge in them , unless thou teach it me : Grant me therefore one of thy spirits , who may teach me those things which thou wouldest have me to know and learn , to thy praise and glory , and the profit of our neighbour . Give me also an apt and teachable heart , that I may easily understand those things which thou shalt teach me , and may hide them in my understanding , that I may bring them forth as out of thy inexhaustable treasures , to all necessary uses . And give me grace , that I may use such thy gifts humbly , with fear and trembling , through our Lord Jesus Christ , with thy holy Spirit . Amen . The third Septinary . Aphor. 15. They are called Olympick spirits which do inhabit in the firmament , and in the stars of the firmament : and the office of these spirits is to declare destinies , and to administer fatal charms , so far forth as God pleaseth to permit them : for nothing , neither evil spirit nor evil destiny , shall be able to hur● him who hath the most high for his refuge . If therefore any of the Olympick spirits shall teach or declare that which his star to which he is appointed portendeth , nevertheless he can bring forth nothing into action , unless he be permitted by the divine power . It is God alone who giveth them power to effect it . Unto God the maker of all things , are obedient all things celestial , sublunary , & infernal . Therefore rest in this ; let God be thy guide in all things which thou undertakest , and all things shall attain to a happy and desired end ; even as the history of the whole world testifieth , and daily experience sheweth . There is peace to the godly : there is no peace to the wicked , saith the Lord. Aphor. 16. There are seven different governments of the Spirits of Olympus , by whom God hath appointed the whole frame and universe of this world to be governed : and their visible stars are ARATRON , BETHOR , PHALEG , OCH , HAGITH , OPHIEL , PHUL . after the Olympick speech . Every one of these hath under him a mighty Militia in the firmament . ARATRON ruleth visible Provinces XLIX . BETHOR , XXXII . — PHALEG , XXXV . OCH , XXVIII . — HAGITH , XXI . OHIEL , XIV . — PHUL , VII . So that there are 186 Olympick Provinces in the whole Universe , where in the seven Governors do excercise their power : all which are elegantly set forth in Astronomy . But in this place it is to be explained , in what manner these Princes and Powers may be drawn into communication . Aratron appeareth in the first hour of Saturday , and very truly giveth answers concerning his Provinces and Provincials . So likewise do t●e rest appe●r in order in their days and hours . Also every one of them ruleth 490 years . The beginning of their simple Anomaly , in the ●o●h ye●r before the Nativity of Christ , was the beginning of the administration of Bethor ; and it lasted until the year of our Lord Christ 430. To whom succeeded Phal●g , until the 920th year . Then began Och , and continued until the year 1410. and thenceforth Hagith ruleth until the year 1900. Aphor. 17. Magically the Princes of the seven Governors are called simply , in that time , day , and hour wherein they rule visibly or invisibly , by their Names and Offices which God hath given unto them ; and by proposing their Character which they have given or confirmed . The Governor Aratron hath in his power those things which he doth naturally , that is , after the same manner and subject as those things which in Astronomy are ascribed to the power of Saturn . Those things which he doeth of his own free will , are . 1. That he can convert any thing into a stone in a moment , either animal or plant , retaining the same object to the sight . 2. He converteth treasures into coals , and coals into treasure . 3. He giveth familiars with a definite power . 4. He teacheth Al●hymy , Magick , and Physic. 5. He reconcileth the subterranean spirits to men ; maketh hairy men . 6. He causeth one to be invisible . 7. The barren he maketh fruitful , and giveth long life . His Character . He hath under him 49 Kings , 42 Princes , 35 Presidents , 28 Dukes , 21 Ministers , standing before him ; 14 familiars , seven messengers : he commandeth 36000 legions of spirits ; a legion is 490. Bether governeth those things which are ascribed to Jupiter : he soon cometh being called . He that is dignified with his character , he raiseth to very great dignities , to cast open treasures : he reconcileth the spirits of the air , that they give true answers : they transport precious stones from place to place , and they make medicines to work miraculously in their effects : he giveth also the familiars of the firmament , and prolongeth life to 700 years if God will. His Character . He hath under him 42 Kings , 35 Princes , 28 Dukes , 21 Counsellors , 14 Ministers , 7 Messengers , 29000 legions of spirits . Phaleg ruleth those things which are attributed to Mars , the Prince of peace . He that hath his character , he raiseth to great honours in warlike affairs . His Character . Och governeth solar things he giveth 600 years , with perfect health ; he bestoweth great wisdom ▪ giveth the most excellent Spirits , teacheth perfect medicines : he converteth all things into most pure gold and precious stones : he giveth gold , and a purse springing with gold . He that is dignified with his character , he maketh him to be worshiped as a Deity , by the Kings of the whole world . The Character . He hath under him 36536 legions : he administereth all things alone : and all his spirits serve him by centuries . Hagith governeth Venereous things . He that is dignified with his character , he maketh very fair , and to be adorned with all beauty . He converteth copper into gold , in a moment , and gold into copper : he giveth Spirits which do faithfully serve those to whom they are adicted . His Character . He hath 4000 legions of spirits , and over every thousand he ordaineth Kings for their appointed seasons . Ophiel is the governor of such things as are attributed to Mercury : his Character is this . His spirits are 100000 legions : he easily giveth familiar spirits : he teacheth all Arts : and he that is dignified with his character , he maketh him to be able in a moment to convert Quicksilver into the Philosophers stone . Phul hath this Character . He changeth all metals into silver , in word & deed ; governeth Lunary things ; healeth the dropsy : he giveth spirits of the water , who do serve men in a corporal and visible form ; and maketh men to live 300 years . The most general Precepts of this Secret. 1. Every Governor acteth with all his spirits , either naturally , to wit , always after the same manner ; or otherwise of their own free-will , if God hinder them not . 2. Every Governor is able to do all things which are done naturally in a long time , out of matter before prepared ; and also to do them suddenly , out of matter not before prepared . As Och , the Prince of Solar things , prepareth gold in the mountains in a long time ; in a less time , by the Chymical art ; and Magically in a moment . 3. The true and divine Magician may use all the creatures of God , and offices of the Governors of the world , at his own will , for that the Governors of the world are obedient to them , and come when they are called , and do execute their commands : but God is the Author thereof : as Joshua caused the Sun to stand still in heaven . They send some of their spirits to the mean Magicians , which do obey them only in some determinate business : but they hear not the fa●●e Magicians , but expose them to the deceits of the d●vils and cast them into divers dangers by the command of God ; as the Prophet Jeremiah testifieth , in his eighth Chapter , concerning the Jews . 4. In all the elements there are the seven Governors with their hosts , who do move with the equal motion of the firmament ; and the inferiors do always depend upon the superiors , as it is taught in Philosophy . 5. A man that is a true Magician . is brought forth a Magician from his mothers womb : others , who do give themselves to this office , are unhappy . This is that which John the Baptist speaketh of : No man can do any thing of himself , except it be given him from above . 6. Every Character given from a spirit , for what cause soever , hath his efficacy in this business , for which it is given , in the time prefixed : but it is to be used the same day and Planetary hour wherein it is given . 7. God liveth , and thy soul liveth : keep thy Covenant , & thou hast whatsoever the spirit shall reveal unto thee in God , because all things shall be done which the spirit promiseth unto thee . Aphor. 18. There are other names of the Olympick spirits delivered by others ; but they only are effectual , which are delivered to any one , by the Spirit the revealer , visible or invisible : and they are delivered to every one as they are predestinated : therefore they are called Constellations ; and they seldom have any efficacy above 40 years . Therefore it is more safe , for the young practicer of Art , that they work by the offices of the spirits alone , without their names ; and if they are preordained to attain the art of Magick , the other parts of the Art will offer themselves unto them of their own accord . Pray therefore for a constant faith , and God will bring to pass all things in due season . Aphor. 19. Olympus and the inhabitants thereof , do of their own accord offer themselves to men in the forms of spirits ; and are ready to perform their offices for them , whether they will or not : by how much the rather will they attend you , if they are desired ? But there do appear also evil spirits , and destroyers , which is caused by the envy and malice of the devil ; and because men do allure and draw them unto themselves with their sins , as a punishment due to sinners . Whosover therefore desireth familiarly to have a conversation with spirits , let him keep himself from all enormious sins , and diligently pray to the most High to be his keeper ; and he shall break through all the snares and impediments of the devil : and let him apply himself to the service of God , and he will give him an increase in wisdom . Aphor. 20. All things are possible to them that believe them , and are willing to receive them ; but to the incredulous and unwilling , all things are unpossible : there is no greater hinderance than a wavering mind , levity , unconstancy , foolish babbling , drunkenness , lusts , and disobedience to the word of God. A Magician therefore ought to be a man that is godly , honest , constant in his words and deeds , having a firm faith towards God , prudent , and covetous of nothing but wisdom about divine things . Aphor. 21. When you would call any of the Olympick spirits , observe the rising of the Sun that day , and of what nature the spirit is which you desire ; & saying the Prayer following , your desires shall be perfected . Omnipotent and eternal God , who hast ordained the whole creation for thy praise and glory , and for the salvation of man , I beseech thee that thou wouldest send thy Spirit N. N. of the solar order , who shall inform and teach me those things which I shall ask of him ; or , that he may bring me medicine against the dropsy , &c. Nevertheless not my will be done , but thine , through Jesus Christ thy only begotten Son our Lord. Amen . But thou shalt not detain the spirit above a full hour unless he be familiarly adicted to thee . Forasmuch as thou camest in peace and quietly , & hast answered unto my petitions ; I give thanks unto God , in whose name thou camest : and now thou mayest depart in peace unto thy orders ; and return to me again when I shall call thee by thy name , or by thy order , or by thy office , which is granted from the Creator , Amen . Ecclesiast . Chap. 5. Be not rash with thy mouth , neither let thy heart be hasty to utter any thing before God ; for God is in heaven , and thou on earth : Therefore let thy words be few , for a dream cometh through the multitude of business . The third Septenary . Aphor. 22. We call that a secret , which no man can attain unto by human industry without revelation ; which Science lieth obscured , hidden by God in the creature ; which nevertheless he doth permit to be revealed by spirits , to a due use of the thing itself . And these secrets are either concerning things divine , natural or human . But thou mayest examine a few , and the most select , which thou wilt commend with a many more . Aphor. 23. Make the begining of the nature of the secret , either by a spirit in the form of a person , or by virtues seperate , either in human Organs , or by what manner soever the same may be effected ; and this being known , require of a spirit which knoweth that art , that he would briefly declare unto thee whatsoever that secret is : and pray unto God , that he would inspire thee with his grace , whereby thou mayest bring the secret to the end thou desirest , for the praise and glory of God , and the profit of thy neighbour . Aphor. 24. The greatest secrets are in number seven . 1. The first is the curing of all diseases in the space of seven days , either by characters , or by natural things , or by the superior spirits with the divine assistance . 2. The second is , to be able to prolong life to whatsoever age we please : I say , a corporal & natural life . 3. The third is , to have the obedience of the creatures in the elements which are in the forms of personal spirits ; also of Pigmies , Sagani , Nymphs , Dryades , and spirits of the woods . 4. The fourth is , to be able to discourse with knowledge and understanding of all things visible and invisible , and to understand the power of every thing , and to what it belongeth . 5. The fifth is , that a man be able to govern himself according to that end for which God hath appointed him . 6. The sixth is , to know God , and Christ , & his holy spirit : this is the perfection of the Microcosmus . 7. The seventh , to be regenerate , as Henochius the King of the inferior world . These seven secrets a man of an honest and constant mind may learn of the Spirits , without any offence unto God. The mean secrets are likewise seven in number . 1. The first is , the transmutation of Metals , which is vulgarly called Alchymy ; which certainly is given to very few , and not but of special grace . 2. The second is , the curing of diseases with Metals , either by the magnetick virtues of precious stones , or by the use of the Philosophers stone , and the like . 3. The third is , to be able to perform Astronomical and Mathematical miracles , such as are Hydraulick-engines , to administer business by the influence of Heaven , and things which are of the like sort . 4. The fourth is , to perform the works of natural Magick , of what sort soever they be . 5. The fifth is , to know all Physical secrets . 6. The sixth is , to know the foundation of all Arts which are exercised with the hands and offices of the body . 7. The seventh is , to know the foundation of all Arts which are exercised by the angelical nature of man. The lesser secrets are seven . 1. The first is , to do a thing diligently , and to gather together much money . 2. The second is , to ascend from a mean state to dignities and honours , and to establish a newer family , which may be illustrious and do great things . 3. The third is , to excel in military affairs , and happily to atchieve to great things , and to be an head of the head of Kings and Princes . 4. To be a good house-keeper both in the Country and City . 5. The fifth is , to be an industrious and fortunate Merchant . 6. To be a Philosopher , Mathematician , and Physician , according to Aristotle , Plato , Ptolomy , Euclides , Hippocrates and Galen , 7. To be a divine according to the Bible and Schools , which all writers of divinity both old and new have taught . Aphor. 25. We have already declared what a secret is , the kinds and species thereof : it remaineth now to shew how we may attain to know those things which we desire , The true and only way to all secrets , is to have recourse unto God the Author of all good ; and as Christ teacheth , In the first place seek ye the kingdom of God and his righteousness , and all these things shall be added unto you . 2. Also see that your hearts be not burthened with surfeting , and drunkenness , and the cares of this life . 3. Also commit your cares unto the Lord , and he will do it . 4. Also I the Lord thy God do teach thee , what things are profitable for thee , and do guide thee in the way wherein thou walkest . 5. And I will give thee understanding , and will teach thee in the way wherein thou shalt go , and I will guide thee with my eye . 6. Also if you which are evil , know how to give good things to your children , how much more shall your Father which is in heaven give his holy Spirit to them that ask him ? 7. If you do the will of my Father which is in heaven , ye are truly my disciples , and we will come unto you , and make our abode with you . If you draw these seven places of Scripture from the letter unto the spirit , or into action , thou canst not err , but shalt attain to the desired bound ; thou shalt not err from the mark , and God himself by his holy Spirit will teach thee true and profitable things : he will give also his ministering Angels unto thee , to be thy companions , helpers , & teachers of all the secrets of the wo●ld , and he will command every creature to be obedient unto thee , so that chearfully rejoicing thou mayest say with the Apostles , That the Spirits are obedient unto thee ; so that at length th●● shalt be certain of the greatest thing of all , That thy name is written in heaven . The fourth Septinary . Apor . 26. There is another way which is more common , that secrets may be revealed unto thee also , 〈◊〉 thou art unwitting thereof , either by God , 〈◊〉 Spirits whi●h have secrets in their power ; 〈◊〉 dreams , or by strong imagination● & 〈◊〉 or by the constellations of a nativity 〈…〉 knowledge . After this manner are made heroick men , such as there are many , and all learned men in the world , Plato ▪ Aristotle , Hippocrates , Galen , Euclides , Archimedes , Hermes Trismegistus the father of secrets , with Theophrastus , Paracelsus ; all which men had in themselves all the virtues of secrets . Hitherto also are referred , Homer , Hesiod , Orpheus , Pytagoras ; but these had not such gifts of secrets as the former . To this are referred , the Nymphs , and sons of Melusina , and Gods of the Gentiles , Achilles , Aeneas , Hercules : also Cyrus , Alexander the great , Julius Caesar , Lucullus , Sylla , Marius . It is a canon , that every one know his own Angel , and that he obey him according to the word of God ; and let him beware of the snares of the evil Angel , lest he be involved in the calamities of Brute and Marcus Antonius . To this referr the book of Jovianus Pontanus of Fortune , and his Eutichus . The third way is , diligent and hard labour , without which no great thing can be obtained from the divine Deity worthy admiration , as it is said . Tu nihil invita dices faciesve Minerva . Nothing canst thou do or say against Minerva's will. We do detest all evil Magicians , who make themselves associates with the devils , with their unlawful superstitions , and do obtain and effect some things which God permitteth to be done , instead of the punishments of the devils . So also they do other evil acts , the devil being the author , as the Scriptures testify of Judas . To these are referred all idolaters of old , and of our age , and abusers of fortune , such as the heathens are full of . And to these do appertain all Charontick evocation of Spirits , as the work of Saul with the woman , and Lucanus prophesy of the deceased Soldier , concerning the event of the Pharsalian war , and the like . Aphor. 27. Make a Circle with a center A , which is B. C. D. E. At the East let their be B. C. a square . At the North , C. D. At the West , D. E. And at the South , E. D. Divide the several quadrants into seven parts , that there may be in the whole 28 parts : and let them be again divided into four parts , that there may be 112 parts of the Circle : and so many are the true secrets to be revealed . And this Circle in this manner divided , is the seal of the secrets of the world , which they draw from the only center A , that is , from the invisible God , unto the whole creature . The Prince of the Oriental secrets is resident in the middle , and hath three nobles on either side , every one whereof hath four under him , and the Prince himself hath four appertaining unto him . And in this manner the other Princes and Nobles have their quadrants of secrets , with their four secrets . But the Oriental secret is the study of all wisdom ; the West , of strength ; the South , of tillage ; the North , of more rigid life . So that the Eastern secrets are commended to be the best ; the Meridian to be mean ; and the East and North to be lesser . The use of this seal of secrets is , that thereby thou mayest know whence the Spirits or Angels are produced , which may teach the secrets delivered unto them from God. But they have names taken from their offices and powers , according to the gift which God hath severally distributed to every one of them . One hath the power of the sword ; another , of the pestilence ; and another , of inflicting famine upon the people , as it is ordained by God. Some are destroyers of Cities , as those two were , who were sent to overthrow Sodom and Gomorrha , and the places adjacent , examples whereof the holy Scripture witnesseth . Some are the watch-men over Kingdoms ; others , the keepers of private persons ; and from thence , any one may easily form their names in his own language : so that he which will , may ask a physical Angel , mathematical , or philosophical , or an Angel of civil wisdom , or of supernatural or natural wisdom , or for any thing whatsoever ; and let him ask seriously , with a great desire of his mind , and with faith and constancy ; and without doubt , that which he asketh he shall receive from the Father and God of all spirits . This faith surmounteth all seals , & bringeth them into subjection to the will of man. The Characteristical manner of calling Angles succeedeth this faith , which dependeth only on divine revelation ; But without the said faith preceeding it , it lieth in obscurity . Nevertheless , if any one will use them for a memorial , & no otherwise , and as a thing simply created by God for this purpose , to which such a spiritual power or essence is bound ; he may use them wi●hout any offence unto God. But let him bew●re , lest he fall into idolatry , and the snares of th● devil , who with his cunning sorceries , easily deceiveth the unwary . And he is not taken but only by the finger of God , and is appointed to the service of man ; so that they unwillingly s●rve the godly ; but not without temptations & tribulations , because the commandment hath it , that he shall bruise the heel of Christ , the seed of the woman . We are therefore to exercise our selves about spiritual things , with fear and trembling , and with great reverence towards God , and to be conversant in spiritual essences with gravity and justice . And he which meddleth with such things , let him beware of all levity , pride , covetousness , vanity , envy and ungodliness , unless he will miserably perish . Aphor. 28. Because all good is from God , who is only good , those things which we would obtain of him , we ought to seek them by prayer in spirit and truth , and a simple heart . The conclusion of the secret of secrets is , that every one exercise himself in prayer , for those things which he desires , and he shall not suffer a repulse . Let not any one despise prayer ; for by whom God is prayed unto , to him he both can and will give . Now let us acknowledge him the Author , from whom let us humbly seek for our desires . A merciful and good Father . loveth the sons of desires , as Daniel ; and sooner heareth us , than we are able to overcome the hardness of our hearts to pray . But he will not that we give holy things to dogs , nor despise and contemn the gifts of his treasury . Therefore diligently and often read over and over the first Septinary of secrets , and guide and direct thy life and all thy thoughts according to those precepts ; and all things shall yield to the desires of thy mind in the Lord , to whom thou trustest . The fifth Septenary . Aphor. 29. As our study of Magick proceedeth in order from general Rules premised , let us now come to a particular explication thereof . Spirits either are divine ministers of the word , and of the Church , and the members thereof ; or else they are servient to the Creatures in corporal things , partly for the salvation of he soul and body , and partly for its destruction . And there is nothing done , whether good or evil , without a certain and determinate order and government . He that seeketh after a good end , let him follow it ; and he that desireth an evil end , pursueth that also , and that earnestly , from divine punishment , and turneth away from the divine will. Therefore let every one compare his ends with the word of God , and as a touchstone that will judge between good and evil ; and let him propose unto himself what is to be avoided , and what is to be sought after ; and that which he constituteth and determineth unto himself , let him follow diligently , not procrastinaing or delaying , until he attain to his appointed bound . Aphor. 30. They which desire riches , glory of this world , Magistracy , honours , dignities , tyrannies , ( and that magically ) if they endeavour diligently after them , they shall obtain them , every one according to his destiny , industry , & magical sciences , as the history of Melesina witnesseth , & the Magicians thereof , who ordained , that none of the Italian nation should for ever obtain the rule or Kingdom of Naples ; and brought it to pass , that he who reigned in his age , to be thrown down from his seat : so great is the power of the guardian or tutelar Angels of the Kingdoms of the world . Aphor. 31. Call the Prince of the Kingdom , and lay a command upon him , and command what thou wilt , and it shall be done , if that Prince be not again absolved from his obedience by a succeeding Magician . Therefore the Kingdom of Naples may be again restored to the Italians , if any Magician shall call him who Instituted this order , and compel him to recall his deed ; he may be compelled also to restore the secret powers taken from the treasury of Magick ; a Book a Gem , a Magical Horn , which being had , any one may easily , if he will make himself the Monarch of the world . But Judaeus chused rather to live among Gods until the judgment , before the transitory good of this world ; and his heart is so blind , that he understandeth nothing of the God of heaven and earth , or thinketh more , but enjoyeth the delights of things immortal , to his own eternal destruction . And he may be easier called up , than the Angel of Plotinus in the Temple of Isis. Aphor. 32. In like manner also , the Romans were taught by the Sibyls books ; and by that means made themselves the Lords of the world , as histories witness . But the Lords of the Prince of a Kingdom do bestow the lesser Magistracies . He therefore that desireth to have a lesser office , or dignity , let him magically call a noble of the Prince , and his desires shall be ful●●lled . Aphor. 33. But he who coveteth contemptible dignities , as riches alone , let him call the Prince of riches , or one of his Lords , and he shall obtain his desire in that kind , whereby he would grow rich , either in earthly goods , or merchandize , or with the gifts of Princes , or by the study of Metals , or Chymistry : as he produceth any president of growing rich by these means , he shall obtain his desire therein . Aphor. 34. All manner of evocation is of the same kind and form , and this way was familiar of old time to the Sibyls and chief Priests . This in our time , through ignorance and impiety , is totally lost ; and that which remaineth , is depraved with infinite lies and superstitions . Aphor. 35. The human understanding is the only effecter of all wonderful works , so that it may be joined to any Spirit ; and being joined , she produceth what ●he will. Therefore we are carefully to proceed in Magick , lest that Syrens and other ●onsters deceive us , which likewise do desire the society of the human soul. ●et the Magician carefully hide himself al●●ys under the wings of the most High , lest h● off●r himself to be devoured of the roaring Lion ; 〈◊〉 they who desire e●rthly things , do very hard●y escape ●he shares of the ●evil . The sixth Septinary . Aphor. 36. Care is to be taken , that experiments be not mixed with experiments ; but that every one be only simple and several . for God and Nature have ordained all things to a certain and appointed end : so that for examples sake , they who perform cures with the most simple herbs and roots , do cure most happily of all . And in this manner , in Constellations , Words and Characters , Stones , and such like , do lie hid the greatest influences or virtues in deed , which are instead of a miracle . So also are words , which being pronounced , do forthwith cause creatures both visible & invisible to yield obedience , as well creatures of this our world , as of the watery , airy , subterranean , and Olympick , supercelestial and infernal , and also the divine . Therefore simplicity is chiefly to be studied , & the knowledge of such simples is to be sought for from God ; otherwise by no other means or experience they can be found out . Aphor. 37. And let all lots have their place decently : Order , Reason & Means , are the three things which do easily render all learning as well of the visible as invisible creatures . This is the course of Order , that some creatures are creatures of the light ; others , of darkness : these are subject to vanity , because they run headlong into darkness , and inthral themselves in eternal punishments for their rebellion . Their Kingdom is partly very beautiful in transitory and corruptable things on the one part , because it cannot consist without some virtue and great gifts of God ; and partly most filthy and horrid to be spoken of , because it aboundeth with all wickedness and sin , idolatry , contempt of God , blasphemies against the true God and his works , worshiping of devils , disobedience towards Magistrates , seditions , homicides , robberies , tyranny , adulteries , wicked lusts , rapes , thefts , lies , perjuries , pride , and a covetous desire of rule ; in this mixture consisteth the Kingdom of darkness : but the creatures of the light , are filled with eternal truth , and with the grace of God , and are Lords of the whole world , and do reign over the Lords of darkness , as the members of Christ. Between these and the other , there is a continual war , until God shall put an end to their strife , by his last judgment . Aphor. 38. Therefore Magick is twofold in its first division ; the one is of God , which he bestoweth on the creatures of light ; the other also is of God , but it is the gift which he giveth unto the creatures of darkness : and this is also two-fold : the one is to a good end , as when the Princes of darkness are compelled to do good unto the creatures , God enforcing them ; the other is for an evil end , when God permitteth such to punish evil persons , that magically they are deceived to destruction ; or , also he commandeth such to be cast out into destruction . The second division of Magick is , that it bringeth to pass some works with visible instruments , through visible things ; and it effecteth other works with invisible instruments by invisible things ; and it acteth other things , as well with mixed means , as instruments and effects . The third division is , There are some things which are brought to pass by invocation of God alone : this is partly Prophetical , and Philosophical ; and partly , as it were Theophrastical . Other things there are , which by reason of the ignorance of the the true God , are done with the Princes of Spirits , that his desires may be fulfilled ; such is the work of the Mercurialists . The fourth division is , that some exercise their Magick with the good Angels instead of God , as it were descended down from the most high God : such was the Magick of Baalim . Another Magick is , that which exerciseth their actions with the chief of the evil Spirits ; such were they who wrought by the the minor Gods of the heathens . The fifth division is , that some do act with spirits openly , and face to face ; which is given to few : others do work by dreams and other signs ; which the ancients took from their auguries & sacrifices . The sixth division is , that some work by immortal creatures , others by mortal creatures , as Nymphs , Satyrs , and such-like inhabitants of other elements , Pigmies , &c. The seventh division is , that the Spirits do serve some of their own accord , without art ; others they will scarce attend being called by art . Among these species of Magick , that is the most excellent of all , which dependeth upon God alone . The second , them whom the Spirits do serve faithfully of their own accord . The third is , that which is the property of Christians , which dependeth on the power of Christ which he hath in heaven and earth . Aphor. 39. There is a seven-fold preparation to learn the Magick Art. The first is , to meditate day and night how to attain to the true knowledge of God , both by his word revealed from the foundation of the world ; as also by the seal of the creation , and of the creatures ; and by the wonderful effects which the visible and invisible creatures of God do shew forth . Secondly , it is requisite , that a man descend down into himself , and chiefly study to know himself ; what mortal part he hath in him , and what immortal ; and what part is proper to himself , and what diverse . Thirdly , that he learn by immortal part of himself , to worship , love and fear the eternal God , and to adore him in spirit and truth ; and with his mortal part , to do those things which he knoweth to be axceptable to God , and profitable to his neighbours . These are the three first and chiefest precepts of Magick , wherein let every one prepare himself that covets to obtain true Magick or divine wisdom , that he may be accounted worthy thereof , & one to whom the Angelical creatures willingly do service , not occultly only , but also manifestly , and as it were face to face . Fourthly , whereas every man is to be vigilant to see to what kind of life he shall be called from his mothers womb , that every one may know whether he be born to Magick , and to what species thereof , which every one may perceive easily that readeth these things , and by experience may have success therein ; for such things and such gifts are not given but only to the low and humble . In the fifth place we are to take care , that we understand when the Spirits are assisting us , in undertaking the greatest business ; and he that understands this , it is manifest , that he shall be made a Magician of the ordination of God ; that is , such a person who useth the ministry of the Spirits to bring excellent things to pass . Here , as for the most part , they sin , either through negligence , ignorance , or contempt , or by too much superstition ; they offend also by ingratitude towards God , whereby many famous men have afterwards drawn upon themselves destruction : they sin also by rashness and obstinacy ; and also when they do not use their gifts for that honour of God which is required . Sixthly , The Magician hath need of faith and taciturnity , especially , that he disclose no secret which the spirit hath forbid him , as he commanded Daniel to seal some things , that is , not to declare them in public ; so as it was not lawful for Paul to speak openly of all things which he saw in a vision . No man will believe how much is contained in this one precept . Seventhly , In him that would be a Magician , there is required the greatest justice , that he undertake nothing that is ungodly , wicked or unjust , nor to let it once come into his mind ; and so he shall be divinely defended from all evil . Aphor. 40. When the Magician determineth with himself to do any incorporal thing , either with any exterior or interior sense , then let him govern himself according to these seven subsequent laws , to accomplish his Magical end . The first Law is this , That he know that such a Spirit is ordained unto him from God ; and let him meditate that God is the beholder of all his thoughts and actions ; therefore let him direct all the course of his life according to the rule prescribed in the word of God. Secondly , Always pray with David , Take not thy holy Spirit from me ; and strengthen me with thy free Spirit ; and lead us not into temptation , but deliver us from evil : I beseech thee , O heavenly Father , do not give power unto any lying Spirit , as thou didst over Ahab that he perished ; but keep me in thy truth . Amen . Thirdly , Let him accustom himself to try the Spirits , as the Scripture admonisheth ; for grapes cannot be gathered of thorns : let us try all things , and hold fast that which is good and laudable , that we may avoid every thing that is repugnant to the divine power . The fourth is , To be remote and clear from all manner of superstition ; for this is superstition , to attribute divinity in this place to things , wherein there is nothing at all divine ; or to chuse or frame to ourselves , to worship God with some kind of worship which he hath not commanded : such are the Magical ceremonies of Satan , whereby he impudently offereth himself to be worshiped as God. The fifth thing to be eschewed , is all worship of Idols , which bindeth any divine power to idols or other things of their own proper motion , where they are not placed by the Creator , or by the order of nature : which things many false & wicked Magicians fe●gn . Sixthly , All the deceitful imitations and affections of the devil are also to be avoided , whereby imitateth the power of the Creation , and of the Creator , that he may produce things with a word , that they may not be what they are . Which belongeth only to the Omnipotency of God , and is not communicable to the creature . Seventhly , Let us cleave fast to the gifts of God , & of his holy spirit , that we may know them , and diligently embrace them with our whole heart , and all our strength . Aphor. 41. We come now to the nine last Aphorisms of this whole Tome ; wherein we will , the divine mercy assisting us , conclude this Magical Isagoge . Therefore in the first place it is to be observed , what we understand by Magician in this work . Him then we count to be a Magician to whom by the grace of God the spiritual essences do serve to manifest the knowledge of the whole universe , and of the secrets of nature contained therein whether they are visible or invisible . This description of a Magician plainly appeareth , and is universal . An evil Magician is he , whom by the divine permission the evil spirits do serve , to his temporal & eternal destruction and perdition , to deceive men , and draw them away from God ; such was Simon Magus , of whom mention is made in the Acts of the Apostles , and in Clemens ; whom St. Peter commanded to be thrown down upon the earth , whereas he had commanded himself , as it were a God , to be raised up in the air by the unclean Spirits . Unto this order are also to be referred all those who are noted in two Tables of the Law ; and are set forth with their evil deeds . The subdivisions and species of both kinds of Magick , we will note in the Tomes following . In this place it shall suffice , that we distinguish the Sciences , which is good , & which is evil : whereas man sought to obtain them both at first , to his own ruin and destruction , as Moses and Hermes do demonstrate . Aphor. 42. Secondly , we are to know , That a Magician is a person predestinated to this work from his mothers womb ; neither let him assume any such great things to himself , unless he be called divinely by grace hereunto , for some good end ; to a bad end is , that the Scriptures might be fulfilled , It must be that offences will come ; but woe be to that man through whom they come . Therefore as we have before oftentimes admonished , With fear and trembling we must live in this world . Notwithstanding I will not deny , but that some men may with study and diligence obtain some species of both kinds of Magick , if it may be admitted . But he shall never aspire to the highest kinds thereof ; yet if he covet to assail them , he shall doubtless offend both in soul & body . Such are they , who by the operations of false Magicians , are sometimes carried to Mount Horeb , or in some wilderness or defarts ; or they are maimed in some member , or are simply torn in pieces , or are deprived of their understanding ; even as many such things happen by the use thereof , where men are forsaken by God & delivered to the power of Satan . The seventh Septinary . Aphor. 43. The Lord liveth , and the works of God do live in him by his appointment , whereby he willeth them to be ; for he will have them to use their liberty in obedience to his commands , or disobedience thereof . To the obedient , he hath proposed their rewards ; to the disobedient he hath propounded their deserved punishment . Therefore these spirits of their free will , through their pride and contempt of the Son of God , have revolted from God their Creator , and are reserved unto the day of wrath ; and there is left in them a very great power in the creation ; but notwithstanding it is limited , & they are confined to their bounds with the bridle of God. Therefore the Magician of God , which signifies a wise man of God , or one informed of God , is led forth by the hand of God unto all everlasting good , both mean things , and also the chiefest corporal things . Great is the power of Satan , by reason of the great sins of men . Therefore also the Magicians of Satan do perform great things , and greater than any man would believe : although they do subsist in their own limits , nevertheless they are above all human apprehension , as to the corporal and transitory things of this life ; which many ancient histories , and daily examples do testify . Both kinds of Magick are different one from the other in their ends : the one leadeth to eternal good , and useth temporal things with thanksgivings ; the other is a little sollicitous about eternal things ; but wholly exerciseth himself about corporal things , that he may freely enjoy all his lusts and delights in contempt of God and his anger . Aphor. 44. The passage from the common life of man unto a Magical life , is no other but a sleep , from that l●fe ; and an awaking to this life ; for those things which happen to ignorant and unwise men in the●r ●●mmon life , the same things happen to the willing and knowing Magician . The Magician understandeth when the mind doth meditate of himself ; he deliberateth , reasoneth , constituteth and determineth what is to be done ; he observeth when his cogitations to proceed from a divine seperate essence , and he proveth of what order that divine seperate essence is . But the man that is ignorant of Magick , is carried to and fro , as it were in war with his affections ; he knoweth not when they issue out of his own mind , or are impressed by the assisting essence and he knoweth not how to overthrow the counsels of his enemies by the word of God , or to keep himself from the snares and deceits of the tempter . Aphor. 45. The greatest precept of Magick is , to know what every man ought to receive for his use from the assisting Spirit , and what to refuse : which he may learn of the Psalmist , saying , Wherewith shall a young man cleanse his way ? in keeping thy word , O Lord. To keep the word of God , so that the evil one snatch it not out of the heart ▪ is the chiefest precept of wisdom . It is lawful to admit of , and exercise other suggestions which are not contrary to the glory of God , and charity towards our neighbours . not inquiring from what Spirit such suggestions proceed ; but we ought to take heed , that we are not too much busied about unnecessary things , according to the admonition of Christ ; Martha , Martha , thou art troubled about many things ; but Mary hath chosen the better part , which shall not be taken from her . Therefore let us always have regard unto the saying of Christ , Seek ye first the Kingdom of God and his righteousness , and all these things shall be added unto you . All other things , that is , all things which are due to the mortal Microcosme , as food , raiment , and the necessary arts of this life . Aphor. 46. There is nothing so much becommeth a man as constancy in his words and deeds , and when the like rejoiceth in his like ; there are none more happy than such , because the holy Angels are conversant about such , and possess the custody of them : on the contrary , men that are unconstant are lighter than nothing , and rotten leaves . We chuse the 46 Aphorism from these . Even as every one governeth himself , so he allureth unto himself spirits of his nature and condition : but one very truly adviseth , that no man should carry himself beyond his own calling , lest that he draw unto himself some malignant Spirit from the uttermost parts of the earth , by whom either he shall be infatuated and deceived , or brought to final destruction . This precept appeareth most plainly : for Midas , when he would convert all things into gold , drew up such a Spirit unto himself , which was able to perform this ; and being deceived by him , he had been brought to death by famine , if his foolishness had not been corrected by the mercy of God. The same thing happened to a certain woman about Franckford at Odera , in our times , who would scrape together and devour money of any thing . Would that men would diligently weigh this precept , and not account the histories of Midas , and the like for fables ; they would be much more diligent in moderating their thoughts and affections , neither would they be so perpetually vexed with the spirits of the golden mountains of Utopia . Therefore we ought most diligently to observe , that such presumption should be cast out of the mind , by the word , while they are new ; neither let them have any habit in the Idle mind , that is empty of the divine word . Aphor. 47. He that is faithfully conversant in his vocation , shall have also the spirits constant companions of his desires , who will successively supply him in all things . But if he have any knowledge in Magick , they will not be unwilling to shew him , & familiarly to converse with him , and to serve him in those several ministeries , unto which they are addicted ; the good Spirits in good things , unto salvation ; the evil Spirits in every evil thing , to destruction . Examples are not wanting in the histories of the whole world ; and do daily happen in the world . Theodosius before the victory of Arbogastus , is an example of the good ; Brute before he was slain , was an example of the evil Spirits , when he was persecuted of the Spirit of Caesar , and exposed to punishment , that he slew himself , who had slain his own Father and the Father of his country . Aphor. 48. All Magick is a revelation of Spirits of that kind , of which sort the Magick is ; so that the nine Muses are called in Hesiod , the ninth Magick , as he manifestly testifies of himself in Theogony . In Homer , the genius of Ulysses in Psigiogagia . Hermes , the Spirits of the more sublime parts of the mind . God revealed himself to Moses in the bush . The three wise men who came to seek Christ at Jerusalem , the Angel of the Lord was their leader . The Angels of the Lord directed Daniel . Therefore there is nothing whereof any one may glory ; For it is not unto him that willeth nor unto him that runneth ; but to whom God will have mercy , or of some other spiritual fate . From hence springeth all Magick , and thither again it will revolve , whether it be good or evil . In this manner Tages the first teacher of the Magick of the Romans , gushed out of the earth . Diana of the Ephesians shewed her worship , as if it had been sent from heaven . So also Apollo . and all the Religon of the Heathens is taken from the same Spirits ; neither are the opinions of the Sadduces , human inventions . Aphor. 49. The conclusion therefore of this Isagoge is the same which we have already spoken of , That even sa their is one God , from whence is all good ; and one sin , to wit , disobedience , against the will of the commanding God , from whence comes all evil ; so that the fear of God is the begining of all wisdom , and the profit of all Magick ; for obedience to the wi●l of God , followeth the fear of God ; and after this , do follow the presence of God and of the holy Spirit , and the ministery of the holy Angels , and all good things out of the inexhaustable treasures of God. But unprofitable and damnable Magick ariseth from this ; where we lose the fear of God out of our hearts , and suffer sin to reign in us , there the Prince of this world , the God of this world begineth , and setteth up his kingdom instead of holy things , in such as he findeth profitable for his kingdom ; there even as the spider taketh the fly which falleth into his web , so Satan spreadeth abroad his nets , & taketh men with the snares of covetousness , until he sucketh him , and draweth him to eternal fire , these he cherisheth and advanceth on high , that their fall may be the greater . Courteous Reader apply thy eyes and mind to the sacred and profane Histories , and to those things which thou seest daily to be done in the world , and thou shalt find all things full of Magick , according to a two-fold Science , good and evil ; which , that they may be the better discerned , we will put here their division and subdivision , for the conclusion of these Isagoges ; wherein every one may contemplate , what is to be followed , and which to be avoided , and how far it is to be laboured for by every one , to a competent end of life and living . Sciences Good Theosophy Knowledge of the Word of God , and ruling ones life according to the word of God. Knowledge of the government of God by Angels , which the Scripture calleth watchmen ; and to understand the mystery of Angels . Anthrosophy given to man Knowledge of natural things . Wisdom in human Things . Evil Cacosophy Contempt of word of God , and to live after the will of the devil . Ignorance of the government of God by Angels . To contemn the custody of the Angels , and that their companions are of the devil . Idolatry . Atheism . Cacodaemony The knowledge of poisons in nature , and to use them . Wisdom in all evil arts , to the destruction of mankind , and to use them in contempt of God , and for the loss and destruction of men . FINIS . An INDEX , of all the principal Matters contained in this BOOK . OF Geomancy . Page . 5 Figures of greater and l●sser Fortune . Page . 7 The four Matres . Page . 11 The Secondary Matres . Page . 12 Theme of Geomancy . Page . 13 The Twelve Houses . Page . 16 The first House , Page . ibid. Fortuna Major . Page . 18 — Minor. Page . 20 Via , in the third Asterism after . Page . ibid. Populus , in the next Asterism before Page . 21 Acquisitio . Page . 23 Letitia . Page . 25 Puella . Page . 27 Amissio . Page . 29 Conjunctio . Page . 30 Albus . Page . 32 Puer . Page . 34 Rubeus . Page . 36 Carcer . Page . 38 Tristitia . Page . 40 Magical Ceremonies , the 4th . Asterism after . Page . 40 Celestial Characters . Page . 46 Characters of good Spirits . Page . 48 Characters of evil Spirits . Page . 49 Shapes familiar to the Spirits of Saturn , Jupiter , and Mars . Page . 52 Shapes familiar to the Spirits of the Sun , and V●nus . Page . 53 Th● f●miliar forms of the Spirits of Mercury and the Moon . Page . 54 Observations for the Operator before he begins to work . from Page 55 to 92 Heptameron or Magical Elements . Page . 93 De●cription of the Circle . Page . 94 Names o● the hours and the Angels ruling them . Page . 96 Names of the Times . Page . 97 Benediction of the Circle . Page . 98 Garment and Pentacle . Page . 99 Manner of Working . Page . 100 Exorcism of the Spirits of the Air. Page . 105 A Prayer to be said in the Circle . Page . 108 Visions and Apparitions . Page . 112 Figure of the Circle . Page . 115 Consideration of the Lords day . Page . 116 Conjuration of the Lord's day . Page . 117 Consideration of Monday . Page . 119 Conjuration of Monday . Page . 120 Consideration of Tuesday . Page . 121 Conjuration of Tuesday . Page . 122 Consideration of Wednesday , 1st . Ast. after Page . 122 Conjuration of Wednesday , 2d . Aster . after Page . ibid. Consideration of Thursday . Page . 123 Conjuration of Thu●sday . Page . 125 Consideration of Friday . Page . 126 Conjuration of Friday . Page . 127 Consideration of Saturday . Page . 128 Conjuration of Saturday . Page . 130 Tables of the Angels of the Hours , according to the Course of the Days . Sunday and Monday , the 1st . Asterism after Page . 130 Tuesday and Wedn●sday , the 2d . after Page . ibid. Thursday and Friday , the 3d. after Page . ibid. Saturday , the 4th . Asterism after Page . ibid. Discourse between Castor and Pollux . Page . 131 Astronomical Geomancy . Page . 185 The Position of the Twelve Signs . Page . 187 Questions of the First House . Page . 188 — of the Second House . Page . 192 — of the Third House . Page . 193 — of the Fourth House . Page . 194 — of the Fifth House . Page . 195 — of the Sixth House . Page . 199 — of the Seventh House . Page . 201 Questions of the Eighth House . Page . 210 — of the Ninth House . Page . 211 — of the Tenth & Eleventh House . Page . 213 — of the Twelfth House . Page . 214 Arbatel of Magick , containing 7 Septinaries . Page . 215 The First Septinary . Page . 217 The Second Septin●ry . Page . 220 The Third Septina●y . Page . 226 The Fourth Septin●●y . Page . 241 The Fifth S●●tin●r● , Page . 246 The Sixth S●pt●n●●● . Page . 250 The Seventh Septinary . Page . 259 FINIS . Notes, typically marginal, from the original text Notes for div A26563-e80 * Pliny lib. 30 Nat. Hist. Notes for div A26563-e10860 * Ac●ipe gl●dium san●tum , 〈◊〉 a Deo , in quo 〈◊〉 adv●r●●r●●●●opuli m●● I●rael . § Ego primu● & 〈◊〉 . v●vus & su● mortuus & ●●c s●o , v●v●n● in s●●ula se●ulorum ▪ & habe● 〈◊〉 mortis & inferni , * 〈…〉 . | Super aspidem & basiliscum ambulabis , &c. * Sanctum sanctorum . † Qui habet duas tunicas , &c. ‡ Accippe v●bus gladios bis ac●u●os § Liber S●iritum : * Hexagonus . | Pentagonus . * Psalm 119. * A Character with five Corners . 
A26564	----	Henry Cornelius Agrippa his fourth book of occult philosophy of geomancie, magical elements of Peter de Aban : astronomical geomancie ; the nature of spirits ; Arbatel of magick ; the species or several kindes of magick / translated into English by Robert Turner. De occulta philosophia. Book 4. English. Agrippa von Nettesheim, Heinrich Cornelius, 1486?-1535. 1665 Approx. 453 KB of XML-encoded text transcribed from 122 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2009-03 (EEBO-TCP Phase 1). A26564 Wing A786 ESTC R32699 12746612 ocm 12746612 93270 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A26564) Transcribed from: (Early English Books Online ; image set 93270) Images scanned from microfilm: (Early English books, 1641-1700 ; 1028:5) Henry Cornelius Agrippa his fourth book of occult philosophy of geomancie, magical elements of Peter de Aban : astronomical geomancie ; the nature of spirits ; Arbatel of magick ; the species or several kindes of magick / translated into English by Robert Turner. De occulta philosophia. Book 4. English. Agrippa von Nettesheim, Heinrich Cornelius, 1486?-1535. Agrippa von Nettesheim, Heinrich Cornelius, 1486?-1535. Turner, Robert, fl. 1654-1665. Petrus, de Abano, ca. 1250-ca. 1315. Heptameron. [14 p], 206 p. : ill. Printed by J.C. for the Rooks ..., London : 1665. "The 'IV. livre de la philosphies occulte' was first published without name of printer or place, under date 1565, and was not introdueced into the collected works of Agrippa von Nettesheim until after his death."--cf. IU in NUC pre-1956 imprints. The "Heptameron, or magical elements of Peter de Abano" is a spurious work attributed to Petrus de Abano--cf. IU in NUC pre-1956 imprints. Imperfect: pages torn and stained with loss of print. Reproduction of original in the Bodleian Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Occultism. Magic. 2008-03 TCP Assigned for keying and markup 2008-05 SPi Global Keyed and coded from ProQuest page images 2008-07 Mona Logarbo Sampled and proofread 2008-07 Mona Logarbo Text and markup reviewed and edited 2008-09 pfs Batch review (QC) and XML conversion Henry Cornelius Agrippa HIS Fourth BOOK OF Occult Philosophy . OF GEOMANCIE . MAGICAL ELEMENTS of Peter de Abano . ASTRONOMICAL GEOMANCIE . The NATURE of SPIRITS . ARBATEL of MAGICK . The Species or several Kindes of MAGICK . Translated into English By ROBERT TURNER , Philo-Med . LONDON : Printed by J. C. for THO. ROOKS , at the Lamb and Ink-bottle at the East-end of S. Pauls . 1665. Where also the best Ink for Records is to be sold . The PREFACE To the Unprejudiced READER . AS the fall of man made himself and all other creatures subject to vanity , so , by reason thereof , the most noble and excellent Arts wherewith the Rational soul was indued , are by the rusty canker of Time brought unto Corruption . For Magick it self , which the ancients did so divinely contemplate , is scandalized with bearing the badge of all diabolical sorceries : which Art ( saith Mirandula ) Pauci intelligunt , multi reprehendunt , & sicut canes ignotos semper allatrant : Few understand , many reprehend ; and as dogs barke at those they know not : so do many condemne and hate the things they understand not . Many men there are , that abhor the very name and word Magus , because of Simon Magus , who being indeed not Magus , but Goes , that is , familiar with evil Spirits , usurped that Title . But Magick and Witchcraft are far differing Sciences ; whereof Pliny being ignorant , scoffeth thereat : for Nero ( saith Pliny ) who had the most excellent Magicians of the East sent him by Tyridates king of Armenia , who held that kingdom by him , found the Art after long study and labour altogether ridiculous . Now Witchraft and Sorcery are workes done meerely by the devill , which with respect unto same covenant made with man , he acteth by men his instruments , to accomplish his evil ends : of these , the histories of all ages , people and countries , as also the holy Scriptures , afford us sundry examples . But Magus is a Persian word primitively , whereby is exprest such a one as is altogether conversant in things divine , and as Plato affirmeth , the art of Magick is the art of worshipping God : and the Persians called their gods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hence Apollonius saith , that Magus is either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , that Magus is either a name sometime of him that is a god by nature , and somtimes of him that is in the service of God : in which latter sence it is taken Matth. 2.1 , 2. when the wise-men came to worship Jesus ; and this is the first and highest kinde , which is called divine Magick ; and these the Latines did intitle Sapientes , or wise-men ; for the fear and worship of God is the beginning of knowledge . These wise-men the Greeks call Philosophers ; and amongst the Egyptians they were termed Priests : The Hebrews termed them Cabalistos , Prophets , Scribes and Pharisces ; and amongst the Babylonians they were differenced by the name of Caldeans , and by the Persians called Magicians : and one speaking of Sosthenes , one of the ancient Magicians , useth these words : Et verum Deum merita majestate prosequitur , & angelos ministros Dei , sed veri ejus venerationi novit assistere ; idem daemonas prodit terrenos , vagos , humanitatis inimicos : Sosthenes ascribeth the due Majesty to the true God , and acknowledgeth that his Angels are ministers and messengers which attend the worship of the true God ; he also hath delivered , that there are devils earthly and wandering , and enemies to mankind . So that the word Magus of it self imports a Contemplator of divine and heavenly Sciences ; but under the name of Magick , are all unlawful Arts comprehended ; as Necromancy and Witchraft , and such Arts which are effected by 〈…〉 ination with the devil , and whereof he is a party . 〈…〉 Witches and Necromancers are also called Male 〈…〉 〈…〉 i ; Sorcerers or poisoners ; of which name 〈…〉 called , who without the Art of Magick do indeed use the help of the devill himself to do mischief ; practising to mix the powder of dead bodies with other things by the help of the devill prepared ; and at other times to make Pictures of wax , clay ; or otherwise ( as it were Sacramentaliter ) to effect those things which the devil by other means bringeth to pass . Such were , and to this day partly , if not altogether , are the corruptions that have made odious the very name of Magick , having chiefly sought , as the manner of all Impostures is , to counterfeit the highest and most noble part of it . A second kinde of Magick is Astrologie , which judgeth of the events of things to come , natural and humane , by the motions and influences of the Stars upon these lower elelements , by them observ'd and understood . Philo Judaeus affirmeth , that by this part of Magick or Astrologie , together with the motions of the Stars and other heavenly bodies , Abraham found out the knowledge of the true God while he lived in Caldea , Qui Contemplatione Creaturarum , cognovit Creatorem ( saith Damascen ) who knew the Creator by the contemplation of the creature . Josephus reporteth of Abraham , that he instructed the Egyptians in Arithmetick and Astronomy ; who before Abraham's coming unto them , knew none of these Sciences . Abraham sanctitate & sapientia omnium praestantissimus , primum Caldaeos , deinde Phoenices , demum Egyptios Sacerdotes , Astrologia & Divina docuerit . Abraham the holiest and wisest of men , did first teach the Caldeans , then the Phoenicians , lastly the Egyptian Priests , Astrologie and divine knowledge . Without doubt , Hermes Trismegistus , that divine Magician and Philosopher , who ( as some say ) lived long before Noah , attained to much divine knowledge of the Creator through the study of Magick and Astrologie ; as his Writings , to this day extant among us , testifie . The third kinde of Magick containeth the whole Philosophy of Nature ; which bringeth to light the inmost vertues , and extracteth them out of Natures hidden bosome to humane use : Virtutes in centro centri latentes ; Vertues hidden in the centre of the Centre , according to the Chymists : of this sort were Albertus , Arnoldus de Villa nova , Raymond , Bacon , and others , &c. The Magick these men profess'd , is thus defined : Magia est connexio à viro sapiente agentium per naturam cum patientibus , sibi , congruenter respondentibus , ut inde opera prodeant , non sine corum admiratione qui causam ignorant . Magick is the connexion of natural agents and patients , answerable each to other , wrought by a wise man ; to the bringing forth of such effects as are wonderful to those that know not their causes . In all these , Zoroaster was well learned , especially in the first and the highest : for in his Oracles he confesseth God to be the first and the highest ; he believeth the Trinity , which he would not investigate by any natural knowledge : he speaketh of Angels , and of Paradise ; approveth the immortality of the soul ; teacheth Truth , Faith , Hope , and Love ; discoursing of the abstinence and charity of the Magi. Of this Zoroaster , Eusebius in the Theologie of the Phoenicians , using Zoroaster's own words : Haec ad verbum scribit ( saith Eusebius ) Deus primus , incorruptibilium , sempiternus , ingenitus , expers partium , sibiipsi simillimus , bonorum omnium auriga , munera non expectans , optimus , prudentissimus , pater juris , sine doctrina justitiam perdoctus , natura perfectus , sapiens , sacrae naturae unicus inventor , &c. Thus saith Zoroaster , word for word ; God the first , incorruptible , everlasting , unbegotten , without parts , most like himself , the guide of all good , expecting no reward , the best , the wisest , the father of right , having learned justice without teaching , perfect , wise by nature , and onely inventor thereof . So that a Magician is no other but divinorum cultor & interpres , a studious observer and expounder of divine things ; and the Art it self is none other quam Naturalis Philosophiae absoluta consummatio , then the absolute perfection of Natural Philosophy . Nevertheless there is a mixture in all things , of good with evil , of falshood with truth , of corruption with purity . The good , the truth , the purity in every kinde , may well be embraced : As in the ancient worshipping of God by Sacrifice , there was no man knowing God among the Elders , that did forbeare to worship the God of all power , or condemn that kinde of Worship , because the devil was so adored in the Image of Baal , Dagon , Astaroth , Chemosh , Jupiter , Apollo , and the like . Neither did the abuse of Astrologie terrifie Abraham , ( if we believe the most ancient and religious Writers ) from observing the motions and natures of the heavenly bodies . Neither can it dehort wise and learned men in these days from attributing those vertues , influences , and inclinations , to the stars and other Lights of heaven , which God hath given to those his glorious creatures . I must expect some calumnies and obtrectations against this , from the malicious prejudiced man , and the lazie affecters of Ignorance , of whom this age swarmes : but the voice and sound of the Snake and the Goose , is all one . But our stomacks are not now so queazie and tender , after so long time feeding upon solid Divinity , nor we so umbragious and startling , having bin so long enlightned in Gods path , that we should relapse into that childish Age , in which Aristotles Metaphysicks , in a Councel in France , was forbid to be read . But I incite the Reader to a charitable opinion hereof , with a Christian Protestation of an innocent purpose therein ; and intreat the Reader to follow this advice of Tabaeus , Qui litigant , sint ambo in conspectu tuo mali & rei . And if there be any scandal in this enterprise of mine , it is taken , not given . And this comfort I have in that Axiome of Trismegistus , Qui pius est , summe philosophatur ; and therefore I present it without disguise , and object it to all of candor and indifferencie : and of Readers , of whom there be four sorts , as one observes ; Spunges , which extract all without distinguishing ; Hour-glasses , which receive , and pour out as fast ; Bags , which retain onely the dregs of Spices , and let the Wine escape ; and Sieves , which retaine the best onely : Some there are of the last sort , and to them I present this Occult Philosophy , knowing that they may reap good thereby . And they who are severe against it , they shall pardon this my opinion , that such their severity proceeds from Self-guiltiness ; and give me leave to apply that of Ennodius , that it is the nature of Self-wickedness , to think that of others , which themselves deserve . And it is all the comfort which the guilty have , Not to finde any innocent . But that amongst others this may finde some acceptation , is the desire of Robert Turner . To his special friend Mr. R. Turner , on his judicious Translation of Corn. Agrippa . AS one that just out of a Trance appears , Amaz'd with stranger sights , whose secret fears Are scarcely past , but doubtful whether he May credit's eyes , remaineth stedfastly Fix'd on those objects ; just like him I stand , Rapt in amazement to behold that can By art come neere the gods , that far excel The Angels that in those bright Spheres do dwell . Behold Agrippa mounting th' lofty skies , Talking with Gods ; and then anon he pries Int ' earths deep cabinet , as t' Mercury , All kindes of Spirits willing subjects be , And more then this his book supplies : but we Blinde mortals , no wayes could be led to see That light without a taper : then thou to us Must be Agrippa and an Oedipus . Agrippa once again appears , by thee Pull'd out o' th' ashes of antiquity . Let squint-ey'd envie pine away , whilst thou Wear'st crowns of Praise on thy deserving brow . I.P.B. Cantabrigiae . To his ingenious friend Mr. Turner , upon his Translation . THrice-noble Soul ! renown'd Epitome Of Learning and Occult Philosophie ; That unknown Geomancie dost impart , With profound secrets of that abstruse Art ! T' expound Natural Magick is thy task ; Not hell-born Necromancie to unmask ; Exposing Mysteries to publick view , That heretofore were known to very few . Thou dost not keepe thy knowledge to thy self , ( As base covetous Misers do their pelf ; Whose numerous bags of rust-eaten gold , Profits none , till themselves are laid in mold ) But studious of Publike good dost make All of th' fruits of thy labours to partake . Therefore if some captious Critick blame Thy Writings , surely then his judgement 's lame . Art hath no hater but an empty pate , Which can far better carp , then imitate . Nay Zoilus or Momus will not dare Blame thy Translation , without compare Excellent . So that if an hundred tongues Dame Nature had bestow'd , and brazen lungs ; Yet rightly to ebuccinate thy praises , I should want strength , as well as polite phrases . But if the Gods will grant what I do crave , Then Enoch's Translation shalt thou have . W.P.S. John's Cambr. To his friend the Author , on this his Translation . VVHat , not a Sibyl or Cassandra left ? Apollo ceas'd ? Has sharp-fang'd Time bereft Us of the Oracles ? Is Dodan's grove Cut down ? Does ne'er a word proceed from Jove Into the ears of mortals that inherit Tiresias soul , or the great Calcha's spirit ? What is become o' th' Augurs that foretold Natures intents ? Are th' Magi dead , that could Tell what was done in every Sphere ? Shall we Not know what 's done in the remot'st Country Without great travel ? Can't we below descry The minde o' th' gods above ? All 's done by thee , Agrippa ; all their Arts lie couch'd in thee . Th' Art that before in divers heads did lie , Is now collect in t ' one Monopoly . But all 's in vain ; we lack'd an Oedipus , Who should interpret's meaning unto us : This thou effect'st with such dexterity , Adding perhaps what th' Author ne'er did see ; That we may say , Thou dost the Art renew : To thee the greater half of th' praise is due . J. B. Cantabrigiae . To the Author , on his Translation of Cornelius Agrippa . PAllas of Learning th' art , if Goddess nam'd ; which Prototype thy knowledge hath explain'd ; Which Nature also striving to combine , Science and Learning , in this Form of thine , To us not darkly , but doth clearly shew Knowledge of Mysteries as the shrine in you . By thy permission 't is , we have access Into Geomancy ; which yet , unless Thou hadst unmask'd , a mystery 't had lain , A task too hard for mortals to explain . Which since thou hast from the Lethaean floods Preserv'd , we 'll consecrate the Lawrel-buds To thee : ( Phoebus dismissed ) thine shall be . The Oracle to which all men shall flee In time of danger ; thy predictions shall , To whatsoever thou command'st , inthral Our willing hearts ; yea , thou shalt be Sole Prophet , we obedient to thee . J. R. To the Author , on this his ingenious Translation of Cornelius Agrippa . WHat is 't I view ? Agrippa made to wear An English habit ? Sure 't is something rare . Or are his Romane garments , by thy Wit , Translated to an English garb so fit T' illustrate him ? for that thou hast , we see , Enlightned his obscure Philosophie ; And that which did so intricate remain , Thou hast expos'd to ev'ry vulgar brain . If then thy beams th●ough such dark works shine clear , How splendent will they in thine own appear ! Then go thou on , brave soul , to spread such rays Of Learning through the world , may speak thy praise , And fear no Criticks : for thou , by a Spell , Canst force their tongues within their teeth to dwell . Jo. Tabor , of St. John's in Cambridge . To the Author , on his Translation of Cornelius Agrippa . DOth Phoebus cease to answer t' our demands ? Or will he not accept at mortals hands A sad Bidental ? And is Sibyls cave Inhabitable ? Or may Tiresias have No successor nor rival ? How shall we Then Oedipus to th' world direct ? If he Do Incest adde to Parricide , th' are dumb , That could predict what things should surely come : And they are silent that knew when t' apply T' our body-Politick Purge and Phlebotomy . How will bold thieves our treasures rob , who shall Lost goods regain , or by his Charmes recal The nocent ? Th' Art is by thee repriv'd : In thee the Magi seem to be reviv'd . Phoebus is not brain-sick , Joves doves not dead , Th' Oracles not ceas'd : Agrippa's bed ( Like the Arabian birds self-builded nest , Which first her Vrn proves , then her quickning rest Hath thee produc'd more then his equal sure , Else had this Art as yet remain'd obscure , A miracle to vulgars , well knowne to none , Scarce read by deepest apprehension . Then I 'll conclude , Since thou dost him explain , That th' younger brother hath the better brain . John Tomlinson , of St. John's in Cambridge . To his good friend the Author , on his Translation of Occult Philosophy and Geomancie . MOst noble undertakings ! as if Art And Prudence should a bargain make , t' impart Refulgent lustres : you send forth a ray Which noblest Patrons never could display . Well may Diana love you , and inspire Your noblest Genius with coelestial fire , Whose sparkling Fancie with more power can quell , And sooner conquer then a Magick Spell . The Author thought not , ( when he pen'd the Book ) To be surmounted by a higher look , Or be o'ertopt b' a more triumphant strein , Which should exalt his then-most pleasant vein . But seeing that a later progeny Hath snatch'd his honour from obscurity , Both shall revive , and make spectators know The best deservers of the Lawrel bow . Nature and Art here strive , the victory To get : and though to yeeld he doth deny , Th' hast got the start : though he triumph in praise , Yet may his Ivie wait upon your Bays . M. S. Contabrigiae . Henry Cornelius Agrippa , of Geomancy . GEOMANCY is an Art of Divination , whereby the judgment may be rendred by lot , or destiny , to every Question of every thing whatsoever : but the Art hereof consisteth especially in certain points , whereof certain figures are deducted according to the reason or rule of equality or inequality , likenesse or unlikenesse ; which Figures are also reduced to the Coelestiall Figures , assuming their natures and proprieties , according to the course and forms of the Signes & Planets . Notwithstanding this in the first place we are to consider , that this kinde of Art can declare or shew forth nothing of verity , unless it shall be radicall in some sublime vertue ; and this the Authours of this Science have demonstrated to be two-fold ; the one whereof consists in Religion and Ceremonies ; and therefore they will have the Projectings of the points of this Art to be made with signes in the Earth : wherefore the Art is appropriated to this Element of Earth , even as Pyromancy to the fire , and Hydromancy to the Element of Water : Then whereas they judged the hand of the Projector or Worker to be most powerfully moved , and directed to the terrestriall spirits ; and therefore they first used certain holy incantations and deprecations , with other rites and observations , provoking and alluring spirits of this nature hereunto . Another power there is that doth direct and rule this Lot or Fortune , which is in the very soule it self of the Projector , when he is carried to this work with some great egresse of his owne desire : for this Art hath a naturall obedience to the soul it self , and of necessity hath efficacy and is moved to that which the soul it self desires ; and this way is by far more true and pure : neither matters it where or how these points are projected therefore this Art hath the same Radix with the Art of Astrologicall Questions : which also can no otherwise be verified , unlesse with a constant and excessive affection of the Querent himself . Now then that we may proceed to the Praxis of this Art ; first it is to be knowne , that all Figures upon which this whole Art is founded are onely sixteen , as in this following Table you shall see noted , with their names . Greater Fortune . Lesser Fortune Solis . ☉ ** * ** * * ** * ** Via . Populus . Luna . ☽ * ** * ** * ** * ** Acquisit . Letitia . Jovis . ♃ ** * * ** ** ** * ** Puella . Amissio . Veneris . ♀ * * ** ** * * * ** Conjunct . Albus . Mercury . ☿ ** ** * ** * * ** ** Puer . Rubeus . Martis . ♂ * ** * * ** ** * ** Carcer . Tristitia . Saturn . ♄ * ** * * ** ** * * ☋ Drag head . ☊ Drag . Tail.   ** * * * * * * ** Now we proceed to declare with what Planets these Figures are distributed ; for hereupon all the propriety and nature of Figures , and the judgement of the whole Art dependeth : Therefore the greater and lesser Fortune are ascribed to the Sun ; but the first or greater Fortune is when the Sun is diuenal , and posited in his dignities ; the other , or lesser Fortune , is when the Sun is nocturnall , or placed in lesse dignities . Via , and Populus ( that is , the Way , and People ) are referred to the Moon ; the first from her beginning and encreasing , the second from her full light and quarter decreasing . Acquisitio , and Laetitia ( which is Gain , Profit ; Joy and Gladness ) are of Jupiter : But the first hath Jupiter the greater Fortune , the second the lesse , but without detriment . Puella & Amissio are of Venus ; the first fortunate , the other ( as it were ) retrograde , or combust . Conjunctio & Albus are both Figures of Mercury , & are both good ; but the first the more Fortunate . Puer & Rubeus are Figures ascribed to Mars ; the first whereof hath Mars benevolent , the second malevolent . Carcer & Tristitia are both Figures of Saturn , & both evil ; but the first of the greater detriment . The Dragons head and Dragons tayl do follow their own natures . And these are the infallible comparisons of the Figures , and from these we may easily discern the equality of their signes ; therefore the greater and lesser Fortunes have the signe of Leo , which is the House of the Sun : Via & Populus have the signe of Cancer , which is the House of the Moon : Acquisitio hath for his signe Pisces ; & Laetitia Sagittary , which are both the Houses of Jupiter : Puella hath the signe of Taurus , and Amissio of Libra , which are the Houses of Venus : Conjunctio hath for its signe Virgo , & Albus the signe Gemini , the Houses of Mercury : Puella and Rubeus have for their signe Scorpio , the House of Mars : Carcer hath the signe Capricorn , & Tristitia Aquary , the Houses of Saturn : The Dragons head and tail are thus divided , the head to Capricorn , and the Dragons tail adhereth to Scorpio ; and from hence you may easily obtain the Triplicities of these signes , after the manner of the Triplicities of the signes of the Zodiack : Puer therefore , both Fortunes , & Laetitia , do govern the fiery Triplicity ; Puella , Conjunctio , Carcer , and the Dragons head , the earthly Triplicity : Albus , Amissio , & Tristitia , do make the Airy Triplicity : & Via , Populus , & Rubeus , with the Dragons tail , & Acquisitio , do rule the watry Triplicity ; & this order is taken according to the course or manner of the signes . But if any will constitute these Triplicities according to the natures of the Planets , and Figures themselves , let him observe this Rule , that Fortuna major , Rubeus , Puer , and Amissio , do make the fiery Triplicity : Fortuna minor , Puella , Laetitia , and Conjunctio , the Triplicity of the Ayr : Acquisitio , the Dragons tail : Via , & populus , do govern the watry Triplicity ; and the earthly Triplicity is ruled by Carcer , Tristitia , Albus , and the Dragons head . And this way is rather to be observed then the first which we have set forth ; because it is constituted according to the Rule and manner of the signes . This order is also far more true and rational then that which vulgarly is used , which is described after this manner : of the Fiery Triplicity are , Cauda , Fortuna minor , Amissio , and Rubeus : of the Airy Triplicity are , Acquisitio Laetitia , Puer , and Conjunctio : of the watry Triplicity are , Populus , Via , Albus , Puella : And Caput , Fortuna major , Carcer , and Tristitia , are of the earthly Triplicity . They do likewise distribute these figures to the twelve signes of the Zodiack , after this manner ; Acquisitio is given to Aries ; Fortuna , both major and minor to Taurus ; Laetitia to the signe Gemini ; Puella and Rubeus to Cancer ; Albus is assigned to Leo , Via to Virgo ; the Dragons head , and Conjunctio to Libra ; Puer is submitted to Scorpio ; Tristitia and Amissio are assigned to Sagittary ; the Dragons tail to Capricorn ; Populus to Aquarius ; and Carcer is assigned to the signe Pisces . And now we come to speak of the manner of projecting or setting down these figures , which is thus ; that we set down the points according to their course in four lines , from the right hand toward the left , & this in four courses : There will therefore result unto us four Figures made in four several lines , according to the even or uneven marking every several line ; which four Figures are wont to be called Matres : which do bring forth the rest , filling up and compleating the whole Figure of judgement , an example whereof you may see here following . table Of these four Matres are also produced four other secondary Figures , which they call Filiae , or succedents , which are gathered together after this manner , that is to say , by making the four Matres according to their order , placing them by course one ofter another ** ; then that which shall result out of every line , maketh the Figure of Filiae , the order whereof is by descending from the superior points through both mediums to the lowest : as in this example . table And these 8 Figures do make 8 Houses of Heaven , after this manner , by placing the Figures from the left hand towards the right : as the four Matres do make the four first Houses , so the four Filiae do make the four following Houses , which are the fifth , sixth , seventh , & eighth : and the rest of the Houses are found after this manner ; that is to say , out of the first & second is derived the ninth ; out of the third & fourth the tenth ; out of the fifth & sixth the eleventh ; & out of the seventh & eighth the twelfth : By the combination or joyning together of two Figures according to the rule of the even or uneven number in the remaining points of each Figure . After the same manner there are produced out of the last four Figures , that is to say , of the ninth , tenth , eleventh , & twelfth , two Figures , which they call Coadjutrices , or Testes ; out of which two is also one constituted , which is called the Index of the whole Figure , or thing Quesited : as appeareth in this example following . A Theme of Geomancie . Filiae . Matres . And this which we have declared is the common manner observed by Geomancers , which we do not altogether reject , neither extoll ; therefore this is also to be considered in our judgements : Now therefore I shall give unto you the true Figure of Geomancy , according to the right constitution of Astrologicall reason , which is thus . As the former Matres doe make the four Angles of an House , the first maketh the first Angle , the second the second Angle , the third maketh the third Angle , and the fourth the fourth Angle ; so the four Filiae arising from the Matres , do constitute the four succedent Houses ; the first maketh the second House , the second the eleventh , the third the eighth , and the fourth maketh the first House : the rest of the Houses , which are Cadents , are to be calculated according to the Rule of their Triplicity ; that is to say , by making the ninth out of the fourth and fifth , and the sixth out of the tenth and second , of the seventh and eleventh the third , and of the fourth and eighth the twelfth . And now you have the whole Figure of true judgement constituted according to true and efficacious reasons , whereby I shall shew how you shall compleat it : the Figure which shall be in the first House shall give you the signe ascending , which the first Figure sheweth ; which being done , you shall attribute their signes to the rest of their Houses , according to the order of the signes : then in every House you shall note the Planets according to the nature of the Figure : then from all these you shall build your judgement according to the signification of the Planets in the signes and Houses wherein they shall be found , and according to their aspects among themselves , and to the place of the querent and thing quesited ; and you shall judge according to the natures of the signes ascending in their Houses , and according to the natures and proprieties of the Figures which they have placed in the severall Houses , and according to the commisture of other Figures aspecting them : The Index of the Figure which the Geomancers for the most part have made , how it is found in the former Figure . But here we shall give you the secret of the whole Art , to finde out the Index in the subsequent Figure , which is thus : that you number all the points which are contained in the lines of the proiections , and this you shall divide by twelve : and that which remaineth project from the Ascendent by the several Houses , and upon which House there falleth a final unity , that Figure giveth you a competent Judgement of the thing quesited ; and this together with the significations of the Judgements aforesaid . But if on either part they shall be equal , or ambiguous , then the Index alone shall certifie you of the thing quesited . The Example of this Figure is here placed . There remains out of the division of the projections 6 points ; wherefore Jupiter in the sixth House sheweth the Index . It remaineth now , that we declare , of what thing and to what house a Question doth appertain . Then what every Figure doth shew or signifie concerning all Questions in every House . First therefore we shall handle the significations of the Houses ; which are these . The first House sheweth the person of the Querent , as often as a Question shall be proposed concerning himself , of his own matters , or any thing appertaining to him . And this House declareth the Judgement of the life , form , state , condition , habit , disposition , form and figure , and of the colour of men . The second House containeth the Judgement of substance , riches , poverty , gain and loss , good fortune and evil fortune : and of accidents in substance ; as theft , loss or negligence . The third House signifieth brethren , sisters , and Collaterals in blood : It judgeth of small journeys , and fidelities of men . The fourth House signifies fathers and grandfathers , patrimony and inheritance , possessions , buildings , fields , treasure , and things hidden : It giveth also the description of those who want any thing by theft , losing , or negligence . The fifth House giveth judgement of Legats , Messengers , Rumours , News ; of Honour , and of accidents after death : and of Questions that may be propounded concerning women with childe , or creatures pregnant . The sixth House giveth Judgement of infirmities , and medicines ; of familiars and servants of cattel and domestick animals . The seventh House signifies wedlock , whoredom , and fornication ; rendreth Judgement of friends , strifes , and controversies ; and of matters acted before Judges . The eighth hath signification of death , and of those things which come by death of Legats , and Hereditaments ; of the dowry or portion of a wife . The ninth House sheweth journeys , faith , and constancy ; dreams , divine Sciences , and Religion . The tenth house hath signification of Honours , and of Magisterial Offices . The eleventh House signifies friends , & the substance of Princes . The twelfth House signifies enemies , servants , imprisonment , and misfortune , and whatsoever evil can happen besides death and sickness , the Judgements whereof are to be required in the sixth House , and in the eighth . It rests now , that we shew you what every figure before spoken of signifieth in these places ; which we shall now unfold . Fortuna major being found in the first House , giveth long life , and freeth from the molestation of Diseases : it demonstrateth a man to be noble , magnanimous , of good manners , meane of stature , complexion ruddy , hair curling , and his superiour members greater then his inferiour . In the second House , he signifies manifest riches and manifest gain , good fortune , and the gaining of any thing lost or mis-laid ; the taking of a thief , and recovery of things stollen . In the third House , he signifies brethren and kinsmen , Nobles , and persons of good conversation ; journeys to be prosperous and gainful with honour : it demonstrateth men to be faithful , and their friendship to be unfeigned . In the fourth House , he represents a father to be noble , and of good reputation , and known by many people : He enlargeth possessions in Cities , increaseth Patrimonies , and discovereth hidden treasures . In this place he likewise signifies theft , and recovers every thing lost . In the fifth House , he giveth joy by children , and causeth them to attain to great Honours : Embassages he rendreth prosperous ; but they are purchased with pains , and prayers : He noteth rumours to be true : he bestoweth publick Honours , and causeth a man to be very famous after death : foresheweth a woman with childe to bring forth a man-childe . In the sixth House , he freeth from diseases ; sheweth those that have infirmities shall in a short time recover ; signifieth a Physitian to be faithful and honest , to administer good Physick , of which there ought to be had no suspition ; houshold-servants and ministers to be faithfull : and of animalls he chiefly signifies Horses . In the seventh House , he giveth a wise rich , honest , and of good manners ; loving and pleasant : he overcometh strifes and contentions . But if the Question be concerning them , he signifieth the adversaries to be very potent , and great favourites . In the eighth House , if a Question be proposed of the death of any one , it signifies he shall live : the kinde of death he sheweth to be good and natural ; an honest burial , and honourable Funerals : He foresheweth a wife to have a rich dowry , legacies and inheritance . In the ninth House , he signifies journeys to be prosperous ; and by land on horseback , rather then on foot ; to be long , and not soon accomplished : He sheweth the returne of those that are absent ; signifies men to be of good faith , and constant in their intentions ; and religious ; and that never change or alter their faith : Dreams he presageth to be true ; signifieth true and perfect Sciences . In the tenth House , he foresheweth great Honours , bestoweth publike Offices , Magistracie , and Judgments ; and honours in the Courts of Princes : signifieth Judges to be just , and not corrupted with gifts : bringeth a Cause to be easily and soon expedited : sheweth Kings to be potent , fortunate , and victorious : denoteth Victory to be certain : signifieth a mother to be noble , and of long life . In the eleventh House , he signifies true friends , and profitable ; a Prince rich and liberal ; maketh a man fortunate , and beloved of his Prince . In the twelfth House , if a Question be proposed of the quality of enemies , it demonstrateth them to be potent and noble , and hardly to be resisted : But if a Question shall be concerning any other condition or respect to the enemies , he will deliver from their treacheries . It signifieth faithful servants ; reduceth fugitives ; hath signification of animals , as horses , lions , and bulls ; freeth from imprisonments ; & eminent dangers he either mitigates or taketh away . Fortuna minor in the first House , giveth long life , but incumbred with divers molestations and sicknesses ; it signifieth a person of short stature , a lean body , having a mold or mark in his forehead or right eye . In the second House , he signifies substance , and that to be consumed with too much prodigality : hideth a thief ; and a thing stoln is scarcely to be recovered , but with great labour . In the third House , he causeth discord amongst brethren and kinsfolks ; threatneth danger to be in a journey , but escapeth it : rendreth men to be of good faith , but of close and hidden mindes . In the fourth House , he prejudiceth Patrimonies and Inheritances ; concealeth treasuries ; and things lost cannot be regained , but with great difficulty : He signifieth a father to be honest , but a spender of his estate through prodigality , leaving small portions to his children . Fortuna minor in the fifth House , giveth few children ; a woman with childe he signifies shall have a woman-childe ; signifies Embassages to be honourable , but little profitable ; raiseth to meane honours ; giveth a good fame after death , but not much divulged ; nor of lasting memory . In the sixth House he signifies diseases , both Sanguine and Cholerick ; sheweth the sick person to be in great danger , but shall recover : signifies faithful servants , but slothful and unprofitable : And the same of other animals . In the seventh House , he giveth a wife of a good progenie descended ; but you shall be incumbred with many troubles , with her : causeth love to be anxious and unconstant : prolongeth contentions , and maketh ones adversary to circumvent him with many cavillations ; but in process of time he giveth victory . In the eighth house , he sheweth the kinde of death to be good and honest ; but obscure , or in a strange place , or pilgrimage : discovereth Legacies and possessions ; but to be obtained with suit and difficulty : denoteth Funerals and Buryings to be obscure ; the portion of a wife to be hardly gotten , but easily spent . In the ninth House , he maketh journeys to be dangerous , and a party absent slowly to returne : causeth men to be occupied in offices of Religion : sheweth Sciences to be unaccomplished ; but keepeth constancy in faith and Religion . In the tenth House , he signifieth Kings and Princes to be potent ; but to gain their power with war and violence : banished men he sheweth shall soon returne : it likewise discovereth Honours , great Offices and benefits ; but for which you shall continually labour and strive , and wherein you shall have no stable continuance : A Judge shall not favour you : Suits and contentions he prolongeth : A father and mother he sheweth shall soon die , and always to be affected with many diseases . In the eleventh House , he maketh many friends ; but such as are poore and unprofitable , and not able to relieve thy necessities : it ingratiates you with Princes , and giveth great hopes , but small gains ; neither long to continue in any benefice or office bestowed by a Prince . In the twelfth House , he sheweth enemies to be crafty , subtil , & fraudulent , and studying to circumvent you with many secret factions : signifies one in prison to be long detained , but at length to be delivered : Animals he sheweth to be unfruitful , and servants unprofitable ; and the changes of fortune to be frequent from good to evil , and from bad to good . Via in the first House , bestoweth a long and prosperous life ; giveth signification of a stranger ; leane of body , and tall of stature ; faire of complexion , having a small beard : a person liberal and pleasant ; but slow , and little addicted to labour . In the second , he increaseth substance and riches ; recovereth any thing that is stolen or lost ; but signifies the thief to be departed without the City . In the third , he multiplies brethren and kinsfolks ; signifies continual journeys , and prosperous ; men that are publickly known , honest , and of good conversation . Via in the fourth House signifies the father to be honest ; increaseth the Patrimony and Inheritance ; produceth wealthy fields ; sheweth treasure to be in the place enquired after ; recovereth any thing lost . In the fifth , he increaseth the company of male-children ; sheweth a woman with childe to bring forth a male-childe ; sendeth Embassages to strange and remote parts ; increaseth publick honours ; signifieth an honest kinde of death , and to be knowne thorow many Provinces . In the sixth House , Via preserveth from sickness ; signifies the diseased speedily to recover ; giveth profitable servants , and animals fruitful and profitable . In the seventh House , he bestoweth a wife faire and pleasant , with whom you shall enjoy perpetuall felicity : causeth strifes and controversies most speedily to be determined ; adversaries to be easily overcome , and that shall willingly submit their controversies to the Arbitration of good men . In the eighth House , he sheweth the kinde of death to proceed from Phlegmatick diseases ; to be honest , and of good report : discovereth great Legacies , and rich Inheritances to be obtained by the dead : and if any one hath been reported to be dead , it sheweth him to be alive . In the ninth House , Via causeth long journeys by water , especially by Sea , and portendeth very great gains to be acquired thereby : he denoteth Priesthoods , and profits from Ecclesiastical employments ; maketh men of good Religion , upright , and constant of faith : sheweth dreams to be true , whose signification shall suddainly appear : increaseth Philosophicall and Grammatical Sciences , and those things which appertain to the instruction and bringing up of children . In the tenth House if Via be found , he maketh Kings and Princes happy and fortunate , and such as shall maintain continual peace with their Allies ; and that they shall require amity and frendship among many Princes by their several Embassages : promoteth publike Honours , Offices , and Magistracie amongst the vulgar and common people ; or about things pertaining to the water , journeys , or about gathering Taxes and assesments : sheweth Judges to be just and merciful , and that shall quickly dispatch Causes depending before them : and denotes a mother to be of good repute , healthy , and of long life . In the eleventh House , he raiseth many wealthy friends , and acquireth faithful friends in forreign Provinces and Countries , and that shall willingly relieve him that requires them , with all help & diligence : It ingratiates persons with profit & trust among Princes , employing him in such Offices , as he shall be incumbred with continual travels . Via in the twelfth House causeth many enemies , but such as of whom little hurt or danger is to be feared : signifies servants and animals to be profitable : whosoever is in prison , to be escaped , or speedily to be delivered from thence : and preserveth a man from the evil accidents of Fortune . Populus being found in the first House , if a Question be propounded concerning that House , sheweth a meane life , of a middle age , but inconstant , with divers sicknesses , and various successes of Fortune : signifies a man of a middle stature , a gross body , well set in his members ; perhaps some mold or mark about his left eye . But if a Question shall be propounded concerning the figure of a man , and to this figure if there be joyned any of the figures of Saturn or Rubeus , it sheweth the man to be monstrously deformed ; and that deformity he signifies to proceed from his birth : but if in the fifth House , if he be encompassed with malevolent Aspects , then that monstrousness is to come . In the second House , Populus sheweth a meane substance , and that to be gotten with great difficulty : maketh a man also always sensible of laborious toyl : things stoln are never regained : what is lost shall never be wholly recovered : that which is hidden shall not be found . But if the Question be of a thief , it declareth him not yet to be fled away , but to lie lurking within the City . In the third House , Populus raiseth few friends , either of brethren or kindred : foresheweth journeys , but with labour and trouble ; notwithstanding some profit may accrue by them : denotes a man unstable in his faith , and causeth a man often to be deceived by his companions . In the fourth House , it signifies a father to be sickly , and of a laborious life , and his earthly possessions & inheritances to be taken away : sheweth profit to be gained by water : sheweth treasure not to be hid ; or if there be any hidden , that it shall not be found : A patrimony to be preserved with great labour . In the fifth House , he sheweth no honest Messages , but either maketh the messengers to be Porters , or publick Carryers : he divulgeth false rumours , which notwithstanding have the likeness of some truth , and seem to have their original from truth , which is not reported as it is done : It signifies a woman to be barren , and causeth such as are great with childe to be abortives : appointeth an inglorious Funeral , and ill report after death . In the sixth House , Populus sheweth cold sicknesses ; and chiefly affecteth the lower parts of the body ; A Physician is declared to be careless and negligent in administring Physick to the sick , and signifies those that are affected with sickness to be in danger of death , and scarcely recover at all : it notes the deceitfulness of servants , and detriment of cattel . In the seventh House , it sheweth a wife to be faire and pleasant , but one that shall be solicited with the love of many wooers : signifies her loves to be feigned and dissembling : maketh weak and impotent adversaries soon to desert prosecuting . In the eighth House , it denotes sudden death without any long sickness or anguish , and oftentimes sheweth death by the water ; giveth no inheritance , possession or legacy from the dead ; and if any be , they shall be lost by some intervening contentions , or other discord : he signifies the dowry of a wife to be little or none . Populus in the ninth House , sheweth false dreames , personates a man of rude wit , without any learning or science ; in religion he signifies inferiour Offices , such as serve either to cleanse the Church , or ring the bells ; and he signifies a man little curious or studious in religion , neither one that is troubled with much conscience . In the tenth House , he signifies such Kings and Princes , as for the most part are expulsed out of their Rule and Dominions , or either suffer continual trouble and detriment about them : he signifies Offices and Magistracy , which appertain to matters concerning the waters , as about the Navy , bridges , fishings , shores , meadows , and things of the like sort ; maketh Judges to be variable and slow in expediting of causes before them ; declareth a Mother to be sickly , and of a short life . In the eleventh House , he giveth few friends , and many flatterers ; and with Princes giveth neither favour nor fortune . In the twelfth House he sheweth weak and ignoble enemies ; declareth one in prison not to be delivered ; discovereth dangers in waters , and watry places . Acquisitio found in the first House , giveth a long life and prosperous old age ; signifies a man of middle stature , and a great head , a countenance very well to be distinguished or known ; a long nose , much beard , hair curling , and fair eyes ; free of his meat and drink , but in all things else sparing , and not liberal . In the second House , he signifies very great riches , apprehendeth all theeves , and causeth whatsoever is lost to be recovered . In the third House , many brethren , and they to be wealthy ; many gainful journies ; signifies a man of good faith . In the fourth is signified a Patrimony of much riches , many possessions of copious fruits ; he signifieth that treasure hid in any place shall be found ; and sheweth a father to be rich , but covetous . In the fifth House , Acquisitio signifies many children of both Sexes , but more Males then Females ; sheweth a woman to be with child , and that she shall be delivered without danger : and if a question be propounded concerning any Sex , he signifies it to be Masculine : encreaseth gainful profitable Embassages and Messages , but extendeth fame not far after death , yet causeth a man to be inherited of his own , and signifieth rumours to be true . In the sixth House he signifies many and grievous sicknesses , and long to continue ; maketh the sick to be in danger of death , and often to die : yet he declareth a Physitian to be learned and honest ; giveth many servants and cattel , and gaines to be acquired from them . In the seventh House he signifies a wife to be rich , but either a widow , or a woman of a well-grown age ; signifies suits and contentions to be great and durable , and that love and wedlock shall be effected by lot . In the eighth House , if a man be enquired after , it sheweth him to be dead , signifieth the kinde of death to be short , and sickness to last but a few dayes ; discovereth very profitable legacies and inheritances , and signifieth a wife to have a rich dowry . In the ninth House he signifies long and profitable journeys ; sheweth if any one be absent he shall soon returne ; causeth gain to be obtained from Religious and Ecclesiastical Persons or Scholars , and signifies a man of a true and perfect Science . In the tenth House , he maketh Princes to inlarge their Dominions ; a Judge fovourable , but one that must be continually presented with gifts ; causeth Offices and Magistracy to be very gainful ; sigfieth a Mother rich and happy . In the eleventh House , Acquisitio multiplieth friends , and bringeth profit from them , and increaseth favour with Princes . In the twelfth House he signifieth a man shall have many powerful or potent enemies ; reduceth and bringeth home servants fled away , and cattel strayed ; and signifies he that is in prison shall not be delivered . Laetitia in the first House signifies long life with prosperity , and much joy and gladness , and causeth a man to out-live and be more victorious then all his brethren ; signifies a man of a tall stature , faire members , a broad forehead , having great and broad teeth ; and that hath a face comely and well coloured . In the second House it signifies riches and many gaines , but great expences and various mutations of ones state and condition ; theft and any thing lost is recovered and returned : but if the Question be of a theef , it declareth him to be fled away . In the third house Laetitia sheweth brethren to be of a good conversation , but of short life ; journeys pleasant and comfortable ; men of good credit and faith . In the fourth he signifies happy Patrimonies and possessions , a Father to be noble , and honoured with the dignity of some Princely office ; sheweth treasure to be in the place enquired after , but of less worth and value then is supposed , and causeth it to be found . In the fifth House he giveth obedient children , endued with good manners , and in whom shall be had the greatest joy and comfort of old age ; signifies a woman with child to bring forth a daughter ; sheweth honourable Embassages , and declares rumours and news to be altogether true , and leaveth a good and ample fame after death . In the sixth House it sheweth the sick shall recover ; denoteth good servants , good and profitable cattel and animals . In the seventh House Laetitia giveth a wife fair , beautiful and young ; overcometh strifes and contentions , and rendreth the success thereof to be love . Laetitia in the eighth House giveth Legacies and possessions , and a commendable portion with a wife : if a Question be proposed concerning the condition of any man , it signifies him to be alive , and declares an honest , quiet , and meek kinde of death . In the ninth House Laetitia signifies very few journeys ; and those that do apply themselves to travail , their journeys either are about the Messages and Embassages of Princes , or Pilgrimages to fulfil holy vows ; sheweth a man to be of a good religion , of indifferent knowledge , and who easily apprehendeth all things with natural ingenuity . In the tenth House , it raiseth Kings and Princes to honour and great renown ; maketh them famous by maintaining peace during their times ; signifies Judges to be cruel and severe ; honest Offices and Magistracy ; signifies those things which are exercised either about Ecclesiastical affairs , Schools , or the administration of justice ; sheweth a mother if she be a widow , that she shall be married again . In the eleventh House Laetitia increaseth favour with Princes , and multiplies friends . And in the twelfth House Laetitia giveth the victory over enemies ; causeth good servants and families , delivereth from imprisonment , and preserveth from future evils . Puella in the first House signifies a person of a short life , weak constitution of body , middle stature , little fat , but fair , effeminate and luxurious , and one who will incur many troubles and dangers in his life-time , for the love of women . In the second House , it neither encreaseth riches , nor diminisheth poverty ; signifies a theef not to be departed from the City , and a thing stollen to be alienated and made away : if a Question be of treasure in a place , it is resolved there is none . In the third House Puella signifies more sisters then brethren , and encreaseth and continueth good friendship and amity amongst them ; denoteth journeys to be pleasant and joyous , and men of good conversations . In the fourth House Puella signifies a very small patrimony , and a Father not to live long ; but maketh the fields fertile with good fruits . In the fifth House a woman with child is signified to bring forth a woman-child ; denotes no Embassages , causeth much commerce with women ; and some office to be obtained from them . Puella in the sixth House signifies much weakness of the sick , but causeth the sick shortly to recover ; and sheweth a Physitian to be both unlearned & unskilful , but one who is much esteemed of in the opinion of the vulgar people ; giveth good servants , handmaids , cattel and animals . In the seventh House Puella giveth a wife fair , beautiful and pleasant , leading a peaceable and quiet conversation with her husband , notwithstanding one that shall burn much with lust , and be coveted and lusted after of many men ; denoteth no suits or controversies which shall depend before a Judge , but some jarres and wranglings with the common people one amongst another , which shall be easily dissolved and ended . In the eighth House , if a Question be of one reputed to be dead , Puella declareth him to be alive : giveth a small portion with a wife , but that which contenteth her husband . In the ninth House Puella signifies very few journeys , sheweth a man of good religion , indifferent skill or knowledge in sciences , unless happily Musick , aswel vocal as instrumental . In the tenth House Puella signifies Princes not to be very potent , but notwithstanding they shall govern peaceably within their Dominions , and shall be beloved of their Neighbours and subjects ; it causeth them to be affable , milde and courteous , and that they shall alwayes exercise themselves with continual mirth , plays and huntings : maketh Judges to be good , godly and merciful ; giveth Offices about women , or especially from noble women . In the eleventh House Puella giveth many friends , and encreaseth favour with women . In the twelfth House Puella signifies few enemies , but contention with women ; and delivereth Prisoners out of prison through the intercession of friends . Amissio in the first House signifies the sick not to live long , and sheweth a short life ; signifies a man of disproportioned members of his body , and one of a wicked life and conversation , and who is marked with some notorious and remarkable defect in some part of his body , as either lame , or maimed , or the like . Amissio in the second House , consumeth all substance , and maketh one to suffer and undergo the burden of miserable poverty ; neither theef , nor the thing stollen shall be be found ; signifies treasure not to be in the place sought after , and to be sought after with loss and damage . In the third House Amissio signifies death of brethren , or the want of them , and of kindred and friends ; signifieth no journeys , and causeth one to be deceived of many . In the fourth House Amissio signifies the utter destruction of ones Patrimony ; sheweth the Father to be poor , and Son to die . Amissio in the fifth House sheweth death of children , and afflicts a man with divers sorrows ; signifieth a woman not to be with childe , or else to have miscarried ; raiseth no fame or honours , & disperseth false rumors . In the sixth House Amissio signifies the sick to be recovered , or that he shall soon recover ; but causeth loss and damage by servants and cattel . In the seventh House Amissio giveth an adulterous wife , and contrarying her husband with continual contention ; nevertheless she shall not live long ; and it causeth contentions to be ended . In the eighth House Amissio signifies a man to be dead ; consumeth the dowry of a wife ; bestoweth or sendeth no inheritances or legacies . In the ninth House Amissio causeth no journeys , but such as shall be compassed with great loss ; signifies men to be inconstant in Religion , and often changing their opinion from one sect to another , and altogether ignorant of learning . In the tenth House Amissio rendreth Princes to be most unfortunate , and sheweth that they shall be compelled to end their lives in exile and banishment ; judges to be wicked ; and signifies Offices and Magistracy to be damageable , and sheweth the death of a Mother . In the eleventh House Amissio signifies few friends , and causeth them to be easily lost , and turned to become enemies ; and causeth a man to have no favour with his Prince , unless it be hurtful to him . In the twelfth House Amissio destroyeth all enemies , detaineth long in prison , but preserveth from dangers . Conjunctio in the first House maketh a prosperous life , and signifies a man of a middle stature , not lean nor fat ; long face , plain hair , a little beard , long fingers and thighs , liberal , amiable , and a friend to many people . In the second House Conjunctio doth not signifie any riches to be gotten , but preserveth a man secure and free from the calamities of poverty ; detecteth both the theef and the thing stolen , and acquireth hidden treasure . In the third House he giveth various journeys with various success , and signifieth good faith and constancy . In the fourth House Conjunctio sheweth a meane Patrimony ; causeth a Father to be honest , of good report , and of good understanding . In the fifth House he giveth Children of subtile ingenuity and wit , sheweth a woman pregnant to have a male-childe , and raiseth men to honours by their own meer proper wit and ingenuity , and disperseth their fame and credit far abroad ; and also signifies news and rumours to be true . In the sixth House Conjunctio signifies sicknesses to be tedious and of long continuance ; but foresheweth the Physitian to be learned and well experienced ; and sheweth servants to be faithful and blameless , and animals profitable . In the seventh House he giveth a wife very obedient , conformable , and dutiful to her husband , and one of a good wit and ingenuity ; causeth difficult suits and controversies , and crafty , subtil and malicious adversaries . In the eighth House , him of whom a Question is propounded , Conjunctio signifies him to be dead , and pretendeth some gain to be acquired by his death ; sheweth a wife shall not be very rich . In the ninth House he giveth a few journeys , but long and tedious , and sheweth one that is absent shall after a long season return . Conjunctio in this House increaseth divers Arts , Sciences , and Mysteries of Religion ; and giveth a quick , perspicuous , and efficacious wit. In the tenth House Conjunctio maketh Princes liberal , affable and benevolent , and who are much delighted and affected with divers Sciences , and secret Arts , and with men learned therein ; causeth Judges to be just , and such who with a piercing and subtil speculation , do easily discern causes in controversie before them ; enlargeth Offices which are concerned about Letters , Learning , sound Doctrines and Sciences ; and signifies a Mother to be honest , of good ingenuity and wit , and also one of a prosperous life . In the eleventh House Conjunctio signifies great encrease of friends ; and very much procureth the grace and favour of Princes , powerful and noble Men. In the twelfth House Conjunctio signifies wary and quick-witted enemies ; causeth such as are in prison to remain and continue so very long , and causeth a man to eschew very many dangers in his life . Albus in the first House signifies a life vexed with continual sickness and grievous diseases ; signifies a man of a short stature , broad brest , and gross arms , having curled or crisped hair , one of a broad full mouth , a great talker and babler , given much to use vain and unprofitable discourse ; but one that is merry , joyous and jocund , and much pleasing to men . In the second House Albus enlargeth and augmenteth substance gained by sports , playes , vile and base arts and exercises , but such as are pleasing and delightful ; as by playes , pastimes , dancings and laughters : he discovereth both the theef , and the theft or thing stolen , and hideth and concealeth treasure . In the third House Albus signifies very few brethren ; giveth not many , but tedious and wearisome journeys , and signifies all deceivers . In the fourth House he sheweth very small or no Patrimony , and the father to be a man much known ; but declareth him to be a man of some base and inferiour Office and Imployment . In the fifth House Albus giveth no children , or if any , that they shall soon die ; declareth a woman to be servile , and causeth such as are with young to miscarry , or else to bring forth Monsters ; denoteth all rumours to be false , and raiseth to no honour . In the sixth House Albus causeth very tedious sicknesses and diseases ; discovereth the fraud , deceit and wickedness of servants ; and signifies diseases and infirmities of cattel to be mortal , and maketh the Physitian to be suspected of the sick patient . Albus in the seventh House giveth a barren wife , but one that is fair and beautiful ; few suits or controversies , but such as shall be of very long continuance . In the eighth House if a Quest . be propounded of any one , Albus shews the party to be dead ; giveth little portion or dowry with a wife , and causeth that to be much strived and contended for . In the ninth House Albus denoteth some journeys to be accomplished , but with meane profit ; hindreth him that is absent , and signifies he shall not returne ; and declareth a man to be superstitious in Religion , and given to false and deceitful Sciences . In the tenth House Albus causeth Princes and Judges to be malevolent ; sheweth vile and base Offices and Magistracies ; signifies a Mother to be a whore , or one much suspected for adultery . In the eleventh House Albus maketh dissembling and false friends ; causeth love and favour to be inconstant . Albus in the twelfth House denoteth vile , impotent and rustical enemies ; sheweth such as are in prison shall not escape , and signifies a great many and various troubles and discommodities of ones life . Puer in the first House giveth an indifferent long life , but laborious ; raiseth men to great fame through military dignity ; signifies a person of a strong body , ruddy complexion , a fair countenance , and black hair . In the second House Puer increaseth substance , obtained by other mens goods , by plunderings , rapines , confiscations , military Laws , and such like ; he concealeth both the theef and the thing stolen , but discovereth no treasure . In the third House Puer raiseth a man to honour above his brethren , and to be feared of them ; signifies journies to be dangerous , and denoteth persons of good credit . In the fourth House Puer signifies dubious inheritances and possessions , and signifies a Father to attain to his substance and estate through violence . In the fifth House Puer sheweth good children , and such as shall attain to honors and dignities ; he signifies a woman to have a male-child , and sheweth honors to be acquired by military discipline , and great and full same . In the sixth House Puer causeth violent diseases and infirmities , as wounds , falls , contusions ; bruises , but easily delivereth the sick , and sheweth the Physician and Chirurgion to be good ; denoteth servants and animals to be good , strong and profitable . In the seventh House Puer causeth a wife to be a virago , of a stout Spirit , of good fidelity , and one that loveth to bear the Rule and Government of a house ; maketh cruel strifes and contentions , and such adversaries , as shall scarcely be restrain'd by Justice . Puer in the eighth House sheweth him that is supposed to be dead to live , signifieth the kinde of death not to be painful or laborious , but to proceed from some hot humour , or by iron , or the sword , or some other cause of the like kinde ; sheweth a man to have no legacies or other inheritance . In the ninth House Puer sheweth journeys not to be undergone without peril and danger of life , yet nevertheless declareth them to be accomplished prosperously and safely ; sheweth persons of little Religion , and using little conscience ; notwithstanding giveth the knowledge of natural philosophy and physick , and many other liberal and excellent Arts. Puer in the tenth House signifies Princes to be powerful , glorious , and famous in warlike atchievements ; but they shall be unconstant and unchangeable , by reason of the mutable and various success of victory . Puer in this House causeth Judges to cruel and unmerciful ; inereaseth offices in warlike affairs ; signifies Magistracy to be exercised by fire and sword ; hurteth a Mother , and endangereth her life . In the eleventh House Puer sheweth Noble friends , and Noble men , and such as shall much frequent the Courts of Princes , and follow after warfare ; and causeth many to adhere to cruel men : nevertheless he causeth much esteem with Princes ; but their favour is to be suspected . Puer in the twelfth House causeth Enemies to be cruel and pernicious ; those that are in Prison shall escape , and maketh them to eschew many dangers . Rubeus in the first House , signifies a short life , and an evil end ; signifies a man to be filthy , unprofitable , and of an evil , cruel and malicious countenance , having some remarkable and notable signe or scar in some part of his body . In the second House Rubeus signifies poverty , and maketh theeves and robbers , and such persons as shall acquire and seek after their maintenance and livelihoods by using false , wicked , and evil and unlawful Arts ; preserveth theeves , and concealeth theft ; and signifies no treasure to be hid nor found . In the third House Rubeus renders brethren and kinsmen to be full of hatred , and odious one to another , and sheweth them to be of evil manners , and ill disposition ; causeth journeys to be very dangerous , and foresheweth false saith and treachery . In the fourth House he destroyeth and consumeth Patrimonies , and disperseth and wasteth inheritances , causeth them to come to nothing ; destroyeth the fruits of the field by tempestuous seasons , and malignancy of the earth ; and bringeth the Father to a quick and sudden death . Rubeus in the fifth House giveth many children ; but either they shall be wicked and disobedient , or else shall afflict their Parents with grief , disgrace and infamy . In the sixth House Rubeus causeth mortal wounds , sicknesses and diseases ; him that is sick shall die ; the Physitian shall erre , servants prove false and treacherous , cattel and beasts shall produce hurt and danger . In the seventh House Rubeus signifies a wife to be infamous , publickly adulterate , and contentious ; deceitful and treacherous adversaries , who shall endeavour to overcome you , by crafty and subtil wiles and circumventions of the Law. In the eighth House Rubeus signifies a violent death to be inflicted , by the execution of publike Justice ; and signifies , if any one be enquired after , that he is certainly dead ; and a wife to have no portion or dowry . Rubeus in the ninth House sheweth journeys to be evil and dangerous , and that a man shall be in danger either to be spoiled by theeves and robbers , or to be taken by plunderers and robbers ; declareth men to be of most wicked opinions in Religion , and of evil faith , and such as will often easily be induced to deny and go from their faith for every small occasion ; denoteth Sciences to be false and deceitful , and the professors thereof to be ignorant . In the tenth House Rubeus signifies Princes to be cruel and tyrannical , and that their power shall come to an evil end , that either they shall be cruelly murdered and destroyed by their own Subjects , or that they shall be taken captive by their Conquerers , and put to an ignominious and cruel death , or shall miserably end their lives in hard imprisonment ; signifies Judges and Officers to be false , cheevish , and such as shall be addicted to usury ; sheweth that a mother shall soon die , and denoteth her to be blemisht with an evil fame and report . In the eleventh House Rubeus giveth no true , nor any faithful friends ; sheweth men to be of wicked lives and conversations , and causeth a man to be rejected and cast out from all society and conversation with good and noble persons . Rubeus in the twelfth House maketh enemies to be cruel and traiterous , of whom we ought circumspectly to beware ; signifies such as are in prison shall come to an evil end ; and sheweth a great many inconveniences and mischiefs to happen in a mans life . Carcer in the first House being posited , giveth a short life ; signifies men most to be wicked , of a filthy and cruel unclean figure and shape , and such as are hated and despised of all men . Carcer in the second House causeth most cruel and miserable poverty ; signifies both the theef and thing stolen to be taken and regained ; and sheweth no treasure to be hid . In the third House Carcer signifieth hatred & dissention amongst brethren ; evil journeys , most wicked faith and conversation . Carcer in the fourth House signifieth a man to have no possessions or inheritances , a Father to be most wicked , and to die a sudden and evil death . In the fifth House Carcer giveth many children ; sheweth a woman not to be with child , and provoketh those that are with child to miscarry of their own consent , or slayeth the child ; signifieth no honours , and disperseth most false rumours . In the sixth House Carcer causeth the diseased to undergo long sickness ; signifieth servants to be wicked , rather unprofitable ; Physitians ignorant . In the seventh House Carcer sheweth the wife shall be hated of her husband , and signifies suits and contentions to be ill ended and determined . In the eighth House Carcer declareth the kinde of death to be by some fall , mischance , or false accusation , or that men shall be condemned in prison , or in publike judgement , and sheweth them to be put to death , or that they shall often lay violent and deadly hands upon themselves ; denieth a wife to have any portion and legacies . Carcer in the ninth House , sheweth he that is absent shall not returne , and signifieth some evil shall happen to him in his journey ; it denotes persons of no Religion , a wicked conscience , and ignorant of learning . In the tenth House Carcer causeth Princes to be very wicked , and wretchedly to perish , because when they are established in their power , they will wholly addict themselves to every voluptuous lust , pleasure , and tyranny : causeth Judges to be unjust and false ; declareth the Mother to be cruel , and infamous , and noted with the badge of adultery : giveth no Offices nor Magistracies , but such as are gotten and obtained either by lying , or through theft , and base and cruel robbery . In the eleventh House Carcer causeth no friends , nor love , nor favour amongst men . In the twelfth House it raiseth enemies , detaineth in prison , and inflicteth many evils . Tristitia in the first House doth not abbreviate life , but afflicteth it with many molestations ; signifieth a person of good manners and carriage , but one that is solitary , and slow in all his business and occasions ; one that is solitary , melancholy , seldome laughing , but most covetous after all things . In the second House it giveth much substance and riches , but they that have them , shall not enjoy them , but shall rather hide them , and shall scarce afford to themselves food or sustenance therefrom : treasure shall not be found , neither shall the theef nor the theft . Tristitia in the third House signifieth a man to have few brethren , but sheweth that he shall outlive them all ; causeth unhappy journeys , but giveth good faith . In the fourth House Tristitia consumeth and destroyeth fields , possessions and inheritances ; causeth a Father to be old and of long life , and a very covetous hoorder up of money . In the fifth Hou●e it signifies no children , or that they shall soon die ; sheweth a woman with child to bring forth a woman-child ; giveth no same nor honours . In the sixth House Tristitia sheweth that the sick shall die ; servant shall be good , but slothful ; and signifie cattel shall be of a small price or value . In the seventh House Tristitia sheweth that the wife shall soon die ; and declareth suits and contentions to be very hurtful , and determining against you . In the eighth House it siginfies the kinde of death to be with long and grievous sickness , and much dolour an pain ; giveth legacies and an inheritance , and indoweth a wife with a portion . Tristitia in the ninth House , sheweth that he that is absent shall perish in his journey ; or signifies that some evil mischance shall happen unto him ; causeth journeys to be very unforunate , but declareth men to be of good Religion , devout , and profound Scholars . In the tenth House Tristitia signifies Princes to be severe , but very good lovers of justice ; it causeth just Judges , but such as are tedious and slow in determining of causes ; bringeth a Mother to a good old age , with Integrity and honesty of life , but mixt with divers discommodities and misfortunes ; it raiseth to great Offices , but they shall not be long enjoyed nor persevered in ; it signifies such Offices as do appertain to the water , or tillage , and manuring of the Earth , or such as are to be imployed about matters of Religion and wisdom . In the eleventh House Tristitia signifies scarcity of friends , and the death of friends ; and also signifies little love or favour . In the twelfth House it sheweth no enemies ; wretchedly condemneth the imprisoned ; and causeth many discommodities and disprofits to happen in ones life . Caput Draconis in the first House augmenteth life and fortune . In the second House he increaseth riches and substance ; saveth & concealeth a theef , & signifies treasure to be hid . In the third House Caput Draconis giveth many brethren ; causeth journeys , kinsmen , and good faith and credit . In the fourth House he giveth wealthy inheritances ; causeth the Father to attain to old age . In the fifth House Caput Draconis giveth many children ; signifies women with child to bring forth women children , and oftentimes to have twins ; it sheweth great honours and fame ; and signifies news and rumours to be true . Caput Draconis in the sixth House increaseth sicknesses and diseases ; signifieth the Physitian to be learned ; and giveth very many servants and cattel . In the seventh House he signifieth a man shall have many wives ; multiplies and stirreth up many adversaries and suits . In the eighth House he sheweth the death to be certain , increaseth legacies and inheritances , and giveth good portion with a wife . In the ninth House Caput Draconis signifies many journeys , many Sciences , and good Religion ; and sheweth that those that are absent shall soon return . In the tenth House he signifies glorious Princes , great and magnificent Judges , great Offices , and gainful Magistracy . In the eleventh House he causeth many friends , and to be beloved of all men . In the twelfth House Caput Draconis signifieth men to have many enemies , and many women ; detaineth the imprisoned , and evilly punisheth them . Cauda Draconis , in all and singular the respected Houses aforesaid giveth the contrary judgement to Caput . And these are the natures of the figures of Geomancy , and their judgments , in all and singular their Houses , upon all manner of Questions to be propounded , of or concerning any matter or thing whatsoever . But now in the manner of proceeding to judgement , this you are especially to observe ; that whensoever any Question shall be proposed to you , which is contained in any of the Houses , that you shall not onely answer thereunto by the figure contained in such a House ; but beholding and diligently respecting all the figures , and the Index it self in two Houses , you shall ground the face of judgement . You shall therefore consider the figure of the thing quesited or enquired after , if he shall multiply himself by the other places of the figure , that you may cause them also to be partakers in your judgement : as for example , if a Question shall be propounded of the second House concerning a theef , and the figure of the second House shall be found in the sixth , it declares the theef to be some of ones own houshold or servants : and after this manner shall you judge and consider of the rest ; for this whole Art consisteth in the Commixtures of the figures , and the natures thereof ; which whosoever doth rightly practice , he shall alwaies declare most true and certain judgements upon every particular thing whatsoever . Of OCCULT PHILOSOPHY , OR Of MAGICAL CEREMONIES . The Fourth Book . Written by Henry Cornelius Agrippa . IN our Books of Occult Philosophy , we have not so compendiously , as copiously , declared the principles , grounds , and reasons of Magick it self , and after what manner the experiments thereof are to be chosen , elected , and compounded , to produce many wonderful effects : but because in those books they are treated of , rather Theorically , then Practically ; and some also are not handled compleatly and fully , and others very figuratively , and as it were Enigmatically and obscure Riddles , as being those which we have obtained unto with great study , diligence , and very curious searching and exploration , and are heretofore set forth in a more rude and unfashioned maner : Therefore in this book , which we have composed and made as it were a Complement and Key of our other books of Occult Philosophy , and of all Magical Operations , we will give unto thee the documents of holy and undefiled verity , and Inexpugnable and Unresistable Magical Discipline , and the most pleasant and delectable experiments of the sacred Deities . So that as by the reading of our other books of Occult Philosophy , thou mayest earnestly covet the knowledge of these things ; even so with reading this book , thou shalt truly triumph . Wherefore let silence hide these things within the secret closets of thy religious brest , and conceal them with constant Taciturnity . This therefore is to be known , That the names of the intelligent presidents of every one of the Planets are constituted after this maner : that is to say , By collecting together the letters out of the figure of the world , from the rising of the body of the planet , according to the succession of the Signes through the several degrees ; and out of the several degrees , from the aspects of the Planet himself , the calculation being made from the degree of the ascendant . In the like maner are constituted the names of the Princes of the evil spirits ; they are taken under all the Planets of the presidents in a retrograde order , the projection being made contrary to the succession of the signes , from the beginning of the seventh House . Now the name of the supreme and highest Intelligence , which many do suppose to be the soul of the world , is collected out of the four Cardinal points of the figure of the world , after the maner already delivered : and by the opposite and contrary way , is known the name of the great Daemon , or evil spirit , upon the four cadent angles . In the like manner shalt thou understand the names of the great presidential spirits , ruling in the Air , from the four Angles of the succedent Houses : so that as to obtain the names of the good spirits , the calculation is to be made according to the succession of the signes , beginning from the degree of the ascendent ; And to attain to the names of the evil spirits , by working the contrary way . You must also observe , that the names of the evil spirits are extracted , aswel from the names of the good spirits , as of the evil : so notwithstanding , that if we enter the table with the name of a good spirit of the second order , the name of the evil spirit shall be extracted from the order of the Princes and Governours ; but if we enter the table with the name of a good spirit of the third order , or with the name of an evil spirit a Governour , after what manner soever they are extracted , whether by this table , or from a celestial figure , the names which do proceed from hence , shall be the names of the evil spirits , the Ministers of the inferiour order . It is further to be noted , That as often as we enter this table with the good spirits of the second order , the names extracted are of the second order : and if under them we extract the name of an evil spirit , he is of the superiour order of the Governours . The same order is , if we enter with the name of an evil spirit of the superiour order . If therefore we enter this table with the names of the spirits of the third order , or with the names of the ministring spirits , aswell of the good spirits , as of the evil , the names extracted shall be the names of the ministring spirits of the inferiour order . But many Magicians , men of no small authority , will have the tables of this kinde to be extended with Latine letters : so that by the same tables also , out of the name of any office or effect , might be found out the name of any spirit , aswel good as evil , by the same maner which is above delivered , by taking the name of the office or of the effect , in the column of letters , in their own line , under their own star . And of this practice Trismegistus is a great Author , who delivered this kinde of calculation in Egyptian letters : not unproperly also may they be referred to other letters of other tongues , for the reasons assigned to the signes ; for truly he onely is extant of all men who have treated concerning the attaining to the names of spirits . Therefore the force , secrecy and power , in what maner the sacred names of spirits are truly and rightly found out , consisteth in the disposing of vowels , which do make the name of a spirit , and wherewith is constituted the true name , and right word . Now this art is thus perfected and brought to pass : first , we are to take heed of placing the vowels of the letters , which are found by the calcutation of the celestial figure , to finde the names of the spirits of the second order , Presidents and Governours . And this in the good spirits , is thus brought to effect , by considering the stars which do constitute and make the letters , and by placing them according to their order : first let the degree of the eleventh House be substracted from the degree of that star which is first in order ; and that which remaineth thereof , let it be projected from the degree of the ascendant ; and where that number endeth , there is part of the vowel of the first letter : begin therefore to calculate the vowels of these letters , according to their number and order ; and the vowel which falleth in the place of the star , which is the first in order , the same vowel is attributed to the first letter . Then afterwards thou shalt finde the part of the second letter , by substracting the degree of a star , which is the second in order from the first star ; and that which remaineth , cast from the ascendant . And this is the part from which thou shalt begin the calculation of the vowels ; and that vowel which falleth upon the second star , the same is the vowel of the second letter : and so consequently maist thou search out the vowels of the following letters alwayes , by substracting the degree of the following star , from the degree of the star next preceding and going before . And so also all calculations and numerations in the names of the good spirits , ought to be made according to the succession of the signes . And in calculating the names of the evil spirits , where in the names of the good spirits is taken the degree of the eleventh House , in these ought to be taken the degree of the twelfth House . And all numerations and calculations may be made with the succession of the signes , by taking the beginning from the degree of the tenth House . But in all extractions by tables , the vowels are placed after another maner . In the first place therefore is taken the certain number of letters making the name it selfe , and is thus numbred from the beginning of the columne of the first letter , or whereupon the name is extracted ; and the letter on which this number falleth , is referred to the first letter of the name , extracted by taking the distance of the one from the other , according to the order of the Alphabet . But the number of that distance is projected from the beginning of his columne ; and where it endeth , there is part of the first vowel : from thence therefore thou shalt calculate the vowels themselves , in their own number and order , in the same column ; and the vowel which shall fall upon the first letter of a name , the same shall be attributed to that name . Now thou shalt finde the following vowels , by taking the distance from the precedent vowel to the following : and so consequently according to the succession of the Alphabet . And the number of that distance is to be numbred from the beginning of his own column ; and where he shall cease , there is the part of the vowel sought after . From thence therefore must you calculate the vowels , as we have abovesaid ; and those vowels which shall fall upon their own letters , are to be attributed unto them : if therefore any vowel shall happen to fall upon a vowel , the former must give place to the latter : and this you are to understnd only of the good spirits . In the evil also you may proceed in the same way ; except only , that you make the numerations after a contrary and backward order , contrary to the succession of the Alphabet , and contrary to the order of the columnes ( that is to say ) in ascending . The name of good Angels , and of every man , which we have taught how to finde out , in our third Book of Occult Philosophy , according to that manner , is of no little authority , nor of a meane foundation . But now we will give unto thee some other ways , illustrated with no vain reasons . One whereof is , by taking in the figure of the nativity , the five places of Hylech : which being noted , the characters of the letters are projected in their order and number from the beginning of Aries ; and those letters which fall upon the degrees of the said places , according to their order and dignity disposed and aspected , do make the name of an Angel. There is also another way , wherein they do take Almutel , which is the ruling and governing stars over the aforesaid five places ; and the projection is to be made from the degree of the ascendant ; which is done by gathering together the letters falling upon Almutel : which being placed in order , according to their dignity , do make the name of an Angel. There is furthermore another way used , and very much had in observation from the Egyptians , by making their calculation from the degre of the ascendant , and by gathering together the letters according to the Almutel of the eleventh House ; which House they call a good Daemon : which being placed according to their dignities , the names of the Angels are constituted . Now the names of the evil Angels are known after the like manner , except only that the projections must be performed contrary to the course and order of the succession of the signes : so that whereas in seeking the names of good spirits , we are to calculate from the beginning of Aries ; contrariwise , in attaining the names of the evil , we ought to account from the beginning of Libra . And whereas in the good spirits we number from the degree of the ascendant ; contrarily , in the evil , we must calculate from the degree of the seventh House . But according to the Egyptians , the name of an Angel is collected according to the Almutel of the twelfth House which they call an evill spirit . Now all those rites , which are elsewhere already by us delivered in our third book of Occult Philosophy , may be made by the characters of any language . In all which ( as we have abovesaid ) there is a mystical and divine number , order and figure ; from whence it cometh to pass , that the same spirit may be called by divers names . But others are discovered from the name of the spirit himself , of the good or evil , by tables formed to this purpose . Now these celestial characters do consist of lines and heads : the heads are six , according to the six magnitudes of the stars , whereunto the planets also are reduced . The first magnitude holdeth a Star , with the Sun , or a Cross . The second with Jupiter a circular point . The third holdeth with Saturne , a semicircle , a triangle , either crooked , round or acute . The fourth with Mars , a little stroke penetrating the line , either square , straight , or oblique . The fifth with Venus and Mercury , a little stroke or point with a tail , ascending or descending . The sixth with the Moon , a point made black . All which you may see in the ensuing table . The heads then being posited according to the site of the Stars of the figure of Heaven , then the lines are to be drawn out , according to the congruency or agreement of their natures . And this you are to understand of the fixed Stars . But in the erecting of the Planets , the lines are drawn out , the heads being posited according to their course and nature amongst themselves .   Stars .   Heads . Lines joyned to the Heads . I. ☉   II ♃     III ♄ IIII ♂ V ♀ ☿   VI ☾ When therefore a character is to be found of any celestial Image ascending in any degree or face of a signe , which do consist of Stars of the same magnitude and nature ; then the number of these Stars being posited according to their place and order , the lines are drawn after the similitude of the Image signified , as copiously as the same can be done . But the Characters which are extracted according to the name of a spirit , are composed by the table following , by giving to every letter that name which agreeth unto him , out of the table ; which although it may appear easie to those that apprehend it , yet there is herein no small difficulty ; To wit , when the letter of a name falleth upon the line of letters or figures , that we may know which figure or which letter is to be taken . And this may be thus known : for if a letter falleth upon the line of letters , consider of what number this letter may be in the order of the name ; as the second or the third : then how many letters that name containeth ; as five or seven ; and multiply these numbers one after another by themselves , and treble the product : then cast the whole ( being added together ) from the beginning of the letters according to the succession of the Alphabet : and the letter upon which that number shall happen to fall , ought to be placed for the character of that spirit . But if any letter of a name fall on the line of figures , it is thus to be wrought . Take the number how many this letter is in the order of the name , and let it be multiplied by the number of which this letter is in the order of the Alphabet ; and being added together , divide it by nine , and the remainder sheweth the figure or number to be placed in the character : and this may be put either in a Geometrical or Arithmetical figure of number ; which notwithstanding ought not to exceed the number of nine , or nine Angels . The Characters of good Spirits . A simple point . Round . Starry . Straight standing line . Lying . Oblique . Line crooked like a bow . Like waves . Toothed . Interfection right . Inherent . Adhering separate . Oblique interfection simple . Mixt. Manifold . Per Pendicular right dexter . Sinister . Neuter . A whole figure . Broken. Half. A letter inhering . Adhering . Separate . The Characters of evil Spirits . A right line . Crooked . Reflexed . A simple figure Penetrate . Broken. A right letter . Retrograde . Invers'd . Flame . Winde . Water . A mass . Rain . Clay . A flying thing . A creeping thing . A serpent . An eye . A hand . A foot . A crown . A crest . Horns . A Scepter . A Sword. A Scourge . But the Characters which are understood by the revelation of Spirits , take their vertue from thence ; because they are as it were certain hidden seals , making the harmony of some divinity : either they are signes of a Covenant entred into , and of promised and plighted faith , or of obedience . And those Characters cannot by any other meanes be searched out . Moreover , besides these Characters , there are certain familiar Figures and Images of evil Spirits , under which forms they are wont to appear , and yeild obedience to them that invoke them . And all these Characters or Images may be seen by the table following , according to the course of the letters constituting the names of Spirits themselves : so that if in any letter there is found more then the name of one Spirit , his Image holdeth the pre-eminence , the others imparting their own order ; so that they which are the first orders , to them is attributed the head , the upper part of the body , according to their own figure : those which are the lowest , do possess the thighs and feet ; so also the middle letters do attribute like to themselves the middle parts of the body , to give the parts that fit . But if there happen any contrariety , that letter which is the stronger in the number shall bear rule : and if they are equal , they will impart equal things . Furthermore , if any name shall obtain any notable Character or Instrument out of the Table , he shall likewise have the same character in the Image . We may also attain to knowledge of the dignities of the evil Spirits , by the same Tables of Characters and Images : for upon what spirit soever there falleth any excellent signe or instrument out of the Table of Characters , he possesseth that dignity . As if there shall be a Crown it sheweth a Kingly dignity ; if a Crest or Plume , a Dukedome ; if a Horn , a County ; if without these there be a Scepter , Sword , or forked Instrument , it sheweth Rule and Authority . Likewise out of the Table of Images you shall finde them which bear the chief Kingly dignity : from the Crown judge dignity ; and from the Instruments , Rule and Authority . Lastly , they which bear an humane shape and figure , have greater dignity then those which appear under the Forms and Images of Beasts ; they also who ride , do excel them which appear on foot . And thus according to all their commixtures , you may judge the dignity and excellency of Spirits , one before another . Moreover , you must understand , that the Spirits of the inferiour order , of what dignity soever they be , are alwayes subject to the Spirits of the superiour order : so also , that it is not incongruent for their Kings and Dukes to be Subject and Minister to the presidents of the superiour order . The shapes familiar to the Spirits of Saturn . ♄ THey appear for the most part with a tall , lean , and slender body , with an angry countenance , having four faces ; one in the hinder part of the head , one on the former part of the head , and on each side nosed or beaked : there likewise appeareth a face on each knee , of a black shining colour : their motion is the moving of the winde ; with a kinde of earthquake : their sign is white earth , whiter then any Snow . The particular Forms are , A King having a beard , riding on a Dragon . An Old man with a beard . An Old woman leaning on a staffe . A Hog . A Dragon . An Owl . A black Garment . A Hook or Sickle . A Juniper-tree . The familiar forms to the Spirits of Jupiter . ♃ THe Spirits of Jupiter do appear with a body sanguine and cholerick , of a middle stature , with a horrible fearful motion ; but with a milde countenance , a gentle speech , and of the colour of Iron . The motion of them is flashings of Lightning and Thunder ; their signe is , there will appear men about the circle , who shall seem to be devoured of Lions . Their particular forms are , A King with a Sword drawn riding on a Stag. A Man wearing a Mitre in long rayment . A Maid with a Laurel-Crown adorned with Flowers . A Bull. A Stag. A Peacock . An azure-Garment . A Sword. A Box-tree . The familiar forms of the Spirits of Mars . ♂ THey appear in a tall body , cholerick , a filthy countenance , of colour brown , swarthy or red , having horns like Harts horns , and Griphins claws , bellowing like wilde Bulls . Their motion is like fire urning ; their sigre Thunder and Lightning about the Circle . Their particular shapes are , A King armed riding upon a Wolf. A Man armed . A Woman holding a buckler on her thigh . A Hee-goat . A Horse . A Stag. A red Garment . Wool. A Cheeslip . Shapes familiar to the Spirits of the Sun. ☉ THe Spirits of the Sun do for the most part appear in a large , full and great body sanguine and gross , in a gold colour , with the tincture of blood . Their motion is as the Lightning of Heaven ; their signe is to move the person to sweat that calls them . But their particular forms are , A King having a Scepter riding on a Lyon. A King crowned . A Queen with a Scepter . A Bird. A Lion. A Cock. A yellow or golden Garment . A Scepter . Caudatus . Familiar shapes of the Spirits of Venus . ♀ THey do appear with a fair body , of middle stature , with an amiable and pleasant countenance , of colour white or green , the upper part golden . The motion of them is it as were a most clear Star. For their signe , there will seem to be maids playing without the Circle , which will provoke and allure him that calleth them to play . But their particular forms are , A King with a Scepter riding on a Camel. A Maid clothed and dressed beautifully . A Maid naked . A Shee-goat . A Camel. A Dove . A white or green Garment . Flowers . The herb Savine . The familiar forms of the Spirits of Mercury . ☿ THe Spirits of Mercury will appear for the most part in a body of a middle stature , cold , liquid and moist , fair , and with an affable speech ; in a humane shape and forme , like unto a Knight armed ; of colour clear and bright . The motion of them is as it were silver-coloured clouds . For their signe , they cause and bring horror and fear to him that calls them . But their particular shapes are , A King riding upon a Bear. A fair Youth . A Woman holding a distaffe . A Dog. A Shee-bear . A Magpie . A Garment of sundry changeable colours . A Rod. A little staffe . The forms familiar to the Spirits of the Moon . ☽ THey will for the most part appear in a great and full body , soft and phleg●atick , of colour like a black obscure cloud , having a swelling countenance , with eyes red and full of water , a bald head , and teeth like a wilde boar . Their motion is as it were an exceeding great tempest of the Sea. For their signe , there will appear an exceeding great rain about the Circle . And their particular shapes are , A King like an Archer riding upon a Doe . A little Boy . A Woman-hunter with a bow and arrows . A Cow. A little Doe . A Goose . A Garment green or silver-coloured . An Arrow . A Creature having many feet . But we now come to speak of the holy and sacred Pentacles and Sigils . Now these Pentacles are as it were certain holy signes preserving us from evil chances and events , and helping and assisting us to binde , exterminate , and drive away evil spirits , and alluring the good spirits , and reconciling them unto us . And these Pentacles do consist either of Characters of the good spirits of the superiour order , or of sacred pictures of holy letters or revelations , with apt and fit versicles , which are composed either of Geometrical figures and holy names of God , according to the course and manner of many of them ; or they are compounded of all of them ; or very many of them mixt . And the Characters which are useful for us to constitute and make the pentacles , they are the Characters of the good Spirits , especially and chiefly of the good spirits of the first and second order , and somtimes also of the third order . And this kinde of Characters are especially to be named holy ; and then those Characters which we have above called holy . What Character soever therefore of this kinde is to be instituted , we must draw about him a double circle , wherein we must write the name of his Angel : and if wee will adde some divine name congruent with his Spirit and Office , it will be of the greater force and efficacy . And if we will draw about him any angular figure , according to the manner of his numbers , that also shall be lawful to be done . But the holy pictures which do make the pentacles , are they which every where are delivered unto us in the Prophets and sacred Writings , as well of the old as of the new Testament ; even as the figure of the Serpent hanging on the cross , and such-like ; whereof very many may be found out of the visions of the Prophets , as of Esaias , Daniel , Esdras and others , and also out of the revelation of the Apocalypse . And we have spoken of them in our third book of Occult Philosophy , where we have made mention of holy things . Therefore when any picture is posited of any of these holy Images , let the circle be drawn round about it on each side thereof , wherein let there be written some divine name , that is apt and conformed to the effect of that figure , or else there may be written about it some versicle taken out of part of the body of holy Scripture , which may desire to ascertain or deprecate the desired effect . As , if a pentacle were to be made to gain victory or revenge against ones enemies , as well visible as invisible , the figure may be taken out of the second book of the Macchabees : that is to say , a hand holding a golden Sword drawn , about which let there be written the versicle there contained ; To wit , Take the holy Sword the gift of God , wherewith thou shalt slay the adversaries of my people Israel . Or also there may be written about it a versicle of the fifth Psalm : In this is the strength of thy arm : before thy face there is death ; or some other such-like versicle . But if you will write any divine name about the figure then let some name be taken that signifies Fear , a Sword , Wrath , the Revenge of God , or some such-like name congruent and agreeing with the effect desired . And if there shall be written any Angular figure , let him be taken according to the reason and rule of the numbers , as we have taught in our second book of Occult Philosophy , where we have treated of the numbers , and of the like operations . And of this sort there are two pentacles of sublime vertue and great power , very useful and necessary to be used in the consecration of experiments and Spirits : one whereof is that in the first chapter of Apocalypse ; To wit , a figure of the Majesty of God sitting upon a Thone , having in his mouth a two-edged Sword , as there is written , about which let there be written , I am Alpha and Omega , the beginning and the end , which is , and which was , and which is to come , the Almighty . I am the first and the last , who am living , and was dead , and behold I live for ever and ever ; and I have the keys of death and hell . Then there shall be written about it these three versicles . Manda Deus virtuti tuae , &c. Give commandment , O God , to thy strength . Confirm , Oh God , thy work in us . Let them be as dust before the face of the winde . And let the Angel of the Lord scatter them . Let all their wayes be darkness and uncertain . And let the Angel of the Lord persecute them . Moreover , let there be written about in the ten general names , which are , El , Elohim , Elohe , Zebaoth , Elian , Escerchie , Adonay , Jah , Tetragrammaton , Saday . There is another pentacle , the figure whereof is like unto a Lambe slain , having seven eyes , and seven hornes , and under his feet a book sealed with seven seales , as it is in the 5. chap. of the Apocalypse . Whereabout let there be written this versicle : Behold the Lyon hath overcome of the Tribe of sudath , the root of David . I will open the Book , and unloose the seven seals thereof . And one other versicle : I saw Satan like lightning fall down from heaven . Behold , I have given you power to tread upon Serpents and Scorpions , and over all the power of your enimies , and nothing shall be able to hurt you . And let there be also written about it the ten general names , as aforesaid . But those Pentacles which are thus made of figures and names , let them keep this order : for when any figure is polited , conformable to any number , to produce any certain effect or vertue , there must be written thereupon , in all the several Angles , some Divine name , obtaining the force and efficacie of the thing desired : yet so nevertheless , that the name which is of this sort do consist of just so many letters , as the Figure may constitute a number ; or of so many letters of a name , as joyned together amongst themselves , may make the number of a Figure ; or by any number which may be divided without any superfluity or diminution . Now such a name being found , whether it be onely one name or more , or divers names , it is to be written in all the several Angles in the Figure : but in the middle of this Figure let the revolution of the name be whole and totally placed , or at least principally . Oftentimes also we constitute Pentacles , by making the revolution of some kinde of name , in a square Table , and by drawing about it a single or double Circle , and by writing therein some holy versicle competent and befitting this name , or from which that name is extracted . And this is the way of making the Pentacles , according to their several distinct forms and fashions , which we may as we please either multiply or commix together by course among themselves , to work the greater efficacie , and extention and enlargement of force and vertue . As , if a deprecation should be made for the overthrow and destruction of ones enemies , then we are to minde and call to remembrance how God destroyed the whole face of the earth in the deluge of waters ; and the destruction of Sodom and Gomorrha , by raining down fire and brimstone ; likewise , how God overthrew Pharaoh and his host in the Red-Sea , and to call to minde if any other malediction or curse be found in holy Writ . And thus in things of the like sort . So likewise in deprecating and praying against perils and dangers of waters , we ought to call to remembrance the saving of Noah in the deluge of waters , the passing of the children of Israel thorow the Red-Sea ; and also we are to minde how Christ walked upon the waters , and saved the ship in danger to be cast away with the tempest ; and how he commanded the windes and the waves , and they obeyed him ; and also , that he drew Peter out of the water , being in danger of drowning , and the like . And lastly , with these we invoke and call upon some certain and holy names of God ; to wit , such as are significative to accomplish our desire , and accommodated to the desired effect : as , if it be to overthrow enemies , we are to invoke and call upon the names of wrath , revenge , fear , justice , and fortitude of God : and if we would avoid and escape any evil or danger , we then call upon the names of Mercy , Defence , Salvation , Fortitude , Goodness , and such like-names of God. When also we pray unto God that he would grant unto us our desires , we are likewise to intermix therewith the name of some good spirit , whether one onely , or more , whose office it is to execute our desires : and somtimes also we require some evil spirit to restrain or compel , whose name likewise we intermingle ; and that rightly especially , if it be to execute any evil worke ; as , Revenge , Punishment , or destruction . Furthermore , if there be any Versicle in the Psalms , or in any other part of holy Scripture , that shall seem congruent and agreeable to our desire , the same is to he mingled with our prayers . Now after Prayer hath been made unto God , it is expedient afterwards to make an Oration to that executioner whom in our precedent prayer unto God we have desired should administer unto us , whether one or more , or whether he be an Angel , or Star , or Soul , or any of the noble Angels . But this kinde of Oration ought to be composed according to the Rules which we have delivered in the second book of Occult Philosophy , where we have treated of the manner of the composition of Inchantments . You may know further , that these kinde of bonds have a threefold difference : for the first bond is , when we conjure by Natural things : the second is compounded of Religious mysteries , by Sacraments , Miracles , and things of this sort ; and the third is constituted by Divine names , and holy Sigils . And by these kinde of bonds , we may binde not onely spirits , but also other creatures whatsoever , as animals , tempests , * burnings , floods of waters , and the force and power of Arms. Oftentimes also we use these bonds aforesaid , not onely by Conjuration , but somtimes also using the meanes of Deprecation and Benediction . Moreover , it conduceth much to this purpose , to joyn some sentence of holy Scripture , if any shall be found convenient hereunto : as , in the Conjuration of Serpents , by commemorating the curse of the Serpent in the earthly Paradise , and the setting up of the Serpent in the wilderness ; and further adding that Versicle , * Thou shalt walke upon the Asp and the Basilisk , &c. Superstition also is of much prevalency herein , by the translation of some Sacramental Rites , to binde that which we intend to hinder ; as , the rites of Excommunication , of Sepulchres , Funerals , Buryings , and the like . And now we come to treat of the Consecrations which men ought to make upon all instruments and things necessary to be used in this Art : and the vertue of this Consecration most chiefly consists in two things ; to wit , in the power of the person consecrating , and by the vertue of the prayer by which the Consecration is made . For in the person consecrating , there is required holiness of Life , and power of sanctifying : both which are acquired by Dignification and Initiation . And that the person himself should with a firm and undoubted faith believe the vertue , power , and efficacie hereof . And then in the prayer it self , by which this Consecration is made , there is required the like holiness ; which either solely consisteth in the prayer it self , as , if it be by divine inspiration ordained to this purpose , such as we have in many places of the holy Bible ; or that it be hereunto instituted through the power of the Holy Spirit , in the ordination of the Church . Otherwise there is in the Prayer a Sanctimony , which is not onely by it self , but by the commemoration of holy things ; as , the commemoration of holy Scriptures , Histories , Works , Miracles , Effects , Graces , Promises , Sacraments and Sacramental things , and the like . Which things , by a certain similitude , do seem properly or improperly to appertain to the thing consecrated . There is used also the invocation of some Divine names , with the consignation of holy Seals , and things of the like sort , which do conduct to sanctification and expiation ; such as are the Sprinkling with Holy-Water , Unctions with holy Oyl , and adoriferous Suffumigations appertaining to holy Worship . And therefore in every Consecration there is chiefly used the Benediction and Consecration of Water , Oyl , Fire , and Fumigations , used everywhere with holy Wax-lights or Lamps burning : for without Lights no Sacrament is rightly performed . This therefore is to be known , and firmly observed , that if any Consecration be to be made of things profane , in which there is any pollution or defilement , then an exorcising and expiation of those things ought to precede the consecration . Which things being so made pure , are more apt to receive the influences of the Divine vertues . We are also to observe , that in the end of every Consecration , after that the prayer is rightly performed , the person consecrating ought to bless the thing consecrated , by breathing out some words , with divine vertue and power of the present Consecration , with the commemoration of his vertue and authority , that it may be the more duly performed , and with an earnest & intentive minde . And therefore we will here lay down some examples hereof , whereby the way to the whole perfection hereof may the more easily be made to appear unto you . So then , in the consecration of water , we ought to commemorate how that God hath placed the firmament in the midst of the waters , and in what manner that God placed the fountain of waters in the earthly Paradise , from whence sprang four holy rivers , which watered the whole earth . Likewise we are to call to remembrance in what manner God made the water to be the instrument of executing his justice in the destruction of the Gyants in the general deluge over all the earth , and in the overthrow of the host of Pharaoh in the Red-sea ; also how God led his own people thorow the midst of the Sea on dry ground , and through the midst of the river of Jordan ; and likewise how marvelously he drew forth water out of the stony rock in the wilderness ; and how at the prayer of Samson , he caused a fountain of running water to flow out of the cheek-tooth of the jaw-bone of an ass : and likewise , how God hath made waters the instrument of his mercy , and of salvation , for the expiation of Original sin : also , how Christ was baptized in Jordan , and hath hereby sanctified and clensed the waters . Moreover , certain divine names are to be invocated , which are conformable hereunto ; as , that God is a living fountain , living water , the fountain of mercy ; and names of the like kinde . And likewise in the consecration of fire , we are to commemorate how that God hath created the fire to be an instrument to execute his justice , for punishment , vengeance , and for the expiation of sins : also , when God shall come to judge the world , he will command a conflagration of fire to go before him . And we are to call to remembrance in what manner God appeared to Moses in the burning bush ; and also , how he went before the children of Israel in a pillar of fire ; and that nothing can be duely offered , sacrificed , or sanctified , without fire ; and how that God instituted fire to be kept continually in the Tabernacle of the covenant ; and how miraculously he re-kindled the same , being extinct , and preserved it elswhere from going out , being hidden under the waters : and things of this sort . Likewise the Names of God are to be called upon which are consonant hereunto ; as , it is read in the Law and the Prophets , that God is a consuming fire : and if there be any of the Divine names which signifie fire , or such-like names ; as the glory of God , the light of God , the splendor and brightness of God. And likewise in the consecration of Oyl and Perfumes , we are to call to remembrance such holy things as are pertinent to this purpose , which we read in Exodus of the holy anointing oyl , and divine names significant hereunto , such as is the name Christ , which signifies anoynted : and what mysteries there are hereof ; as that in the Revelation of the two Olive-trees distilling holy Oyl into the lamps that burn before the face of God : and the like . And the blessing of the lights , wax , and lamps , is taken from the fire , and the altar which containeth the substance of the flame : and what other such similitudes as are in mysteries ; as that of the seven candlesticks and lamps burning before the face of God. These therefore are the Consecrations which first of all are necessary to be used in every kinde of devotion , and ought to precede it , and without which nothing in holy Rites can be duely performed . In the next place now we shall shew unto you the consecration of Places , Instruments , and such like-things . Therefore when you would consecrate any Place or Circle , you ought to take the prayer of Solomon used in the dedication of the Temple : and moreover , you must bless the place with the sprinkling of Holy-water , and with Fumigations , by commemorating in the benediction holy mysteries ; such as these are , The sanctification of the throne of God , of mount Sinai , of the Tabernacle of the Covenant , of the Holy of holies , of the temple of Jerusalem . Also , the sanctification of mount Golgotha , by the crucifying of Christ ; the sanctification of the Temple of Christ ; of mount Tabor , by the transfiguration and ascention of Christ : and the like . And by invocating divine names which are significant hereunto ; such as the Place of God , the Throne of God , the Chayr of God , the Tabernacle of God , the Altar of God , the Habitation of God , and such-like divine names of this sort , which are to be written about the Circle or place to be consecrated . And in the consecrations of instruments and of all other things whatsoever that are serviceable to this Art , you shall proceed after the same manner , by sprinkling the same with Holy-water , perfuming the same with holy Fumigations , anoynting it with holy Oyl , sealing it with some holy Sigil , and blessing it with prayer ; and by commemorating holy things out of the sacred Scriptures , Religion , and Divine names which shall be found agreeable to the thing that is to be consecrated : as for examples sake , in consecrating a sword , we are to call to remembrance that in the Gospel , He that hath two coats , &c. and that place in the second of the Macchabees , That a sword was divinely and miraculously sent to Judas Macehabeus . And if there be any thing of the like in the Prophets ; as that place , Take unto you two-edged Swords , &c. In like manner you shall consecrate experiments and books , and whatsoever of the like nature , as it is contained in writings , pictures , and the like , by sprinkling , perfuming , anointing , sealing , and blessing with holy commemorations , and calling to remembrance the sanctifications of mysteries ; As , the sanctifying of the Tables of the ten Commandments , which were delivered to Moses by God in Mount Sinai ; The sanctification of the Testaments of God , the Old and New ; The sanctification of the Law , and of the Prophets , and Scriptures , which are promulgated by the holy Ghost . Moreover , there is to be commemorated such divine names as are fit and convenient hereunto ; as these are : The Testament of God , The book of God , The book of life , The knowledge of God , The wisdom of God ; and the like . And with such kinde of Rites is the personal consecration performed . There is furthermore , besides these , another Rite of consecration , of wonderful power , and much efficacie ; And this is out of the kindes of superstitions : That is to say , when the Rite of consecration or collection of any Sacrament in the Church is transferred to that thing which we would consecrate . It is to be known also , that Vowes , Oblations , and Sacrifice , have the power of consecration , aswel real as personal ; and they are as it were certain covenants and conventions between those names with which they are made , and us who make them , strongly cleaving to our desire and wished effect : As , when we dedicate , offer , and sacrifice , with certain names or things ; as , Fumigations , Unctions , Rings , Images , Looking-glasses ; and things less material , as Deities , Sigils , Pentacles , Inchantments , Orations , Pictures , and Scriptures : of which we have largely spoken in our third booke of Occult Philosophy . There is extant amongst those Magicians ( who do most use the ministery of evil spirits ) a certain Rite of invocating spirits by a Book to be consecrated before to that purpose ; which is properly called , † A Book of Spirits ; whereof we shall now speak a few words . For this Book is to be consecrated , a book of evil spirits , ceremoniously to be composed in their name and order : whereunto they binde with a certain holy Oath , the ready and present obedience of the spirit therein written . Now this book is to be made of most pure and clean paper , that hath never been used before ; which many do call * Virgin-Paper . And this book must be inscribed after this manner : that is to say , Let there be placed on the left side the image of the spirit , and on the right side his character , with the Oath above it , containing the name of the spirit , and his dignity and place , with his office and power . Yet very many do compose this book otherwise , omitting the characters or image : but it is more efficacious not to neglect any thing which conduceth to it . Moreover , there is to be observed the circumstances of places , times , hours , according to the Stars which these spirits are under , and are seen to agree unto ; their site , rite , and order being applied . Which book being so written , and well bound , is to be adorned , garnished , and kept secure , with Registers and Seals , lest it should happen after the consecration to open in some place not intented , and indanger the operator . Furthermore , this book ought to be kept as reverently as may be : for irreverence of minde causeth it to lose its vertue , with pollution & profanation . Now this sacred book being thus composed according to the manner already delivered , we are then to proceed to the consecration thereof after a twofold way : one whereof is , That all and singular the spirits who are written in the book , be called to the Circle , according to the Rites and Order which we have before taught ; and the book that is to be consecrated , let it be placed without the Circle in a triangle . And in the first place , let there be read in the presence of the spirits all the Oathes which are written in that book ; and then the book to be consecrated being placed without the Circle in a triangle there drawn , let all the spirits be compelled to impose their hands where their images and characters are drawn , and to confirm and consecrate the same with a special and common Oath . Which being done , let the book be taken and shut , and preserved as we have before spoken , and let the spirits be licensed to depart , according to due and right order . There is another manner of consecrating a book of spirits , which is more easie , and of much efficacy to produce every effect , except that in opening this book the spirits do not alwayes come visible . And this way is thus , Let there be made a book of spirits as we have before set forth ; but in the end thereof let there be written Invocations & Bonds , & strong conjurations wherewith every spirit may be bound . Then this book must be bound between two Tables or Lamens , and in the inside thereof let there be drawn the holy Pentacles of the Divine Majestie , which we have before set forth and described out of the Apocalypse : then let the first of them be placed in the beginning of the book , and the second at the end of the same . This book being perfected after this manner , let it be brought in a clear and fair time , to a Circle prepared in a cross way , according to the Art which we have before delivered ▪ and there in the first place the book being opened , let it be consecrated to the rites and wayes which we have before declared concerning Consecration . Which being done , let all the spirits be called which are written in the book , in their own order and place , by conjuring them thrice by the bonds described in the book , that they come unto that place within the space of three days , to assure their obedience , and confirm the same , to the book so to be consecrated . Then let the book be wrapped up in clean linen , and buried in the middle of the Circle , and there fast stopped up : and then the Circle being destroyed , after the spirits are licensed , depart before the rising of the sun : and on the third day , about the middle of the night , return , and new make the Circle , and with bended knees make prayer and giving thanks unto God , and let a precious perfume be made , and open the hole , and take out the book ; and so let it be kept , not opening the same . Then you shall license the spirits in their order , and destroying the Circle , depart before the sun rise . And this is the last rite and maner of consecrating profitable to whatsoever writings and experiments , which do direct the spirits , placing the same between two holy Lamens or Pentacles , as before is shewn . But the Operator , when he would work by the Book thus consecrated , let him do it in a fair and clear season , when the spirits are least troubled ; and let him place himself towards the region of the spirits . Then let him open the book under a due Register ; let him invoke the spirits by their Oath there described and confirmed , and by the name of their character and image , to that purpose which you desire : and if there be need , conjure them by the bonds placed in the end of the book . And having attained your desired effect , then you shall license the spirits to depart . And now we shall come to speak concerning the invocation of spirits , as well of the good spirits as of the bad . The good spirits may be invocated of us divers wayes , and in sundry manners do offer themselves unto us . For they do openly speak to those that watch , and do offer themselves to our sight , or do inform us in dreams by oracle of those things which are desired . Whosoever therefore would call any good spirit , to speak or appear in sight , it behoveth them especially to observe two things : one whereof is about the disposition of the invocant ; the other about those things which are outwardly to be adhibited to the invocation , for the conformity of the spirits to be called . It behoveth therefore that the invocant himself be religiously disposed for many dayes to such a mystery . In the first place therefore , he ought to be confessed and contrite , both inwardly and outwardly , and rightly expiated by daily washing himself with holy water . Moreover , the invocant ought to conserve himself all these dayes , chaste , abstinent , and to separate himself as much as may be done , from all perturbation of minde , and from all manner of forraign and secular business . Also , he shall observe fastings all these days , as much as shall seem convenient to him to be done . Also , let him daily between sun-rising and sun-setting , being clothed with a holy linen garment , seven times call upon God , and make a deprecation to the Angels to be called according to the rule which we have before taught . Now the number of dayes of fasting and preparation is commonly the time of a whole Lunation . There is also another number observed amongst the Cabalists , which is forty days . Now concerning those things which do appertain to this Rite of Invocation , the first is , That a place be chosen , clean , pure , close , quiet , free from all manner of noise , and not subject to any strangers sight . This place must first be exorcised and consecrated : and let there be a table or altar placed therein , covered with clean white linen , and set towards the east : and on each side thereof , let there be set two consecrated wax-lights burning , the flame whereof ought not to go out all these days . In the middle of the altar , let there be placed Lamens , or the holy paper which we have before described , covered with fine linen ; which is not to be opened until the end of these days of the Consecration . You shall also have in readiness a precious perfume , and pure anointing oyl ; and let them be both kept consecrated . There must also a Censer be set on the head of the altar , wherein you shall kindle the holy fire , and make a perfume every day that you shall pray . You shall also have a long garment of white linen , close before and behinde , which may cover the whole body and the feet , and girt about you with a girdle . You shall also have a veil of pure clean linen , and in the fore-part thereof let there be fixed golden or gilded Lamens , with the inscription of the name Tetragrammaton ; all which things are to be sanctified and consecrated in order . But you must not enter into the holy place , unless it be first washed , and arrayed with a holy garment ; and then you shall enter into it with your feet naked . And when you enter therein , you shall sprinkle it with holy water : then you shall make a perfume upon the altar , and afterwards with bended knees pray before the altar as we have directed . But in the end of these dayes , on the last day , you shall fast more strictly : and fasting on the day following , at the rising of the sun , you may enter into the holy place , using the ceremonies before spoken of , first by sprinkling your self , then with making a perfume , you shall signe your self with holy oyl in the forehead , and anoynt your eyes ; using prayer in all these Consecrations . Then you shall open the holy Lamen , and pray before the altar upon your knees , as above said : and then an invocation being made to the Angels , they will appear unto you , which you desire ; which you shall entertain with a benign and chaste communication , and license them to depart . Now the Lamen which is to be used to invoke any good spirit , you shall make after this maner ; either in metal conformable , or in new wax , mixt with spices and colours conformable : or it may be made with clean paper , with convenient colours : and the outward form or figure thereof may be square , circular , or triangular , or of the like sort , according to the rule of the numbers : in which there must be written the divine names , as well the general names as the special . And in the centre of the Lamen , let there be drawn a character of six corners ; in the middle whereof , let there be written the name and character of the Star , or of the Spirit his governour , to whom the good spirit that is to be called is subject . And about this character , let there be placed so many characters of five corners , as the spirits we would call together at once . And if we shall call onely one spirit , nevertheless there shall be made four Pentagones , wherein the name of the spirit or spirits , with their characters , is to be written . Now this table ought to be composed when the Moon is increasing , on those dayes and hours which then agree to the spirit . And if we take a fortunate star herewith , it will be the better . Which Table being made in this manner , it is to be consecrated according to the rules above delivered . And this is the way of making the general Table , serving for the invocation of all good spirits whatsoever . Nevertheless we may make special Tables congruent to every spirit , by the rule which we have above spoken of concerning holy Pentacles . And now we will declare unto you another Rite more easie to performe this thing : that is to say , let the man that is to receive an Oracle from the good spirits , be chaste , pure , and confess'd . Then a place being prepared pure and clean , and covered every where with white linen , on the Lords day in the new of the Moon let him enter into that place , clothed with clean white garments ; and let him exorcize the place , and bless it , and make a Circle therein with a sanctified cole ; and let there be written in the uttermost part of the Circle the names of the Angels , and in the inner part thereof let there be written the mighty names of God : and let him place within the Circle , at the four angles of the world , the Censers for the perfumes . Then let him enter the place fasting , and washed , and let him begin to pray towards the east this whole Psalm : Beati immaculati in via , &c. Blessed are the undefiled in the way , &c. by perfuming ; and in the end deprecating the Angels , by the said divine names , that they will daign to discover and reveal that which he desireth : and that let him do six days , continuing washed and fasting . And on the seventh day , which is the Sabbath , let him , being washed and fasting , enter the Circle , and perfume it , and anoynt himself with holy anoynting oyl , by annoynting his forehead , and upon both his eyes , and in the palms of his hands , and upon his feet . Then upon his knees let him say the Psalm aforesaid , with Divine and Angelical names . Which being said , let him arise , let him begin to walk about in a Circle within the said Circle from the east to the west , until he is wearied with a dizziness of his brain : let him fall down in the Circle , and there he may rest ; and forthwith he shall be wrapt up in an ecstasie , and a spirit will appear unto him , which will informe him of all things . We must observe also , that in the Circle there ought to be four holy candles burning at the four parts of the world , which ought not to want light for the space of a whole week . And the manner of fasting must be such , that he abstain from all things having a life of Sence , and from those which do proceed from them : and let him onely drink pure running water : neither let him take any food till the going down of the sun . And let the perfume and the holy anoynting oyl be made , as is set forth in Exodus and the other holy books of the Bible . It is also to be observed , that always as often as he enters into the Circle , he hath upon his forehead a golden lamen , upon which there must be written the name Tetragrammaton , as we have before spoken . But natural things , and their commixtures , do also belong unto us , and are conducing to receive Oracles from any spirit by a dream : which are either Perfumes , Unctions , and Meats or Drinks : which you may understand in our first book of Occult Philosophy . But he that is willing always and readily to receive the Oracles of a Dream , let him make unto himself a Ring of the Sun or of Saturn for this purpose . There is also an Image to be made , of excellent efficacie and power to work this effect ; which being put under his head when he goeth to sleep , doth effectually give true dreams of what thing soever the minde hath before determined or consulted on . The Tables of Numbers do likewise confer to receive an Oracle , being duly formed under their own Constellations . And these things thou mayest know in the third book of Occult Philosophy , Holy Tables and Papers do also serve to this effect , being specially composed and consecrated ; such as is the Almad 〈…〉 of Solomon , and the Table of the Revolution of the name Tetragrammaton . And those things which are of this kinde , and written unto these things , out of divers figures , numbers , holy pictures , with the inscriptions of the holy names of God and of Angels ; the composition whereof is taken out of divers places of the holy Scriptures , Psalms , and Versicles , and other certain promises of the divine Revelation and Prophecies . To the same effect do conduce holy prayers & imprecations , as well unto God , as to the holy Angels and Heroes : the imprecations of which prayers are to be composed as we have before shewn , according to some religious similitude of Miracles , Graces , and the like , making mention of those things which we intend to do : as , out of the old Testament , of the dream of Jacob , Joseph , Pharaoh , Daniel , and Nebuchadnezzar : if out of the New Testament , of the dream of Joseph the husband of the virgin Mary ; of the dream of the three Wisemen ; of John the Evangelist sleeping upon the brest of our Lord : and whatsoever of the like kinde can be found in Religion , Miracles , and Revelations ; as , the revelation of the Cross to Helen , the revelations of Constantine and Charles the Great , the revelations of Bridget , Cyril , Methodius , Mechtild , Joachim , Merhir , and such-like . According to which let the deprecations be composed , if when he goeth to sleep it be with a firm intention : and the rest well disposing themselves , let them pray devoutly , and without doubt they will afford a powerful effect . Now he that knoweth how to compose those things which we have now spoken of , he shall receive the most true Oracles of dreams . And this he shall do ; observe those things which in the second book of Occult Philosophy are directed concerning this thing . He that is desirous therefore to receive an Oracle , let him abstain from supper and from drink , and be otherwise well disposed , his brain being free from turbulent vapours ; let him also have his bed-chamber fair and clean , exorcised and consecrated if he will ; then let him perfume the same with some convenient fumigation ; and let him anoint his temples with some unguent efficatious hereunto , and put a ring upon his finger , of the things above spoken of : let him take either some image , or holy table , or holy paper , and place the same under his head : then having made a devout prayer , let him go unto his bed , and meditating upon that thing which he desireth to know , let him so sleep ; for so shall he receive a most certain and undoubted oracle by a dream , when the Moon goeth through that signe which was in the ninth House of his nativity , and also when she goeth through the signe of the ninth House of the Revolution of his nativity ; and when she is in the ninth signe from the signe of perfection . And this is the way and meanes whereby we may obtain all Sciences and Arts whatsoever , suddenly and perfectly , with a true Illumination of our understanding ; although all inferiour familiar Spirits whatsoever do conduce to this effect ; and somtimes also evill Spirits sensibly informing us Intrinsecally or Extrinsecally . But if we would call any evil Spirit to the Circle , it first behoveth us to consider , and to know his nature , to which of the Planets it agreeth , and what Offices are distributed to him from the Planet ; and being known , let there be sought out a place fit and proper for his invocation , according to the nature of the Planet , and the quality of the Offices of the said Spirit , as near as the same may be done : as , if their power be over the Sea , Rivers or Flouds , then let the place be chosen in the Shore ; and so of the rest . Then let there be chosen a convenient time , both for the quality of the Air , serene , clear , quiet , and fitting for the Spirits to assume bodies ; as also of the quality and nature of the Planet , and of the Spirit , as to wit , on his day , or the time wherein he ruleth : he may be fortunate or infortunate , sometimes of the day , and sometimes of the night , as the Stars and Spirits do require . These things being considered , let there be a Circle framed in the place elected , aswel for the defence of the Invocant , as for the confirmation of the Spirit . And in the Circle it self there are to be written the divine general names , and those things which do yeild defence unto us ; and with them , those divine names which do rule this Planet , and the Offices of the Spirit himself ; there shall also be written therein , the names of the good Spirits which bear rule , and are able to binde and constrain that Spirit which we intend to call . And if we will any more fortifie and strengthen out Circle , we may adde Characters and Pentacles agreeing to the work ; then also if we will , we may either within or without the Circle , frame an angular figure , with the inscription of such convenient numbers , as are congruent amongst themselves to our work ; which are also to be known , according to manner of numbers and figures : of which in the second book of Occult Philosophy it is sufficiently spoken . Furthermore , he is to be provided of lights , perfumes , unguents and medicines , compounded according to the nature of the Planet and Spirit ; which do partly agree with the Spirit , by reason of their natural and coelestial vertue ; and partly are exhibited to the Spirit for religious and superstitious worship . Then he must be furnished with holy and consecrated things , necessary aswel for the defence of the Invocant , and his fellows , as also serving for bonds to binde and constrain the Spirits ; such as are either holy Papers , Lamens , Pictures , Pentacles , Swords , Scepters , Garments of convenient matter and colour , and things of the like sort . Then when all these things are provided , and the Master and his fellows being in the Circle , in the first place let him consecrate the Circle , and all those things which he useth ; which being performed with a convenient gesture and countenance , let him begin to pray with a loud voice , after this manner . First let him make an Oration unto God , and then let him intreat the good Spirits : and if he will read any Prayers , Psalms , or Gospels for his defence , they ought to take the first place . After these Prayers and Orations are said , then let him begin to invocate the Spirit which he desireth , with a gentle and loving Inchantment , to all the coasts of the World , with the commemoration of his own Authority and power . And then let him rest a little , looking about him , to see if any Spirit do appear ; which if he delay , then let him repeat his invocation , is above said , until he hath done it three times ; and if the Spirit be pertinacious , obstinate , and will not appear , then let him begin to conjure with divine power ; so also that the conjurations and all his commemorations do agree with the Nature and Offices of the Spirit himself ; and reiterate the same three times , from stronger to stronger , using Objurgations , Contumelies , Cursings , and Punishments , and suspension from his Office and Power , and the like . And after all the courses are finished , then cease a little ; and if any Spirit shall appear , let the Invocant turne himself towards the Spirit , and courteously receive him , and earnestly intreating him , let him first require his name , and if he be called by any other name : and then proceeding further , let him ask him whatsoever he will : and if in any thing the Spirit shall shew himself obstinate or lying , let him be bound by convenient conjurations : and if you doubt of any lye , make without the Circle with the consecrated Sword , the figure of a triangle or * Pentagone , and compel the Spirit to enter into it : and if thou receivest any promise which thou wouldst have to be confirmed with an Oath , let him stretch the sword out of the Circle , and swear the Spirit , by laying his hand upon the sword . Then having obtained of the Spirit that which you desire , or are otherwise contented , license him to depart with courteous words , giving command unto him , that he do no hurt : and if he will not depart , compel him by powerful conjurations ; and if need require , expel him by Exorcisms , and by making contrary fumigations . And when he is departed , go not out of the Circle , but make a stay , making prayer , and giving of thanks unto God and the good Angels , and also praying for your defence and conservation : and then all those things being orderly performed , you may depart . But if your hope be frustrated , and no Spirit will appear , yet for this do not despair ; but leaving the Circle , return again at other times , doing as before . And if you shall judge that you have erred in any thing , then you shall amend by adding or diminishing ; for the constancy of Reiteration doth often increase your authority and power , and striketh terrour into the Spirits , and humbleth them to obey . And therefore some use to make a Gate in the Circle , whereby they may go in and out , which they open and shut as they please , and fortifie it with holy Names and Pentacles . This also we are to take notice of , That when no Spirits will appear , but the Master being wearied hath determined to cease and give over ; let him not therefore depart without licensing the Spirits : for they that do neglect this , are very greatly in danger , except they are fortified with some sublime defence . Oftentimes also the Spirits do come , although they appear not visible , ( for to cause terrour to him that calls them ) either in the thing which he useth , or in the operation it self . But this kinde of licensing is not given simply , but by a kinde of dispensation with suspension , until in the following terms they shall render themselves obedient . Also without a Circle these Spirits may be called to appear , according to the way which is above delivered about the consecration of a Book . But when we do intend to execute any effect by evil Spirits , where an Apparition is not needful ; then that is to be done , by making and forming that which is to be unto us as an instrument , or subject of the experiment it self ; as whether it be an Image , or a Ring , or a Writing , or any Character , Candle , or Sacrifice , or any thing of the like sort ; then the name of the Spirit is to be written therein , with his Character , according to the exigency of the experiment , either by writing it with some blood , or otherwise using a perfume agreeable to the Spirit . Oftentimes also making Prayers and Orations to God and the good Angels before we invocate the evil Spirit , conjuring him by the divine power . There is another kinde of Spirits which we have spoken of in our third book of Occult Philosophy , not so hurtful , and neerest men ; so also , that they are affected with humane passions , and do joy in the conversation of men , and freely do inhabit with them : and others do dwell in the Woods and Desarts ; and others delight in the company of divers domestique Animals and wilde Beasts ; and othersom do inhabit about Fountains and Meadows . Whosoever therefore would call up these kinde of Spirits , in the place where they abide , it ought to be done with odoriferous perfumes , and with sweet sounds and instruments of Musick , specially composed for the business , with using of Songs , Inchantments and pleasant Verses , with praises and promises . But those which are obstinate to yeild to these things , are to be compelled with Threatnings , Comminations , Cursings , Delusions , Contumelies , and especially by threatning them to expel them from those places where they are conversant . Further , if need be , thou maist betake thee to use Exorcisms ; but the chiefest thing that ought to be observed , is , constancy of minde , and boldness , free and alienated from fear . Lastly , when you would invocate these kinde of Spirits , you ought to prepare a Table in the place of invocation , covered with clean linen ; whereupon you shall set new bread , and running water or milk in new earthen vessels , and new knives . And you shall make a fire , whereupon a purfume shall be made . But let the Invocant go unto the head of the Table , and round about it let there be seats placed for the Spirits , as you please ; and the Spirits being called , you shall invite them to drink and eat . But if perchance you shall fear any evil Spirit , then draw a Circle about it , and let that part of the Table at which the Invocant sits , be within the Circle , and the rest of the Table without the Circle . In our third book of Occult Philosophy , we have taught how and by what meanes the Soul is joyned to the Body ; and , what hapneth to the soul after death . Thou maist know further , That those Souls do still love their relinquished Bodies after death , as it were a certain affinity alluring them ; such as are the Souls of noxious men , which have violently relinquished their Bodies , and Souls wanting a due burial , which do still wander in a liquid and turbulent Spirits about their dead carcasses ; for these Souls by the known meanes by which heretofore they were conjoyned to their Bodies , by the like vapors , liquors , and savours , are easily drawn unto them . From hence it is , that the Souls of the dead are not to be called up without blood , or by the application of some part of their relict Body . In the raising up of these shadows , we are to perfume with new Blood , with the Bones of the dead , and with Flesh , Egges , Milk , Honey and Oil , and such-like things , which do attribute to the Souls a meanes apt to receive their Bodies . It is also to be understood , That those who are desirous to raise up any Souls of the dead , they ought to do it in those places , wherein these kinde of Souls are most known to be conversant ; or for some alliance alluring those souls into their forsaken body ; or for some kinde of affection in times past , impressed in them in their life , drawing the said Souls to certain places , things , or persons ; or for the forcible nature of some place fitted and prepared for to purge or punish these souls . Which places for the most part are to be known by the experience of visions , nightly incursions , and apparitions , and such-like prodigies seen . Therefore the places most fitting for these things , are Church-yards . And better then them , are those places wherein there is the execution of criminal judgements . And better then these , are those places , in which of late yeers there have been some publick slaughters of men . Furthermore , that place is better then these , where some dead carkass , that came by violent death , is not yet expiated , nor ritely buried , and was lately buried ; for the expiation of those places , is also a holy Rite duly to be adhibited to the burial of the bodies , and oftentimes prohibiteth the souls to come unto their bodies , and expelleth them far off unto the places of judgement . And from hence it is , That the Souls of the dead are not easily to be raised up , except it be the Souls of them whom we know to be evil , or to have perished by a violent death , and whose bodies do want a right and due burial . Now although we have spoken concerning such places of this kinde , it will not be safe or commodious to go unto them : but it behoveth us to take to what place soever is to be chosen , some principal part of the body that is relict , and therewith to make a perfume in due manner , and to performe other competent Rites . It is also to be known , that because the Souls are certain spiritual lights , therefore artificial lights , especially if they be framed out of certain competent things , compounded according to a true rule , with congruent inscriptions of Names and Seals , do very much avail to the raising up of departed Souls . Moreover , these things which are now spoken of , are not alwayes sufficient to raise up Souls , because of an extranatural portion of understanding and reason , which is above , and known onely to the Heaven and Destinies , and their power . We ought therefore to allure the said Souls , by supernatural and coelestial powers duely administred , even by those things which do move the very harmony of the Soul , aswel imaginative , as rational and intellectual ; as are Voices , Songs , Sounds , Inchantments : and Religious things ; as Prayers , Conjurations , Exorcismes , and other holy Rites , which may very commodiously be administred hereunto . The end of the fourth book of Agrippa . Heptameron : OR , MAGICAL ELEMENTS OF PETER de ABANO PHILOSOPHER . IN the former book , which is the fourth book of Agrippa , it is sufficiently spoken concerning Magical Ceremonies , and Initiations . But because he seemeth to have written to the learned , and well-experienced in this Art ; because he doth not specially treat of the Ceremonies , but rather speaketh of them in general , it was therefore thought good to adde hereunto the Magical Elements of Peter de Abano : that those who are hitherto ignorant , and have not tasted of Magical Superstitions , may have them in readiness , how they may exercise themselves therein . For we see in this book , as it were a certain introduction of Magical vanity ; and as it were in present exercise , they may behold the distinct functions of spirits , how they may be drawn to discourse and communication ; what is to be done every day , and every hour ; and how they shall be read , as if they were described sillable by sillable . In brief , in this book are kept the principles of Magical conveyances . But decause the greatest power is attributed to the Circles ; ( For they are certain fortresses to defend the operators safe from the evil Spirits ; ) In the first place we will treat concerning the composition of a Circle . Of the Circle , and the composition thereof . THe form of Circles is not alwayes one and the same ; but useth to be changed , according to the order of the Spirits that are to be called , their places , times , daies and hours . For in making a Circle , it ought to be considered in what time of the year , what day , and what hour , that you make the Circle ; what Spirits you would call , to what Star and Region they do belong , and what functions they have . Therefore let there be made three Circles of the latitude of nine foot , and let them be distant one from another a hands breadth ; and in the middle Circle , first , write the name of the hour wherein you do the work . In the second place , Write the name of the Angel of the hour . In the third place , The sigil of the Angel of the hour . Fourthly , The name of the Angel that ruleth that day wherein you do the work , and the names of his Ministers . In the fifth place , The name of the present time . Sixthly , The name of the Spirits ruling in that part of time , and their Presidents . Seventhly , The name of the head of the Signe ruling in that part of time wherein you work . Eighthly , The name of the earth , according to that part of time wherein you work . Ninthly , and for the compleating of the middle Circle , Write the name of the Sun and of the Moon , according to the said rule of time ; for as the time is changed , so the names are to be altered . And in the outermost Circle , let there be drawn in the four Angles , the names of the presidential Angels of the Air , that day wherein you would do this work ; to wit , the name of the King and his three Ministers . Without the Circle , in four Angles , let Pentagones be made . In the inner Circle let there be written four divine names with crosses interposed in the middle of the Circle ; to wit , towards the East let there be written Alpha , and towards the West let there be written Omega ; and let a cross divide the middle of the Circle . When the Circle is thus finished , according to the rule now before written , you shall proceed . Of the names of the hours , and the Angels ruling them . IT is also to be known , that the Angels do rule the hours in a successive order , according to the course of the Heavens , and Planets unto which they are subject ; so that that Spirit which governeth the day , ruleth also the first hour of the day ; the second from this governeth the second hour ; the third , the third hour , and so consequently : and when seven Planets and hours have made their revolution , it returneth again to the first which ruleth the day . Therefore we shall first speak of the names of the hours . Hours of the day . Hours of the night . 1. Yain. 1. Beron. 2. Janor . 2. Barol . 3. Nasnia . 3. Thami . 4. Salla . 4. Athar . 5. Sadedali . 5. Methon . 6. Thamur . 6. Rana . 7. Ourer . 7. Netos . 8. Thamie . 8. Tufrac . 9. Neron . 9. Sassur . 10. Jayon . 10. Aglo . 11. Abai . 11. Calerva . 12. Natalon . 12. Salam . Of the names of the Angels and their Sigils , it shall be spoken in their proper places . Now let us take a view of the names of the times . A year therefore is fourfold , and is divided into the Spring , Summer , Harvest and Winter ; the names whereof are these , The Spring . Talvi . The Summer . Casmaran . Autumne . Adarael . Winter . Farlas . The Angels of the Spring . Caracasa . Core. Amatiel . Commissoros . The head of the Signe of the Spring Spugliguel . The name of the Earth in the Spring . Amadai . The names of the Sun and Moon in the Spring . The Sun. Abraym . The Moon . Agusita . The Angels of the Summer . Gargatel . Tariel . Gaviel . The head of the Signe of the Summer . Tubiel . The name of the earth in Summer . Festativi . The names of the Sun and Moon in Summer . The Sun. Athemay . The Moon . Armatus . The Angels of Autumne . Tarquam . Guabarel . The head of the signe of Autumne . Torquaret . The name of the earth in Autumne . Rabianara . The names of the Sun and Moon in Autumne . The Sun. Abragini . The Moon . Matasignais . The Angels of the Winter . Amabael . Ctarari . The head of the signe of Winter . Altarib . The name of the Earth in Winter . Geremiah . The names of the Sun and Moon in Winter . The Sun. Commutaff . The Moon . Affaterim . The Consecrations and Benedictions : and first of the Benediction of the Circle . WHen the Circle is ritely perfected , sprinkle the same with holy or purging water , and say , Thou shalt purge me with hysop , O Lord , and I shall be clean : thou shalt wash me , and I shall he whiter then snow . The Benediction of Perfumes . THe God of Abraham , God of Isaac , God of Jacob , bless here the creatures of these kindes , that they may fill up the power and vertue of their odours ; so that neither the enemy , nor any false imagination , may be able to enter into them : through our Lord Jesus Christ , &c. Then let them be sprinkled with holy water . The Exorcisme of fire upon which the perfumes are to be put . THe fire which is to be used for fumigations , is to be in a new vessel of earth or iron ; and let it be exorcised after this manner . I exorcise thee , O thou creature of fire , by him by whom all things are made , that forthwith thou cast away every phantasme from thee , that it shall not be able to do any hurt in any thing . Then say , Bless , O Lord , this creature of fire , and sanctifie it , that it may be blessed to set forth the praise of thy holy name , that no hurt may come to the Exorcisers or Spectators : through our Lord Jesus Christ , &c. Of the Garment and Pentacle . LEt it be a Priests Garment , if it can be : but if it cannot be had , let it be of linen , and clean . Then take this Pentacle made in the day and hour of Mercury , the Moon increasing , written in parchment made of a kids skin . But first let there be said over it the Mass of the holy Ghost , and let it be sprinkled with water of baptism . pentacle An Oration to be said , when the Vesture is put on . ANcor , Amacor , Amides , Theodonias , Anitor , by the merits of the Angels , O Lord , I will put on the Garment of Salvation , that this which I desire I may bring to effect : through thee the most holy Adonay , whose kingdome endureth for ever and ever . Amen . Of the manner of working . LEt the Moon be increasing and equal , if it may then be done , and let her not be combust . The Operator ought to be clean and purified by the space of nine days before the beginning of the work , and to be confessed , and receive the holy Communion . Let him have ready the perfume appropriated to the day wherein he would perform the work . He ought also to have holy water from a Priest , and a new earthen vessel with fire , a Vesture and Pentacle ; and let all these things be rightly and duly consecrated and prepared . Let one of the servants carry the earthen vessel full of fire , and the perfumes , and let another bear the book , another the Garment and Pentacle , and let the master carry the Sword ; over which there must be said one Mass of the Holy Ghost ; and on the middle of the Sword , let there be written this name Alga † , and on the other side thereof , the name † On † . And as he goeth to the consecrated place , let him continually read Letanies , the servants answering . And when he cometh to the place where he will erect the Circle , let him draw the lines of the Circle , as we have before taught : and after he hath made it , let him sprinkle the Circle with holy water , saying , Asperges me Domine , &c. The Master therefore ought to be purified with fasting , chastity , and abstinency from all luxury the space of three whole days before the day of the operation . And on the day that he would do the work , being clothed with pure garments , and furnished with Pentacles , Perfumes , and other things necessary hereunto , let him enter the Circle , and call the Angels from the four parts of the world , which do govern the seven Planets the seven dayes of the week , Colours and Metals ; whose name you shall see in their places . And with bended knees invocating the said Angels particularly , let him say , O Angeli supradicti , estote adjutores meae petitioni , & in adjutorium mihi , in meis rebus & petitionibus . Then let him call the Angels from the four parts of the world , that rule the Air the same day wherein he doth the work or experiment . And having implored specially all the Names and Spirits written in the Circle , let him say , O vos omnes , adjuro atque contestor per sedem Adonay , per Hagios , ô Theos , Ischyros , Athanatos , Paracletos , Alpha & Omega , & per haec tria nomina secreta , Agla , On , Tetragrammaton , quod bodie debeatis adimplere quod cupio . These things being performed , let him read the Conjuration assigned for the day wherein he maketh the experiment , as we have before spoken ; but if they shall be pertinacious and refractory , and will not yield themselves obedient , neither to the Conjuration assigned to the day , nor to the prayers before made , then use the Conjurations and Exorcisms following . An Exorcism of the Spirits of the Air. NOs facti ad imaginem Dei , dotati potentia Dei , & ejus facti voluntate , per potentissimum & corroboratum nomen Dei El , forte & admirabile , vos exorcizamus ( here he shall name the Spirits he would have appear , of what order soever they be ) & imperamus per eum qui dixit , & factum est , & per omnia nomina Dei , & per nomen Adonay , El , Elohim , Elohe , Zebaoth , Elion , Escerchie , Jah , Tetragrammaton , Sadai , Dominus Deus , excelsus , exorcizamus vos , atque potenter imperamus , ut appareatis statim nobis hic juxta Circulum in pulehra forma , videlicet humana , & sine deformitate & tortuositate aliqua . Venite vos omnes tales , quia vobis imperamus , per nomen Y & V quod Adam audivit , & locutus est : & per nomen Dei Agla , quod Loth audivit , & factus salvus cum sua familia : & per nomen Joth , quod ●acob audivit ab Angelo secum luctantes , & liberatus est de manu fratris sui Esau : and by the name Anephexeton , quod Aaron audivit , & loquens , & sapiens factus est : & per nomen Zebaoth , quod Moses nominavit , & omnia flumina & plaudes de terra Aegypti versae fuerunt in sanguinem : & per nomen Ecerchie Oriston , quod Moses nominavit , & omnes fluvii ebullierunt ranas , & ascenderunt in domos Aegyptiorum , omnia destruentes : & per nomen Elion , quod Moses nominavit , & fuit grando talis , qualis non fuit ab initio mundi : & per nomen Adonay , quod Moses nominavit , & fuerunt locustae , & apparuerunt super terram Aegyptiorum , & comederunt quae residua erant grandini : & per nomen Schemes amathia , quod Josua vocavit , & remeratus est Sol cursum : & per nomen Alpha & Omega , quod Daniel nominavit , & destruxit Beel , & Draconem interfecit : & in nomine Emmanuel , quod tres pueri , Sidrach , Misach & Abdenago , in camino ignis ardentis , cantaverunt , & liberati fuerunt : & per nomen Hagios , & sedem Adonay , & per ô Theos , Iscyros , Athanatos , Paracletus ; & per haec tria secreta nomina , Agla , On , Tetragrammaton , adjuro , contestor , & per haec nomina , & per alia nomina Domini nostri Dei Omnipotentis , vivi & veri , vos qui vestra culpa de Coelis ejecti fuistis usque ad infernum locum , exorcizamus , & viriliter imperamus , per eum qui dixit , & factum est , cui omnes obediunt creaturae , & per illud tremendum Dei judicium : & per mare omnibus incertum , vitreum , quod est ante conspectum divinae majestatis gradiens , & potentiale : & per quatuor divina animalia T. ante sedem divinae majestatis gradientia , & oculos ante & retro habentia : & per ignem ante ejus thronum circumstantem : & per sanctos Angelas Coelorum , T. & per eam quae Ecclesia Dei nominatur : & per summam sapientiam Omnip tentis Dei viriliter exorcizamus , ut nobis hic ante Circulum appareatis , ut faciendam nostram voluntatem , in omnibus prout placuerit nobis : per sedem Baldachiae , & per hoc nomen Primeumaton , quod Moses nominavit , & in cavernis abyssi fuerunt profundati vel absorpti , Datan , Corab & Abiron : & in virtute istius nominis Primeumaton , tota Coeli militia compellente , maledicimus vos , privamus vos omni officio , loco & gaudio vestro , usque in profundum abyssi , & usque ad ultimum diem judicii vos ponimus & relegamus in ignem aeternum , & in stagnum ignis & sulphuris , nisi statim appareatis hic coram nobis , ante Circulum , ad faciendum voluntatem nostram . In omnibus venite per haec nomina , Adonay Zebaoth , Adonay Amioram . Venite , venite , imperat vobis Adonay , Saday , Rex regum potentissimus & tremendissimus , cujus vires nulla subterfugere potest creatura vobis pertinacissimis futuris nisi obedieritis , & appareatis ante hunc Circulum , affabiles subito , tandem ruina flebilis miserabilisque , & ignis perpetuum inextinguibilis vos manet . Venite ergo in nomine Adonay Zebaoth , Adonay Amioram : venite , venite , quid tardatis ? festinate imperat vobis Adonay , Saday , Rex regum , El , Aty , Titeip , Azia , Hyn , Jen , Minosel , Achadan , Vay , Vaa , Ey , Haa , Eye , Exe , a , El , El , El , a , Hy , Hau , Hau , Hau , Va , Va , Va , Va. An Exorcism of the Spirits of the Air. WE being made after the Image of God , endued with power from God , and made after his Will , do exorcize you by the most mighty and powerful Name of God , El , strong and wonderful ( here he shall name the Spirits he would have appear , of what Order soever they be ) and we command you by him , who said the word and it was done , and by all the names of God , and by the name Adonay , El , Elchim , Elohe Zebaoth , Elion , Esc●rchie , Jah , Tetragrammaton , Saday , Lord God most high : We exorcize you , and powerfully command you , that you forthwith appear unto us , here before this Circle , in a fair humane shape , without any deformity or tortuosity ; come ye all such , because we command you by the name Y and V , which Adam heard and spoke , and by the Name of God Agla , which Lot heard and was saved with his Family ; and by the name Joth , which Jacob heard from the Angel wrestling with him , and was delivered from the hand of his Brother Esau ; and by the name Anephexeton , which Aaron heard and spoke , and was made wise ; and by the name Zebaoth , which Moses named , and all the Rivers and waters in the land of Egypt were turned into blood ; and by the name Ecerchie Oriston , which Moses named , and all the Rivers brought forth frogs , and they ascended into the houses of the Egyptians , destroying all things ; and by the name Elion , which Moses named , and there was great hail , such as hath not been since the beginning of the world ; and by the name Adonay , which Moses named , and there came up Locusts , which appeared upon the whole Land of Egypt , and devoured all which the Hail had left ; and by the name Schemes amathia , which Josua called upon , and the Sun stayed his course ; and by the name Alpha and Omega , which Daniel named , and destroyed Bel and slew the Dragon ; and in the name Emmanuel , which the three children , Sidrach , Misach , and Abednego sung in the midst of the fiery furnace , and were delivered ; and by the name Hagios , and by the seal of Adonay , and by ô 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Iscyros , Athanatos , Paracletus ; and by these three secret names , Agla , On , Tetragrammaton , I do adjure and contest you ; and by these names , and by all the other names of the living and true God , and by our Lord Almighty , I exorcize and command you , by him that spake the word and it was done , to whom all creatures are obedient ; and by the dreadful Judgement of God ; by the uncertain Sea of glass , which is before the face of the divine Majesty mighty and powerful ; by the four Beasts before the Throne , having eyes before and behind , and by the fire round about his Throne , and by the holy Angels of Heaven ; by the mighty Wisdom of God , we do powerfully exorcize you , that you appear here before this Circle to fulfil our will in all things which shall seem good unto us ; by the seal of Baldachia , and by this name Primeumaton , which Moses named , and the earth opened and swallowed up Corah , Dathan , and Abiram ; and in the power of that name Primeumaton , commanding the whole Host of Heaven , we curse you and deprive you from all your office , joy and place , and do bind you in the depth of the bottomless Pit , there to remain until the day of the last Judgement ; and we bind you into eternal fire , and into the lake of fire and brimstone , unless you forthwith appear here before this Circle to do our will : Therefore come ye by these names , Adonay Zebaoth , Adonay Amioram ; come ye , come ye , Adonay commandeth you ; Saday , the most mighty and dreadful King of Kings , whose power no creature is able to resist , be unto you most dreadful , unless ye obey , and forthwith affably appear before this Circle , let miserable ruine and fire unquenchable remain with you : therefore come ye in the name of Adonay Zebaoth , Adonay Amioram ; come , come , why stay you ? hasten : Adonay , Saday , the King of Kings commands you ; El , Aty , Titeip , Azia , Hin , Jen , Minosel , Achadan , Vay , Vaah , Ey , Haa , Eye , Exe , a , El , El , El , a , Hy , Hau , Hau , Hau , Va , Va , Va , Va. A Prayer to God , to be said in the four parts of the world , in the Circle . AMorule , Taneha , Latisten , Rabur , Teneha , Latisten , Escha , Aladia , Alpha & Omega , Leyste , Oriston , Adonay : O my most merciful heavenly Father , have mercy upon me , although a sinner ; make appear the arm of thy power in me this day ( although thy unworthy child ) against these obstinate and pernicious Spirits , that I by thy will may be made a contemplator of thy divine works , and may be illustrated with all wisdom , and alwayes worship and glorifie thy name . I humbly implore and beseech thee , that these Spirits which I call by thy judgement , may be bound and constrained to come , and give true and perfect answers to those things which I shall ask them , and that they may declare and shew unto us those things which by me or us shall be commanded them , not hurting any creature , neither injuring nor terrifying me or my fellows , nor hurting any other creature , and affrighting no man ; but let them be obedient to my requests in all these things which I command them . Then let him stand in the middle of the Circle , and hold his hand towards the Pentacle , and say , Per Pentaculum Salomonis advocavi , dent mihi responsum verum . By the Pentacle of Solomon I have called you , give me a true answer . Then let him say , Beralanensis , Baldachiensis , Paumachiae & Apologiae sodes , per Reges potestatesque magnanimas , ac principes praepotentes , genio , Liachidae , ministri tartareae sedes : Primac , hic princeps sedis Apologiae nona cohorte : Ego vos invoco , & invocando vos conjuro , atque superna Majestatis munitus virtute , potenter imperio , per 〈◊〉 qui dixit , & factum est , & cui obediunt omnes creaturae : & per hoc nomen ineffabile , Tetragrammaton יהוה Jehovah , in quo est plasmatum omne seculum , quo andito elementa corruunt , aer concutitur , mare retrograditur , ignis extinguitur , terra tremit , omnesque exercitus Coelestium , Terrestrium , & Infernorum tremunt , turbantur & corruunt : quatenus cito & sine mord & omni occasume remota , ab universis mundi partibus veniatis , & rationabiliter de omnibus quaecunque interrogavero , respondeatis vos , & veniatis pacifice , visibiles , & affabiles : nunc & sine mora manifestantes quod cupimus : conjurati per nomen aeterni vivi & veri Dei Helioren , & mandata nostra perficientes , persistentes semper usquead finem , & intentionem meam , visibiles nobis , & effabiles , clara voec nobis , intelligibile , & sine omni ambiguitate . BEralanensis , Baldachiensis , Paumachiae & Apologiae sedes , by the most mighty Kings and Potestates , and the most powerful Princes Genio , Liachidae , Ministers of the Tartarean Seat , chief Prince of the Seat of Apologia in the ninth Legion ; I invoke you , and by invocating conjure you , and being armed with power from the supream Majesty , I strongly command you , by him who spoke and it was done , and to whom all creatures are obedient ; and by this ineffable name Tetragrammaton Jehovah , which being heard the Elements are overthrown , the Air is shaken , the Sea runneth back , the Fire is quenched , the Earth trembleth , and all the Hosts of Celestials , Terrestrials and Infernals do tremble , and are troubled and confounded together : Wherefore forthwith and without delay , do you come from all parts of the world , and make rational answers unto all things I shall ask of you ; and come ye peaceably , visibly , and affably , now without delay manifesting what we desire , being conjured by the Name of the eternal , living and true God Helioren , and fulfil our commands , and persist unto the end , and according to our intention , visibly and affably speaking unto us with a clear voice , intelligible and without any ambiguity . Visions and Apparitions . QVibus vite peractis , apparebunt infinitae visiones , & phantasmata pulsantia organa & omnis generis instrumenta musica , idque fit a spiritibus , ut terrore compulsi socii abeant a Circulo , quia nihil adversus magistrum possunt . Post haec videbis infinitos sagittarios cum infinita multitudine bestiarum horribilem : quae ita se componunt , ac si vellent devorare socios : & tamen nil timeant . Tunc Sacerdos sive Magister , adhibens manum pentaculo , dicat : Fugiat hinc iniquitas vestra , virtute vexilli Dei. Et tunc Spiritus obedire magistro coguntur , & socii nil amplius videbunt . Then let the Exorcist say , stretching out his hand to the Pentacle , Ecce Pentaculum Salomonis , quod ante vestram adduxi praesentiam : ecce personam exorcizatoris in medio Exorcismi , qui est optime a Deo munitus , intrepidus , providus , qui viribus potens vos exorcizando invocavit & vocat . Venite ergo cum festinatione in virtute nominum istorum , Aye , Saraye , Aye , Saraye , Aye , Saraye , ne differatis venire , per nomina aeterna Dei vivi & veri Eloy , Archima , Rabur : & peri hoc praesens Pentaculum , quòd super vos potenter imperat : & per vinturem coelestium Spirituum dominorum vestrorum : & per personam exorcizatoris , conjurati , festinati venire & obedire praeceptori vestro , qui vocatur Octinomos . His peractis , sibiles in quatuor angulis mundi . Et videbis immediate magnos motus : & cum videris , dicas : Quid tardatis ? quid moramini ? quid facitis ? praeparate vos & obedite praeceptori vestro , in nomine Domini Bathat , vel Vachat super Abrac ruens , superveniens , Abeor super Aberer . Tunc immediate venient in sua forma propria . Et quando videbis cos juxta Circulum , ostende illis Pentaculum cooperatum syndone sacro , & discooperiatur , & dicat , Ecce conclusionem vestram , nolite fieri inobedientes . Et subito videbis eos in pacificae forma : & dicent tibi , Pete quid vis , quia nos sumus parati complere omnia mandata tua , quia dominus ad haec nos subjugavit . Cum autem apparuerint Spiritus , tunc dicas , Bene veneritis Spituus , vel reges nobilissimi , quia vos vocavi per illum cui omne genu flectitur , coelestium , terrestrium & infernorum : cujus in manu omnia regna regum sunt , nec est qui suae contrarius esse possit Majestati . Quatenus constringuo vosi ut hic ante circulum visibiles , affabiles permanetis , tamdiu tamque constantes , nec sint licentia mea recedatis , donec meam sine fallacia aliqua & veredice perficiatis voluntatem , per potentiae illius virtutem , qui mare posuit terminum suum , quem praeterire non potest , & lege illius potentiae , non pertransit fines suos , Dei scilicet altissimi , regis , domini , qui cuncta creavit , Amen . Then command what you will , and it shall be done . Afterwards license them thus : † In nomine Patris , † Filii , & † Spiritus sancti , ite in pace ad loca vestra : & pax sit inter nos & vos , parati sitis venire vocati . Visions and Apparitions . THese things duly performed , there will appear infinite Visions and Phantasms , beating of Organs and all kinds of musical Instruments , which is done by the Spirits , that with the Terror they might force the Companions to go out of the Circle , because they can do nothing against the Master . After this you shall see an infinite Company of Archers , with a great multitude of horrible Beasts , which will so compose themselves , as if they would devour the fellows : nevertheless fear nothing . Then the Priest or Master holding his hand toward the Pentacle , shall say , Avoid hence these iniquities by vertue of the Banner of God ; and then will the Spirits be compelled to obey the Master , and the Company shall see no more . Then let the Exorcist , stretching out his hand to the Pentacle , say , Behold the Pentacle of Solomon which I have brought before your presence . Behold the person of the Exorcist in the middle of the Exorcism , who is armed by God , and without fear , and well provided , who potently invocateth and calleth you by exorcizing ; come therefore with speed , in the virtue of these names , Aye , Seraye , Aye , Seraye ; defer not to come by the eternal Names of the living and true God , Eloy , Archima , Rabur , and by the Pentacle here present , which powerfully reigns over you , and by virtue of the Celestial Spirits your Lords , and by the person of the Exorcist ; being conjured , make haste to come and yield obedience to your Master , who is called Octinomos . This being performed , there will be hissings in the four parts of the world , and then immediately you shall see great motions ; and when you see them , say , Why stay you ? wherefore do you delay ? what do you ? prepare your selves and be obedient to your Master , in the name of the Lord Rath 〈…〉 or Vachat rushing upon Abrac , Abeor coming upon Aberer . Then they will immediately come in their proper form ; and when you see them before the Circle , shew them the Pentacle covered with fine linnen ; uncover it and say , Behold your conclusion , if you refuse to be obedient ; and suddenly they will appear in a peaceable form , and will say , Ask what you will , for we are prepared to fulfil all your commands , for the Lord hath subjected us hereunto : and when the Spirits have appeared , then you shall say , Welcome Spirits , or most noble Kings , because I have called you through him to whom every knee doth bow , both of things in Heaven and things in Earth , and things under the Earth , in whose hands are all the Kingdoms of Kings , neither is there any that can contradict his Majesty . Wherefore I bind you , that you remain affable and visible before this Circle , so long and so constant ; neither shall ye depart without my licence , until you have truly and without any fallacy performed my will , by virtue of his power who hath set the Sea her bounds , beyond which these cannot pass , nor go beyond the Law of his Power , to wit , of the most high God , Lord and King , who hath created all things , Amen . † In the Name of the Father , † and of the Son , † and of the holy Ghost , go in peace unto your places ; peace be between us and you , be ye ready to come when ye are called . These are the things which Peter de Abano hath spoken concerning Magical Elements . But that you may the better know the manner of composing a Circle , I will set down one Scheme ; so that if any one would make a Circle in Spring time for the first hour of the Lords day , it must be in the same manner as is the figure following . The figure of a Circle for the first hour of the Lords day , in Spring-time . Varcan Rex Tus Andas Cynabal Michel Michail ▪ Dardid · Huratapel · Talui · Caracasa · Cor ▪ Amatiel · Commissores · Spughguel · Amaday Abraym Aquista Yayn ✚ Tetragrammaton ✚ Adonay / ✚ ✚ Eloy / ✚ ✚ Agla / ✚ Alpha et ω It remaineth now , That we explain the Week , the several dayes thereof ; and first of the Lords day . Considerations of the Lords day . THe Angel of the Lords day , his Sigil , Planet , Sign of the Planet , and the name of the fourth Heaven . Michaīel ☉ ♌ symbol for fourth Heaven Machen The Angels of the Lords day . Michael , Dardiel , Huratapal . The Angels of the Air ruling on the Lords day . Varcan , King. His Ministers . Tus , Andas , Cynabal . The winde which the Angels of the Air abovesaid are under . The North-winde . The Angel of the fourth Heaven , ruling on the Lords day , which ought to be called from the four parts of the world . At the East . Samael . Gabriel . Baciel . Vionatraba . Atel . At the West . Anael . Burchat . Pabel . Suceratos . Vstael . Capabili . At the North. Aiel . Sapiel . Aniel , vel Aquiel . Matuyel . Masgabriel . At the South . Haludiel . Vriel . Machasiel . Naromiel . Charsiel . The perfume of the Lords day . Red Sanders . The Conjuration of the Lords day . COnjuro & confirmo super vos Angeli fortes Dei , & sancti , in nomine Adonay , Eye , Eye , Eya , qui est ille , qui fuit , est & erit , Eye , Abraye : & in nomine Saday , Cados , Cados , Cados , alte sedentis super Cherubin , & per nomen magnum ipsius Dei fortis & potentis , exaltatique super omnes coelos , Eye , Saraye , plasmatoris seculorum , qui creavit mundum , coelum , terram mare , & omnia quae in eis sunt in primo die , & sigillavit ea sancto nomine suo Phaa : & per nomina sanctorum Angelorum , qui dominantur in quarto exercitu , & serviunt coram potentissimo Salamia , Angelo magno & honorato : & per nomen stella , quae est Sol , & per signum , & per immensum nomen Dei vivi , & per nomina omnia praedicta , coniuro te Michael angele magne , qui es praepositus Diei Dominicae : & per nomen Adonay , Dei Israel , qui creavit mundum & quicquid in eo est , quod pro melabores , & adimpleas omnem meam petitionem , juxta meum velle & votum meum , in negotio & causa mea . And here thou shalt declare thy cause and business , and for what thing thou makest this Conjuration . The Conjuration of the Lords day . I Conjure and confirm upon you , ye strong and holy Angels of God , in the name Adonay , Eye , Eye , Eya , which is he who was , and is , and is to come , Eye Abray ; and in the name Saday , Cados , Cados , Cados , sitting on high upon the Cherubin ; and by the great Name of God himself , strong and powerful , who is exalted above all Heavens , Eye Saray , maker of the World who created the World , the Heaven , the Earth , the Sea , and all that in them is in the first day , and sealed them with his holy Name Phaa ; and by the name of the holy Angels , who rule in the fourth Heaven , and serve before the most mighty Salamia , an Angel great and honourable ; and by the name of his Star , which is Sol ; and by his Sign ; and by the immense name of the living God , and by all the names aforesaid , I conjure thoe Michael , oh great Angel , who art chief Ruler of the Lords day ; and by the name Adonay , the God of Israel , who hath created the world , and all , that therein is , That thou labour for me , and fulfil all my petitions , according to my will and desire , in my cause and business . The Spirits of the Air of the Lords day , are under the North winde ; their nature is to procure Gold , Gemmes , Carbuncles , Riches ; to cause one to obtain favour and benevolence ; to dissolve the enmities of men ; to raise men to honors ; to carry or take away infirmities . But in what manner they appear , it 's spoken already in the former Book of Magical Ceremonies . Considerations of Munday . THe Angel of Munday , his Sigil , Planet , the Sign of the Planet , and name of the first Heaven . Gabriel ☾ ♋ symbol for first Heaven Shamain The Angels of Munday . Gabriel . Michael . Samael . The Angels of the Air ruling on Munday . Arcan , King. His Ministers . Bilet . Missabu . Abuzaha . The winde which the said Angels of the Air are subject to . The west-winde . The Angels of the first Heaven , ruling on Munday , which ought to be called from the four parts of the world . From the East . Gabriel . Deamiel . Gabrael . Janael . Madiel . From the West . Sachiel . Bachanael . Zaniel . Corabael . Habaiel . From the North. Mael . Baliel . Vvael . Balay . Valnum . Humastrau . From the South . Curaniel . Hanun . Dabriel . Anayl . Darquiel . Vetnel . The Perfume of Munday . Aloes . The Conjuration of Munday . COnjuro & confirmo super vos Angeli fortes & boni , in nomine Adonay , Adonay , Adonay , Eye , Eye , Eye , Cados , Cados , Cados , Achim , Achim , Ja , Ja , Fortis , Ja , qui apparuit monte Sinai , cum glorificatione regis Adonay , Saday , Zebaoth , Anathay , Ya , Ya , Ya , Marinata , Abim , Jeia , qui maria creavit , stagna & omnes aquas in secundo die , quasdam super caelos , & quasdam in terra . Sigillavit mare in alio nomine suo , & terminum , quem sibi posuit , non praeteribit : & per nomina Angelorum , qui dominantur in primo exercitu , qui serviunt Orphaniel Angelo magno , precioso & honorato : & per nomen Stellae , quae est Luna : & per nomina praedicta , super te conjuro , scilicet Gabriel , qui es praepositus diei Lunae secundo , quod pro me labores & adimpleas , &c. As in the Conjuration of Sunday . The Conjuration of Munday . I Conjure and confirm upon you ye strong and good Angels , in the name Adonay , Adonay , Adonay , Eye , Eye , Eye , Cados , Cados , Cados , Achim , Achim , Ja , Ja , strong Ja , who appeared in Mount Sinai , with the glorification of King Adonay , Saday , Zebaoth , Anathay , Ya , Ya , Ya , Marinata , Abim , Jeia , who created the Sea and all lakes and waters in the second day , which are above the Heavens and in the Earth , and sealed the Sea in his high name , and gave it bounds , beyond which it cannot pass : And by the names of the Angels , who rule in the first Legion , who serve Orphaniel , a great , precious and honourable Angel , and by the name of his Star , which is ☽ ; and by all the names aforesaid , I conjure thee Gabriel , who art chief Ruler of Munday the second day , that for me thou labour and fulfil , &c. The Spirits of the Air of Munday , are subject to the West-winde , which is the winde of the Moon : their nature is to give silver ; to convey things from place to place ; to make horses swift , and to disclose the secrets of persons both present and future : but in what manner they appear , you may see in the former book . Considerations of Tuesday . THe Angel of Tuesday , his Sigil , his Planet , the Sign governing that Planet , and the name of the fifth Heaven . Samael ... ♂ ♈ . ♏ . symbol of fifth Heaven Machon . The Angel of Tuesday . Samael . Satael . Amabiel . The Angels of the Air ruling on Tuesday . Samax , King. His Ministers . Carmax . Ismoli . Paffran . The winde to which the said Angels are subject . The East-winde . The Angels of the fifth Heaven ruling on Tuesday , which ought to be called from the four parts of the world . At the East . Friagne . Calzas . Guael . Arragon . Damael . At the West . Lama . Soncas . Irel. Astagna . Jazel . Lobquin . Isiael . At the North. Rahumel . Seraphiel . Hyniel . Mathiel . Rayel . Fraciel . At the South . Sacriel . Osael . Janiel . Vianuel . Galdel . Zaliel . The Perfume of Tuesday . Pepper . The Conjuration of Tuesday . COnjuro & confirmo super vos , Angeli fortes & sancti , per nomen Ya , Ya , Ya , He , He , He , Va , Hy , Hy , Ha , Ha , Ha , Va , Va , Va , An , An , An , Aie , Aie , Aie , El , Ay , Elibra , Eloim , Eloim : & per nomina ipsius alti Dei , qui fecit aquam aridam apparere , & vocavit terram , & produxit arbores , & herbas de ea , & sigillavit super eam cum precioso , honorato , metuendo & sancto nomine suo : & per nomen angelorum dominantium in quinto exercitu , qui serviunt Acimoy Angelo magno , forti , potenti , & honorato : & per nomen Stellae , quae est Mars : & per nomina praedicta conjuro super te Samael , Angele magne , qui praepositus es diei Martis : & per nomina Adonai , Dei vivi & veri , quod pro me labores , & adimpleas , &c. As in the Conjuration of Sunday . The Conjuration of Tuesday . I Conjure and Confirm upon you , ye strong and holy Angels , by the name Ya , Ya , Ya , He , He , He , Va , Hy , Hy , Ha , Ha , Va , Va , Va , An , An , An , Aie , Aie , Aie , El , Ay , Elibra , Eloim , Eloim ; And by the name of that high God who made the dry land appear , and called it Earth , and brought forth herbs and trees out of the same , and sealed the same with his precious , honourable , feareful and holy name ; And by the name of the Angels ruling in the fifth Heaven , who serve Acimoy , a great Angel , strong , powerful , and honourable ; and by the name of his Starre which is Mars ; and by the names aforesaid , I Conjure upon thee Samael , who art a great Angel , and art cheife ruler of Tuesday ; and by the name Adonay , the living and true God , that for me thou labour and fulfill , &c. The Spirits of the Air of Tuesday are under the East-winde : their nature is to cause wars , mortality , death and combustions ; and to give two thousand Souldiers at a time ; to bring death , infirmities or health . The manner of their appearing you may see in the former book . Considerations of Wednesday . THe Angel of Wednesday his Sigil , Planet , the Signe governing the Planet , and the name of the second heaven . Raphaël ☿ ♊ ♍ symbol for second Heaven Raquie The Angels of Wednesday . Raphael . Miel . Serapiel . The Angels of the Air ruling on Wednesday . Mediat or Modiat , Rex . Ministers . Suquinos . Sallales . The winde to which the said Angels of the Air are subject . The Southwest-winde . The Angels of the second heaven governing Wednesday , which ought to be called from the four parts of the world . At the East . Mathlai . Tarmiel . Barabo . At the West . Jerescus . Mitraton . At the North. Thiel . Venabel . Vcirnuel . Rael . Velel . Jeriabel . Abuiori . At the South . Miliel . Caluel . Nelapa . Vel. Babel . Laquel . The Fumigation of Wednesday . Mastick . The Conjuration of Wednesday . COnjuro & confirmo vos angeli fortes , sancti & potentes , in nomine fortis , metuendissimi & benedicti Ja , Adonay , Eloim , Saday , Saday Saday , Eie , Eie , Eie Asamie , Asaraie : & in nomine Adonay Dei Israel , qui creavit luminaria magna , ad distinguendum diem à nocte : & per nomen omnium Angelorum deservientium in exercitu secundo coram Tetra Angelo majori atque foris & potenti : & per nomen Stellae , quae est Mercurius : & per nomen Sigilli , quae sigillatur à Deo fortissimo & honorato : per omnia praedicta super te Raphael Angele magne , conjuro , qui es praepositus diei quartae : & per nomen sanctum quod erat scriptum in fronte Aaron Sacerdotis altissimi creatoris : & per nomina Angelorum , qui in gratiam Salvatoris confirmati sunt : & per nomen sedis Animalium , habentium senas alas , quòd pro me labores , &c. As in the Conjuration of Sunday . The Conjuration of Wednesday . I Conjure and Confirm upon you , ye strong , holy and potent Angels , in the name of the most strong , most dreadfull , and blessed Ja , Adonay , Eloim , Saday , Saday , Saday , Eie , Eie , Eie , Asamie , Asaraie ; and in the name of Adonay , the God of Israel , who created the two great lights to distinguish the day from the night ; and by the name of all the Angels serving in the second host , before Tetra , a great strong and powerful Angell ; and by the name of his Star which is Mercury ; and by the name of the Seal which is Sealed by God most mighty and honourable : by all things before spoken , I Conjure upon thee Raphael a great Angel , who art chief ruler of the fourth day , and by the holy name which was written in the forehead of Aaron the priest of the most high Creator , and by the names of the Angels who are confirmed into the grace of our Saviour ; and by the name of the seat of the Animals having six wings , that for me thou labour , &c. The Spirits of the Air of Wednesday are subject to the South-west-winde : their nature is to give all Metals ; to reveal all earthly things past , present and to come ; to pacifie Judges , to give victories in war , to re-edifie , and teach experiments and all decayed Sciences , and to change bodies mixt of Elements conditionally out of one into another ; to give infirmities or health ; to raise the poor , and cast down the high ones ; to binde or loose Spirits ; to open locks or bolts : such-kinde of Spirits have the operation of others , but not in their perfect power , but in virtue or knowledge . In what manner they appear , it is before spoken . Considerations of Thursday . THe Angel of Thursday , his Sigil , Planet , the Signe of the Planet , and the name of the fixth heaven . THe Angel of Wednesday his Sigil , Planet , the Signe governing the Planet , and the name of the second heaven . Sachiel ♃ ♐ ♓ symbol for sixth Heaven Zebul . The Angels of Thursday . Sachiel , Castiel , Asasiel . The Angels of the Air governing Thursday . Suth , Rex . Ministers . Maguth , Gutrix . The winde which the said Angels of the Air are under . The South-winde . But because there are no Angels of the Air to be found above the fifth heaven , therefore on Thursday say the Prayers following in the four parts of the world . At the East . O Deus magne & excelse , & honorate per infinita secula . That is to say , O great and most high God , honoured world without end . At the West . O Deus sapiens , & clare , & juste , ac divina clementia : ego rogo te piissime Pater , quod meum petitionem , quod meum opus , & meum laborem bodie debeam complere , & perfectè intelligere . Tu qui vivis & regnas per infinita secula seculorum , Amen . That is to say , O wise , pure and just God , of divine clemency , I beseech thee most holy father , that this day I may perfectly understand and accomplish my petition , work , and labour ; Thou who livest and reignest world without end , Amen . At the North. O Deus potens , fortis , & sine principio . That is to say , O God strong and mighty from everlasting . At the South . O Deus potens & misericors . That is to say , O mighty and merciful God. The Perfume of Thursday . Saffron . The Conjuration of Thursday . COnjuro & confirmo super vos , Angeli sancti , per nomen Cados , Cados , Cados , Eschereie , Eschereie , Eschereie , Hatim ya , fortis firmator seculorum , Cantine , Jaym , Janic , Anie , Calbat , Sabbac , Berisay , Alnaym : & per nomen Adonay , qui creavit pisces reptilia in aquis , & aves super faciem terrae , volantes versus coelos die quinto : & per nomina Angelorum servientium in sexto exercitu coram Pastore Angelo sancto & magno & potenti principe : & per nomen stelle , quae est Jupiter , & per nomen Sigilii sui : & per nomen Adonay , summi Dei , omnium creatoris : & per nomen omnium stellarum , & per vim & virtutem earum : & per nomina praedicta , conjuro te Sachiel Angele magne , qui es praepositus diei Jovis , ut pro me labores , &c. As in the Conjuration of the Lords day . The Conjuration of Thursday . I Conjure and Confirm upon you , ye holy Angels , and by the nme Cados , Cados , Cados , Eschereie , Eschereie , Eschereie , Hatim , ya , strong founder of the worlds , Cantine , Jaym , Janic , Anic , Calbot , Sabbac , Berisay , Alnaym : And by the name Adonay , who created Fishes , and Creeping things in the waters , and Birds upon the face of the earth , and flying towards Heaven , in the fifth day ; and by the names of the Angels serving in the sixth host , before Pastor , a holy Angel , and a great and powerful Prince ; and by the name of his Star which is Jupiter , and by the name of his Seal , and by the name Adonay , the great God , creator of all things ; and by the name of all Stars and by their Power and Virtue , and by all the names aforesaid , I conjure thee Sachiel a great Angel , who art chiefe ruler of Thursday , that for me thou labour , &c. The Spirits of the Air of Thursday , are subject to the South winde ; their nature is to procure the love of women , to cause men to be merry and joyful ; to pacifie strife and contentions ; to appease enemies ; to heal the diseased , and to disease the whole ; and procureth losses , or taketh them away . Their manner of appearing is spoken of already . Considerations of Friday . THe Angel of Friday , his Sigil , his Planet , the Signe governing that Planet , and name of the third heaven . Anaël . ♀ ♉ ♎ symbol for third Heaven Sagun . The Angels of Friday . Anael . Rachiel . Sachiel . The Angels of the Air reigning on Friday . Sarabotes , King. Ministers . Amahiel . Aba . Abalidoth . Blaef . The winde which the said Angels of the Air are under . The West-winde . Angels of the third Heaven , ruling on Friday , which are to be called from the four parts of the world . At the East . Setchiel . Tamael . Chedusitaniel . Tenaciel . Corat . At the West . Turiel . Kadie . Coniel . Maltiel . Babiel . Huphaltiel . At the North. Peniel . Raphael . Penael . Raniel . Penat . Doremiel . At the South . Porna . Samael . Sachiel . Santanael . Chermiel . Famiel . The perfume of Friday . Pepperwort . The Conjuration of Friday . COnjuro & confirmo super vos Angeli fortes , sancti atque potentes , in nomine On , Hey , Heya , Ja , Je , Adonay , Saday , & in nomine Saday , qui creavit quadrupedia & animalia reptilia , & homines in sexto die , & Adae dedit potestatem super omnia animalia ; unde benedictum sit nomen creatoris in loco suo : & per nomina Angelorum servientium in tertio exercitu , coram Dagiel Angelo magno , principe forti atque potenti : & per nomen Stellae quae est Venus : & per sigillum ejus , quod quidem est sanctum : & per nomin● praedicta conjuro super te Anael , qui es praepositus diei sextae , ut pro me labores , &c. As before in the Conjuration of Sunday . The Conjuration of Friday . I Conjure and Confirm upon you ye strong Angels , holy and powerful ; in the name On , Hey , Heya , Ja , Je , Adonay , Saday , and in the name Saday , who created fourfooted beasts , and creeping things , and man in the sixth day , and gave to Adam power over all creatures ; wherefore blessed be the name of the creator in his place : and by the name of the Angels serving in the third host , before Dagiel a great Angel , and a strong and powerful prince ; and by the name of the Star which is Venus , and by his Seal which is holy , and by all the names aforesaid , I Conjure upon thee Anael , who art chiefe ruler of the sixth day , that thou labour for me , &c. The Spirits of the Air of Friday are subject to the West-winde ; their nature is to give silver ; to excite men , and incline them to luxury ; to reconcile enemies through luxury ; and to make marriages ; to allure men to love women ; to cause , or take away infirmities ; and to do all things which have motion . Considerations of Saturday , or the Sabbath day . THe Angel of Saturday , his Seal , his Planet , and the Signe governing the Planet . Cassiel ♄ ♑ ♒ symbol for the seventh Heaven   The Angels of Saturday . Cassiel . Machatan . Vriel . The Angels of the Air ruling on Saturday . Maymon , King. Ministers . Abumalith . Assaibi . Balidet . The winde which the said Angels of the Air aforesaid are under . The Southwest-winde . The Fumigation of Saturday . Sulphur . It is already declared in the Consideration of Thursday , That there are no Angels ruling the Air , above the fifth heaven : therefore in the four Angles of the world , use those Orations which you see applied to that purpose on Thursday . The Conjuration of Saturday . COnjuro & confirmo super vos Caphriel vel Cassiel , Machatori , & Seraquiel Angeli fortes & potentes : & per nomen Adonay , Adonay , Adonay , Eie , Eie , Eie , Acim , Acim , Cados , Cados , Ina vel Ima , Ima , Saclay , Ja , Sar , Domini formatoris seculorum , qui in septimo die quievit : & per illum qui in beneplacito suo filiis Israel in haereditatem observandum dedit , ut eum firmter custodirent , & sanctificarent , ad habendam inde bonam nam in alio seculo remunerationem : & per nomina Angelorum servientium in exercitu septimo Pooel Angelo magno , & potenti principi ; & per nomen stellae quae est Saturnus , & per sanctum Sigillum ejus : & per nomina praedicta conjuro super te Caphriel , qui praepositus es diei septimae quae est dies Sabbati , quod pro me labores , &c. As it is set down in the Conjuration of the Lords day . The Conjuration of Saturday . I Conjure and confirm upon you , Caphriel , or Cassiel , Machator , and Seraquiel , strong and powerful Angels ; and by the name Adonay , Adonay , Adonay , Eie , Eie , Eie , Acim , Acim , Acim , Cados , Cados , Ina , or Ima , Ima , Sallay , Ja , Sar , Lord and maker of the world , who rested on the seventh day : And by him who of his good pleasure gave the same to be observed by the Children of Israel , throughout their Generations , that they should throughly keep and sanctify the same , to have thereby a good reward in the world to come , and by the names of the Angels serving in the seventh host , before Booel , a great Angel and powerful Prince ; and by the name of his Star , which is Saturn ; and by his holy Seal ; and by the names before spoken , I Conjure upon thee Caphriel , who art chiefe ruler of the seventh day , which is the Sabbath day , that for me thou labour , &c. The Spirits of the Air of Saturday are subject to the South-west-winde : the nature of them is to sow discords , hatred , evil thoughts and cogitations ; to give leave freely to slay and kill every one , and to lame or maim every member . Their manner of appearing is declared in the former book . Tables of the Angels of the Hours , according to the course of the dayes . SUNDAY . Hours of the day . Angels of the hours . 1. Yayn . Michael . 2. Janor . Anael . 3. Nasnia . Raphael . 4. Salla . Gabriel . 5. Sadedali . Cassiel . 6. Thamur . Sachiel . 7. Ourer . Samael . 8. Tanic . Michael . 9. Neron . Anael . 10. Jayon . Raphael . 11. Abay . Gabriel . 12. Natalon . Cassiel . Hours of the night . Angels of the hours . 1. Beron. Sachiel . 2. Barol . Samael . 3. Thanu . Michael . 4. Athir . Anael . 5. Mathun . Raphael . 6. Rana . Gabriel . 7. Netos . Cassiel . 8. Tafrac . Sachiel . 9. Sassur . Samael . 10. Aglo . Michael . 11. Calerna . Anael . 12. Salam . Raphael . MUNDAY . Hours of the day . Angels of the hours . Hours of the night . Angels of the hours . 1. Yayn . Gabriel . 1. Beron. Anael . 2. Janor . Cassiel . 2. Barol . Raphael . 3. Nasnia . Sachiel . 3. Thanu . Gabriel . 4. Salla . Samael . 4. Athir . Cassiel . 5. Sededali . Michael . 5. Mathon . Sachiel . 6. Thamur . Anael . 6. Rana . Samael . 7. Ourer . Raphael . 7. Netos . Michael . 8. Tanic . Gabriel . 8. Tefrac . Anael . 9. Neron . Cassiel . 9. Sassur . Raphael . 10. Jayon . Sachiel . 10. Aglo . Gabriel . 11. Abay . Samael . 11. Calerno . Cassiel . 12. Natalon . Michael . 12. Salam . Sachiel . TUESDAY . Hours of the day . Angels of the hours . Hours of the night . Angels of the hours . 1. Yayn . Samael . 1. Beron. Cassiel . 2. Janor . Michael . 2. Barol . Sachiel . 3. Nasnia . Anael . 3. Thanu . Samael . 4. Salla . Raphael . 4. Athir . Michael . 5. Sadedali . Gabriel . 5. Mathon . Anael . 6. Thamur . Cassiel . 6. Rana . Raphiel . 7. Ourer . Sachiel . 7. Netos . Gabriel . 8. Tanie . Samael . 8. Tafrac . Cassiel . 9. Neron . Michael . 9. Sassur . Sachiel . 10. Jayon . Anael . 10. Aglo . Samael . 11. Abay . Raphael . 11. Calerna . Michael . 12. Natalon . Gabriel . 12. Salam . Anael . WEDNESDAY . Hours of the day . Angels of the hours . Hours of the night . Angels of the hours . 1. Yayn . Raphael . 1. Beron. Michael . 2. Janor . Gabriel . 2. Barol . Anael . 3. Nasnia . Cassiel . 3. Thann . Raphael . 4. Salla . Sachiel . 4. Athir . Cassiel . 5. Sadedali . Samael . 5. Mathon . Sachiel . 6. Thamur . Michael . 6. Rana . Sachiel . 7. Ourer . Anael . 7. Netos . Samael . 8. Tanic . Raphael . 8. Tafrac . Michael . 9. Neron . Gabriel . 9. Sassur . Anael . 10. Jayon . Cassiel . 10. Aglo . Raphael . 11. Abay . Sachiel . 11. Calerna . Gabriel . 12. Neron . Samael . 12. Salam . Cassiel . THURSDAY . Hours of the day . Angels of the hours . Hours of the night . Angels of the hours . 1. Yayn . Sachiel . 1. Beron. Gabriel . 2. Janor . Samael . 2. Barol . Cassiel . 3. Nasnia . Michael . 3. Thanu . Sachiel . 4. Salla . Anael . 4. Athir . Samael . 5. Sadedali . Raphael . 5. Maton . Michael . 6. Thamur . Gabriel . 6. Rana . Anael . 7. Ourer . Cassiel . 7. Netos . Raphael . 8. Tanic . Sachiel . 8. Tafrac . Gabriel . 9. Neron . Samael . 9. Sassur . Cassiel . 10. Jayon . Michael . 10. Aglo . Sachiel . 11. Abay . Anael . 11. Calerna . Samael . 12. Natalon . Raphael . 12. Salam . Michael . FRIDAY . Hours of the day . Angels of the hours . Hours of the night . Angels of the hours . 1. Yayn . Anael . 1. Beron. Samael . 2. Janor . Raphael . 2. Barol . Michael . 3. Nasnia . Gabriel . 3. Thanu . Anael . 4. Salla . Cassiel . 4. Athir . Raphael . 5. Sadedali . Sachiel . 5. Maton . Gabriel . 6. Thamur . Samael . 6. Rana . Cassiel . 7. Ourer . Michael . 7. Netos . Sachiel . 8. Tanic . Anael . 8. Tafrac . Samael . 9. Neron . Raphael . 9. Sassur . Michael . 10. Jayon . Gabriel . 10. Aglo . Anael . 11. Abay . Cassiel . 11. Calerna . Raphael . 12. Natalon . Sachiel . 12. Salam . Gabriel . SATURDAY . Hours of the day . Angels of the hours . Hours of the night . Angels of the hours . 1. Yayn . Cassiel . 1. Beron. Raphael . 2. Janor . Sachiel . 2. Barol . Gabriel . 3. Nasnia . Samael . 3. Thanu . Cassiel . 4. Salla . Michael . 4. Athir . Sachiel . 5. Sadedali . Anael . 5. Maton . Samael . 6. Thamur . Raphael . 6. Rana . Michael . 7. Ourer . Gabriel . 7. Netos . Anael . 8. Tanic . Cassiel . 8. Tafrac . Raphael . 9. Neron . Sachiel . 9. Sassur . Gabriel . 10. Jayon . Samael . 10. Aglo . Cassiel . 11. Abay . Michael . 11. Calerna . Sachiel . 12. Natalon . Andel. 12. Salam . Samael . But this is to be observed by the way , that the first hour of the day , of every Country , and in every season whatsoever , is to be assigned to the Sun-rising , when he first appeareth arising in the horizon : and the first hour of the night is to be the thirteenth hour , from the first hour of the day . But of these things it is sufficiently spoken . ISAGOGE : An Introductory Discourse of the nature of such Spirits as are exercised in the sublunary Bounds ; their Original , Names , Offices , Illusions , Power , Prophesies , Miracles ; and how they may be expelled and driven away . By Geo. Pictorius Villinganus Dr. in Physick . In a Discourse between CASTOR and POLLUX . CASTOR . THe Greeks do report , that Castor and Pollux have both proceeded from o●e egge ; but this I scarcely credit , by reason of the difference of your mindes ; for thou affectest the heavens , but she meditates upon the earth and slaughters . Pollux . And from thence perhaps was derived that argument , That liberty of lying was alwayes assigned to the Greeks . Castor . Principally . Pollux . But it is not to be supposed , that the Greeks are vain in all things ; but as many others , when they speak out of a three-footed thing ; whereof also the Poet Ovid speaks in verse , — Nec fingunt omnia Graeci . Castor . In this Proverb I protest they are most true , without any exception , that is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , One man to another is a Devil . Pollux . Wherefore believest thou this to be most true , Castor ? Castor . Truly , that man to man is a devil and a ravening wolf , daily events do most certainly prove , if we do but note the treacheries that one man invents daily against another , the robberies , thefts , plunderings , rapes , slaughters , deceits , adulteries , and an hundred vipers of this nature ; the fathers persecute the son , with a serpentine and poisonous biting ; one friend seeks to devour another , neither can the guest be safe with his host . Pollux . I confess it is truth thou speakest ; but for ought I hear , thou dost misunderstand the Etymologie of the word compared in this Proverb ; for Daemon here is not an horrible or odious name , but the name of one that doth administer help or succor unto another , and whom Pliny calleth a God. Castor . Therefore dost thou affirm the word Daemon in this Proverb to signifie any other then a cunning and malicious accuser ? Pollux . Thou hast not shot besides the mark : for , that there are more Daemons then that sublunary one which thou understandest , every one may easily perceive , who hath not negligently read the opinions of the most excellent Plato . Castor . I desire therefore , that thou wouldst not conceal such his writings ; but that I may apprehend the marrow thereof . Pollux . I will embrace such thy desire , for truly I do delight to treat with thee concerning this subject ; mark therefore , and give attention . Plato divided the orders of Devils or Spirits into three degrees , which as they are distinct in the greatness of their dignity , so also they are different in the distance and holding of their places . And the first order he ascribeth to those Spirits whose bodies are nourished of the most pure element of Air , wrought and joyned together , in a manner , as it were with splendid threeds , not having so much reference to the element of fire , that they may be perspicuous to the fight ; neither do they so much participate of the earth , that they may be touched or felt ; and they do inhabit the Coelestial Theater , attending and waiting on their Prince , not to be declared by any humane tongue , or beyond the commands of the most wise God. But the other degree is derived from those Spirits which Apuleius termeth rational animals , passive in their minde , and eternal in their time , understanding the apostate Spirits spread abroad from the bounds and borders of the Moon , unto us under the dominion of their Prince Beelzebub , which before the fall of Lucifer had pure clarified bodies ; and now , like unto the former , do wander up and down , after their transgression , in the form of an aiery quality . Castor . These I do not conceive are understood in the Greek Proverb : for these do hurt , and are the accusers and betrayers of men . But proceed . Pollux . The third degree of Spirits is of a divine deitie , which is called by Hermes , A divine miracle to man , if he do not degenerate from the Kingly habit of his first form ; whom therefore of this kinde the Greeks and Plato have called Daemons , that is , God ; and that man may be like unto God , and profitable and commodious one to another ; and so also ( the Syrian being witness ) we have known Plato himself to have been called Daemon , because he had set forth very many things of very high matters , for the good of the Commonwealth ; and so likewise Aristotle , because he very largely disputed of sublunaries , and all such things as are subject to motion and sence . Homer calleth God and evil Spirits , Daemons , without putting a discrimination . Castor . Thou hast committed the ship to the waves , Pollux ; therefore cease not to proceed , and declare something more concerning the Office and imployment of these Spirits , to whom Plato attributeth the second degree , and calleth them Lunaries . Pollux . What shall I say ? Castor . In the first place , declare wherefore thou hast before termed these Spirits cunning and much knowing Accusers . Pollux . Saint Augustine unfoldeth this difficulty , and saith , That a Devil doth so far signifie the cunning and much knowing quickness and vivacity of his deceiful wit , that by the congruent and agreeable seminal permixtures of elements , he doth so know the secrets and unknown vertues of men , as those things which may be effected and wrought by themselves successively and leisurely according to the course of nature , he by a speedy hasting or forcing of the works of nature , or by his own art , sooner bringeth the same to pass . An example hereof he giveth in the wise men of Pharoah , who immediately brought forth frogs and serpents at the commandment of the King , which nature more slowly and leisurely procreateth . Castor . Thou hast excellently answered to the question , Pollux ; but adde something concerning the original of those Spirits which do resist and refuse vertue ; for oftentimes doubting , I have been perswaded that such Erynnes as are from God , do not appear out of the earth . Pollux . The Ecclesiastical Scripture everywhere maketh mention of the rising of them ; but I will unfold such a doubt : and there do arise many and various opinions of Writers , but more commonly Peter Lombardus in his book of Sentences , draweth his Allegations out of St. Augustine upon Genesis ; to wit , That the Devil was before his fall an Archangel , and had a fine tender body , composed by God , out of the serenity and purest matter of the skie and air ; but then after his fall from an Archangel , he was made an Apostate , and his body no more fine and subtil ; but his body was made that it might suffer the effect of a more gross substance , from the quality of the more obscure , dark , and spissious Air , which body also was stricken and astonished with the raging madness of pride , did draw away very many which were then Angels with him into his service and bondage , that they might be made Devils , who for him in this troublesome world do exercise their servile courses for him , and they do compel the inhabitants therein , or rather entice them ; and to this purpose they undertake various endeavours , and do attempt various and manifold horrible studies , that are abominable unto God , and they serve in slavery and thraldom to Beelzebub their Prince , and are held in most strong captivity . Castor . What ? Have we the fall of this Archangel no where else in holy Writ , but in the writings of St. Augustine ? Pollux . We have also the fall of other Angels . Castor . Where ? Pollux . In Esaias , to whom thou shalt give the honour of an Evangelist , rather then a Prophet , because he so fully and plainly foretold of Christ and his kingdom : he maketh mention hereof in his 14 Chapter . And we have them also spoken of by the Apostle Peter , when he saith , God spared not his Angels which sinned . 2 Epist . 2. Castor . Have the Devils a select place appointed them by God , which they inhabit ? Pollux . Peter the head of the Church , in the place before quoted , affirmeth them to be cast headlong into hell , reserved in the chains of hell , from whence ( as Cortesius saith ) they never go out , unless it be to tempt , provoke and delude men . But St. Augustine the Champion of Christ , in his book of The Agony of a Christian , teacheth , That these kinde of Spirits do inhabit in the sublunary region . And in his 49 Epist . he sets forth , That the most dark and obscure part of the Air , is predestinated unto them as a prison , that they may the more neerly cast their nets of enticing and detaining . Castor . Origen hath taught , That the punishments of the Devils are appointed for a time ; what sayst thou to this ? Pollux . What shall I say ? unless I should bewail and deplore the opinion of so great a man. Castor . Wherefore shouldst thou do so ? Poll. Truly if they have hardened themselves in wickedness , time cannot purge nor cleanse them ; or if they never so much desire it , they can never be able to accomplish it ; for there is no space of repentance , nor time to recal that which is past , given unto them . Castor . Thou hast now declared that the Archangel that became an apostate , did draw away very many other Angels with him in his fall , that they might become Devils : could not he of his own proper inseparate malice after his fall sufficiently rule over his own Province , without the Angels that fell with him ? Poll. He could : but being allured by that pride , which made him so arrogantly affect the Majesty of God , he did so far strive to be like unto God , that he chose very many Ministers unto himself , to which in general he doth not commit all things he would have effected , but divers things to divers Ministers , as may be gathered from the Hebrew Astronomers . Those which we call Jovii , & Antemeridianii , which are false Gods , that is , lyers , which desire to be esteemed and adored for Gods , and they are appointed as Servants and slaves to the Devil their Prince , that they might allure the people of the earth into a common love of themselves , which Plato saith , Is the fountain of all wickedness , that they may aspire to authority and greatness , covet to be gorgeously clothed , to be called Monarchs of the earth in perpetual power , and Gods upon earth . It is said , That it was one of these that spoke to our Saviour , shewing him all the Kingdoms of the earth , saying , All these things will I give thee , if thou wilt fall down and worship me . Castor . Certainly these Meridiani , I have almost declared to appear a madness in Libicus Sapho and Dioclesian the Emperor , who accounted , the utmost degree of blessedness was , to be reputed for Gods. Pollux . Truly , this is a certain natural foolishness of the minde , and of humane nature : he began , having taken certain little birds , to teach them by little and little to pronounce humane words , and say , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , Sapho is a great God. Which birds when they could pronounce the words perfectly , he sent them abroad for this end and purpose , that flying everywhere abroad , they might repeat those words ; and the people which were ignorant of his deceitful invention , were drawn to believe , that those words were spoken by divine instinct , and thereupon adore and worship him for a God. The other would compel his Subjects hereunto , that prostrating themselves down , and lifting up their hands , they should worship him as Almighty . Castor . But are not they the captives of the Devil , who stir up wars , which are called bloody-men in Scripture ? Poll. The Martialists of the North part of the world , are called Executioners of vengeance , Authors of devastations , and sowers of evil , working and executing judgement with Asmodeus , for their King Abaddon or Apollyon , whom St. John in his Revelation , mentioneth to be banished and expelled ; for these Spirits have committed to them rapines , hatred , envy , robberies , wrath , anger , the excitements and provocations to sin , war and fury ; sometimes making the Meridional Spirits their Messengers . And Arioch the Spirit of vengeance , whose work is to cause discord among brethren , to break wedlock , and dissolve conjugal love , that it 's impossible to be renewed ; of these mention is made in the 39 Chapter of Ecclesiasticus . And Esaias the heavenly Prophet speaketh of other Spirits sent from God to the Aegyptians to make them erre , which were Spirits of darkness , that is , of lyes ; and this kinde of Spirit they call Bolichim . Castor . Is unlawful venery , and excessive gluttony , also to be imputed to the Devils ? Poll. Yes chiefly ; for Iamblicus doth assert , That the Spirits of the water , of the western part of the world , and some meridional Spirits , are predestinated to this purpose ; such as Nisrach and Kellen , that do so frame and contrive unlawful loves , which produce shame and dishonesty , revellings and gurmandizings , surfetings , with excessive drunkenness , wanton dances , gluttony and vomiting : they wander about lakes , fish-ponds and rivers , and which are the worst , foul and most fraudulent kinde of Spirits : and by Alcinach an occidental Spirit ; he causeth shipwracks , tempests , earthquakes , hail , rain , and frequently subverteth and overturneth ships : and if he will appear visible , he appeareth and is seen in the shape of a woman . The Hebrew Astronomers before spoken of , do say , That the Spirits of the Air do cause thunders , lightnings and thunderbolts , that so they might corrupt and infect the Air , and produce pestilence and destruction . Of such kinde of Spirits St. John makes mention in the 9 Chapter of the Revelation , having M 〈…〉 is for their tutelar , which is a Spirit causing heat in the time of noon . ●t . Paul calleth him , The Prince of the power of the Air , and the Spirit that ruleth in the children of disobedience . Castor . Are there so many monsters in Phlegeton , Pollux ? Poll. And many more ; for the same Hebrew Assertors do declare and maintain , That there are S●●●●●s of the fiery element , raging about like the fierce Panthers , which are conversant under the lunary regions , that whatsoever is committed to them , they forthwith execute the same . And there are Spirits of the earth , which inhabit in groves , woods and wildernesses , and are the plague and mischief of hunters ; and sometimes they frequent open fields , endeavouring to seduce travellers and passengers out of their right way , or to deceive them with false and wicked illusions ; or else they seek to afflict men with a hurtful melancholy , to make them furious or mad , that they may hurt them , and sometimes almost kill them . The chief of these are Sanyaab and Achimael , which are oriental Spirits , a kinde unapt for wickedness , by reason of the constancy of their dispositions . There are also subterranean Spirits , which do inhabit in dens and caverns of the earth , and in remote concavities of mountains , that they might invade deep pits , and the bowels of the earth ; these do dig up metals , and keep treasures , which oftentimes they do transport from one place to another , left any man should make use thereof : they stir up windes with flashing flames of fire : they smite the foundations of buildings , acting frightful daunces in the night , from which they suddenly vanish away , with making a noise and sounds of bells , thereby causing fear in the beholders ; and sometimes dissembling , and faining themselves to be the Souls of the dead : notwithstanding they are ignorant in compassing their deceits upon women ; of which company the Negromancers do say , is Gazael , Fegor and Anarazol , Meridian Spirits . Castor . How warily ought a man to walk , Pollux , amongst so many ginnes and snares ? Poll. A man never walketh safely , unless he fortifie and strengthen himself with the armour of God , which is , That his loynes be girt about with truth , and having on the brest-plate of righteousness , let him walk with his feet shod with the preparation of the Gospel of peace , and let him take the shield of saith , and the helmet of salvation , whereby he shall dash in pieces all the darts of his adversary . But hear further : There are also besides these , other lying Spirits ( although they are all lyers ) yet these are more apt to lye ; they are called Pythons , from whence Apollo is called Pythius . They have a Prince , of whom mention is made in the book of the Kings , where it is said , I will be a lying Spirit in the month of all thy Prophets ; from whom the Spirits of iniquity do but a little differ , which also are called vessels of wrath . Belial , whom they have interpreted to be without any equal , and Paul calleth him an Apostate or transgressor , is filthily infervient for the worst inventions . Plato affirmeth Theut to have been such a one , who was the first that found out and invented Playes and Dice : to whom we will joyn the Monk , who invented the use of Gunpowder , in his Engins of war. Of these Jacob makes mention in Genesis , where he blesseth his Sons : he saith , Simeon and Levi are bloody vessels of iniquity ; Oh my soul , come not thou into their counsels . The Psalmist termeth these Spirits , vessels of death ; Esaias calleth them , vessels of fury ; Jeremiah , vessels of wrath ; and Ezekiel calleth them , vessels of death and destruction . The Negromancers do call the said Belial , Ch●dar , an oriental Spirit , which hath under him also the Spirits of Juglers , who do imitate and endeavour to act miracles , that they may seduce false Magicians and wicked persons . It is apparently manifest , that the Serpent which deceived Eve , was such a seducer , and Sat●● is his Prince , of whom it is spoken in the Revelation , that he should deceive the whole world . And such a one was he , that at Tubinga , in the sight of many people devoured a whole Chariot and some horses . Castor . And what shall be the end of these false Prophets , and workers of wickedness ? I can scarce believe that there is any angle or corner in the whole fabrick of the world , that is free from them . Pol. Scarce the smallest mite that may be seen . Castor . Therefore dost thou truly call the world the receptacle of those false lights . Poll. If it were not most safely purged with the Sword of the word of God , it would forthwith be worse . Castor . Without doubt . Poll. Nevertheless I have seen many that remain , whom I have not yet inscribed in this frantique Catalogue . Castor . Who are they ? Poll. False accusers and spies , obedient to Astaroth , who is called a Devil among the Greeks ; and John calleth him the accuser of the brethren . Also there are tempters and deceivers that lie in wait to deceive , who are present with every man ; and these we term evil Angels , which have Mammon for their King , and they do affect men with an insatiable avarice & thirsty desire after authority and dominion . There are others called Lucifugi , which fly from the light , never appearing in the day , but delighting in darkness , maliciously vexing and troubling men , and sometimes by Gods permission , either by some touching , breathing or inspiration , do hurt to them : but truly they are a kinde which are unapt for to do much wickedness , because they eschew and fly from any communication with men Pliny the second relates , that there was such a one at Athens , in a certain spacious house , which Anthenodorus the Philosopher happened to purchase . And Suetonius in his sixth book of Caesar , makes mention of another to have long continued in the garden of Lamianus . Castor . I desire , if it be not too irksom to thee , declare unto me what Pliny speaketh concerning this Spirit of Anthenodorus . Poll. The story is something long and prolixious , yet it shall not much trouble me to relate it . It is thus : Pliny in the seventh book of his Epistles writeth , Of a certain large spacious house at Athens , which no body would inhabit by reason of the nocturnal incursions of Spirits , which were so formidable to the inhabitants , that sometimes in the day-time , and when they were watching , they would cast them into dreams , so alwayes , that the shapes and forms which they then saw , were ever present in their memory . Where at length a certain Philosopher named Anthenodorus happened to purchase that house , and prepared and furnished the same for himself to dwell in ; and because all men had an evil suspition of that house , he forthwith commanded his servants to provide him a bed and tables , that after he had compleated and finished his study he might go to bed . He therefore ( saith Pliny ) when he went in ( in the evening ) and applied himself to his study , suddenly beard the locks to shake open , and the chains to be moved ; nevertheless he did not lift up his eyes , nor stirred from his book , but stopped his ears with his fingers , lest that furious tumult might work a vain fear upon him ; but the noise still approaching neerer unto him , at length he looked up , and saw an effigies like unto a finger beckoning and calling unto him ; which he little regarded , until it had touched him three times , and the noise drew neer unto the table ; and then he looked up , and took a light , and beheld the Spirit , as it were an old man , worn away with withered leanness and deformity , his beard hanging down long , horrible and deformed hair , his legs and feet were as it were laden with chains and fetters : he went towards a gate which was bolted , and there left the Philosopher , and vanished away . Castor . What fearful things thou relatest , Pollux ! but what was the event of this sad spectacle ? Poll. The next day he related the whole matter to the Magistrates in order , as he had seen the same , admonishing them that they should dig diligently about the threshold of the door ; for there it was probable they might finde something , which might cause the house to be quiet and habitable . Castor . What did they finde ? Poll. Having digged up the earth , Pliny saith , They found a dead carcass , bound and intangled in chains and fetters , his flesh being consumed with devouring time , which without delay they caused to be buried , according to the Christian ceremonies . Castor . But this being performed , did the house afterwards become quiet and habitable ? Poll. Yes , very well . Castor . What madness therefore possesseth them who prophane and destroy Church-yards , where the sacred Organs of the holy and blessed Spirit do rest ; and do give the bones of the dead for meat to the Spirit Zazelus , of whom mention is made in the 3 of the Kings ; and we read in Pausanias , amongst the Histories of Delphos , that he was called Eurynomus . Poll. Thou shalt finde , that the Governours of Cities that were of the opinion and judgement of Christians , did subvert , destroy and prophane these holy places , that herein the youth might dance their mocking interludes , after the furious sound of the drum or taber , and sing , Iopaean ; or , there the poor inferiour old women did sell base trumpery or Lupines , which God would have to be purged with holy prayers , for the salvation of souls , or breaking of bread to the hungry . Castor . But it is an impious and heathenish thing so to have touched the anointed of God. Poll. And worse then heathenish ; for the heathens did highly esteem the Rites and Ceremonies of burials , as Elpinor is witness in Homer , where he yieldeth up his life ; and in Homer he speaketh to Vlysses , I intreat thee , O Vlysses , to be mindful of me , and not depart away hence and leave me uninterred , lest that , not being ritely buried , I shall be made the wrath of the Gods. And Archita the Philosopher in Flaecus , thus speaketh to the Mariner . Me quoque divexi Rapidus comes rionis Illyricis Notus obruit undis . At tu Nauta vagae ne parce malignus arenae , Ossibus & capiti inhumato . Particulam dare ; si quodcunque minabitur Eurus Fluctibus Hesperiis , Venusinae Plectantur silvae , te sospite multaque merces Vnde potest tibi defluat aequo . Ab Jove , Neptuno , sacri Custode Tarenti . Negligis immeritis nocituram , Post modo te natis fraudem committere : fo rs & , Debita Jura vicesq , superbae Te manent ipsum praecibus non linquar multis Teque piacula nulla resolvent . Orion's rapid Comrade Notus , me O'rewhelmed in th' Illyrian Sea ; Oh Seaman frowning , not forbear to spread Vpon my bones , and inhum'd head , A little fleeting sand ! what th' East doth threat , Hesperian waves may only beat Vainly Venusimu's woods , whilst safe and rich , Thou climbst to Fortunes highest pitch . Jove kind , and Neptune too , Tarentum's power Thou slights ; what on the guiltless score , Of thy ensuing sons may fall : like Vrne , Like funeral , and proud return , May wait thee too ; my curses shall have force Whence no Atonements get remorse . And Palinurus to Aeneas in his sixth book of Virgils Aeneids . Nunc me fluctus habent versantque in littore venti , Quod te per Coeli jucundum lumen & auras Per genitorem ora , per spem surgentis Juli. Eripe me his invicte malis , aut tu mihi terram Injice namque potes . I 'm now i' th' waves , winds toss me ' gainst the shore , By Heavens rejoycing light I thee implore ; And by the Air , by old Anchyses too , And by the hopes of young Julius , thou Vnconquer'd Hero , help me but away , From these sad troubles , or my body lay I' th' earth ; for thou canst do 't . Castor . Have the Gentiles so greatly esteemed the ceremony of burials ? Pollux . Yes , very much ; for their Religion did hold that the Soul of a body which was uninterred , was void of any intelligible essence , and left to the power and command of a raging furious phansie , and subject to the torment and affliction of corporal qualities ; so that it being an aiery body , sometimes the departed shadow would speak unto his remaining friends , and sometimes evilly vex and torment his enemies with revenge , as in the Poet , Dido threatneth Aeneas , saying , Omnibus umbra locis adero dabis improbe penas . My ghost shall every where attend thee , Villain I will torment thee . — Suetonius , as we have shown before , addeth the like concerning the dead body of C. Caligula the Emperour in the Garden of Lamius , being not duly buried ; for this body , because it was only covered with a light turff , did very much disquiet and trouble the possessors of the Garden , with violent incursions in the night ; until by his sisters , who were returned from banishment , it was taken up again and ritely and duly by them buried . Castor . And the house wherein the same Emperour died , could by no other way or means be freed from the fury of these shadows or spirits , as History makes mention , but by burning thereof . Pollux . Aristotle speaking of miracles , mentioneth a certain mountain in Norway , named Hechelberg , environed about with the Sea , that continually sent forth such lamentable voices , like the yelling and howling of infernal devils , insomuch that the noise and clamour of their terrible roaring might be heard almost a mile ; and the flocking together of great Ravens and Vultures neer it , did prohibit any access thereunto . And he reporteth that in Lyppora neer about the Aeolian Islands , there was a certain Hill from whence in the night there was heard Cymbals , and sounds of tinkling instruments of brass , with certain secret and hidden screechings , laughings and roarings of Spirits . But even now , Castor , thou didst make mention of Zazelus , whom also thou didst assert to have been called Earynomus by Pausania ; I desire thee to shew me something more largely concerning this Spirit . Castor . They do declare that he lives altogether by the flesh of the dead ; so as sometimes he doth not leave the bones . Pollux . Saxo Grammaticus , in the fifth book of his Danish History , doth most truly subscribe their consents and agreements to this thy Assertion ; for there he sets before our eyes an admirable History of one Asuitus and Asmundus , which easily proveth all thy sayings . Castor . I beseech thee declare this unto me , Pollux . Pollux . Give attention ; it is thus : Asuitus and Asmundus had sworn with mutual vows each to other , that he which should live longest of them , would entomb himself alive . Now sickness did consume away Asuitus before Asmundus ; whereupon Asmundus for his Oath of friendship sake , with his dog and his horse entombed himself alive in a vast deep den ; having carried with him some meat , whereupon a long time he fed . And at length Ericus the King of Suecia came into that place with an Army , and broke open the tomb of Asuitus ; ( supposing there had been treasure hid therein ) but when the cave was opened , he drew out Asmundus , and brought him into the light , who was covered with a deformed sharp countenance , a deadly deformity , and gored with blood flowing from his fresh wounds . Castor . But this story pertaineth not to our purpose . Pollux . Truly it doth , if you diligently mark these verses , which set forth the cause of his wounds . Castor . Shew me those verses , if thou hast them . Pollux . They are these which follow . Quid stupetis qui relictum me Colore cernitis ? Obsolescit nempe vivus omnis inter mortuos , Nescio quo Stygii numinis ausu , Missus ab inferis Spiritus affluit Saevis alipedem dentibus edit , Infandoque Canem praebuit ori , Non contentus equi vel canis esu , Mox in me rapidos transtulit ungues , Discissaque gena sustulit aurem ; Hinc laceri vultus horret imago , Emicat inque fero vulnere sanguis Haud impune tamen monstrifer egit , Nam ferro secui mox caput ejus , Perfodique nocens stipite Corpus . Why are ye amaz'd to see me pale ! ' Mongst th'dead what 's living needs must fail : By what strange warrant from black Hell , A Spirit sent , I know not , fell With merciless teeth upon my Horse , And next my Dog without remorse , Devour'd : but not with Dog and Horse Contented , he on me the force Of his sharp nails try'd , hence did tear , Part of this cheek , and one whole ear ; So my torn face doth look thus ill , And all this blood appeareth still . But yet this monstrous fiend from me , I do assure you escap'd not free ; His head my sword did from him take , And 's trunk to th'ground I fixt with stake . Castor . I observe here , that Asmundus did cut the head of the Spirit Zazelus or Eurynomus , and struck and pierced his body with a club ; what ? have Spirits bodies , that may be seen and handled by men ? Pollux . Cortesius doth not deny , but that their natures may receive the habit and covering of vegetable bodies , and be transformed in several kindes of shapes , whereby they can the more craftily and subtilly delude and deceive the improvident wits of men . Basilius Magnus also testifieth the same , and witnesseth , that they have bodies appropriate to themselves , as likewise also have the pure Angels . Psellus a Necromancer doth also report the same ; and he also teacheth , That sometimes they sleep or rest , and do change their places , and shew themselves visible to the sences of men . Socrates asserteth , That a Spirit did speak with him , which also sometimes he saw and felt ; but their bodies cannot be discerned to be different in sex . But Marcus Cherronesus , an excellent searcher into the natures of Spirits , writeth , That they have simple bodies , and that there doth belong a difference of sex to compound bodies ; yet their bodies are easily drawn to motion and flexibility , and naturally apt to receive every configuration . For , saith he , even as the clouds do shew forth the apparition and resemblance sometimes of men , and sometimes of every thing you conceive ; so likewise do the bodies of Spirits receive various shapes as they please ; by reason whereof they transform themselves into the forms sometimes of men , and sometimes of women . Nevertheless this is not free to them all , but only to the fiery and aiery Spirits . For he teacheth , That the Spirits of the water have more slow and less active bodies , which by reason of the slowness and softness of that element , they do most especially resemble birds and women ; of which kinde the Naiades and Nereides are , celebrated by the Poets . Trimetius testifies , That the Devils do desire to assume the shapes of men rather then any other form ; but when they cannot finde the matter of the air convenient and befitting for that purpose . And he saith , That they frame such kinde of apparences to themselves , as the contrary humour or vapour will afford ; and so they are seen sometimes in the form and shape of a Lion , a Wolfe , a Sow , an Ass , a Centaure , of a Man horned , having feet like a Goat : such as it is reported were seen in the mountain of Thrungia , where there was heard a terrible roaring . Castor . Porphyrius in Eusebius , in his fourth book of Evangelical Preparations , teacheth , That some of these are good Spirits , and some bad ; but I have counted them to be all evil , Pollux . Pollux . Then it seemeth that thou art not seduced with the assertions either of Porphyrius , or Apuleus , or Proclus , or of some other Plantonicks , which are mentioned in St. Augustines book of The City of God , 1 , 2 , and 3 Chapters , who also do affirm that there are some of these Spirits good ; for Eusebius in the said book and 6 Chapter ; and St. Augustine concerning the same in his book of The City of God , the 9 Chapter and the 8 , with very great and strong Arguments do convince the Platonicks , that none of these Daemons are good , but all evil ; and that we do also approve of from their names , which are everywhere set forth in holy Scripture ; for the Devil is called Diabolus , that is , flowing downwards : that he which swelling with pride , determined to reign in high places , fell flowing downwards to the lowest parts , like the torrent of a violent stream , as Cassiodorus writeth . And he is called Sathan , that is , an adversary ; who as St. Jerome testifieth , by reason of the corruption of his own malice , he continually resisteth , and is an adversary against God , who is the chiefest good . He is called Behemoth in the 40 Chapter of Job , which signifieth an Ox ; for even as an Ox desireth bay , so he with the teeth of his suggestions , coveteth to destroy the upright lives of spiritual men . And Leviathan in the same place , which signifies an addition , because the Devil alwayes endeavours to adde evil to evil , and punishment to punishment . He is also called in Revelation 15 Apollyon , signifying a rooter out ; for he rooteth out the vertues which God planteth in the Soul. He is called a Serpent in the 12 of the Revelation , by reason of his virulency . A Lion in the 1 Epist . Peter and the last Chapter , which roareth about seeking whom he may devour . He is called a cunning Workman Isa . 55. because by his malice the vessels that are elected and approved . He is called , Isa . 34. Onocentaurus , Erynus , Pilosus , Syren , Lamia , Vlula , Struthio . And by David in the 90 Psal . an Aspe , Basiliske and Dragon . In the Gospel Mammon , the Prince of this world , and Ruler of darkness . Castor . Why therefore have the Divines declared , That the Almighty hath given two kindes of Spirits unto men ; the one good , the keeper and preserver of their lives , the other evil , resisting the good : if they are all evil ? Pollux . The holy Doctors do understand by the good Spirit a good Angel , such as we read Raphael was to Tobias , who bound the evil Spirit Asmodeus in the wilderness of the furthest parts of Egypt , that he might be the more safe . Castor . It had been more safe for every man to have been without the evil Spirits ; what therefore was the will of the heavenly Father concerning them ? Pollux . That by the assistance of the good Spirits , we might couragiously wage continual war against the evil Spirits ; but being clothed with the harness of righteousness , like valiant souldiers we may gird our loyns with truth , and with the sheild of faith resist and fight against all his darts . Castor . If we condescend unto this warfare of Spirits , it seemeth good to inquire whether the Devils have power of doing hurt , granted unto them by God ; or whether of themselves they can hurt as much as they please ? Pollux . If the last were true , who could compare the end of their hurting ? but it is very manifest , that their authority from on high is of so great existency , that John the Evangelist doubteth not to name the Devils the Princes of the earth . Castor . In what manner therefore do they hurt ? Pollux . Although they be most mighty and powerful Spirits , yet they can do no hurt unless it be by permission ; or , as Damascenus saith , By dispensation . And Chrysostom saith , They have a limited power ; for truly without the will of God , they cannot touch a hair of any mans head . The Devil could not have deceived the Prophets of Abab , if he had not received power from God ; neither could he have brought any detriment upon Job , either unto his body or his goods , but by the power God had given him . In the 7 of Exodus the Magicians made Frogs and Serpents by the power of the Devil permissively ; but Lice they could not bring forth , by reason of the greater power of God prohibiting them . Neither in the Gospel could the Devils hurt the Swine until Christ had given them leave . Castor . Therefore the Devil is not so much to be feared , but the Lord our God , that either he would not suffer him to rage against us ; or if at any time by his own determinate counsel he let loose his chairs , that then he would defend and mercifully preserve us . Pollux . Thou sayest well ; for even as a wilde Boar is not to be feared if he be bound , and held with a strong chain by a powerful strong man , and who is able by his strength to restrain the fierceness of the Boar ; but the man is to be feared , and requested , that he would not let loose the Boar : So also Satan is not to be feared , being bound with the cords of the Almighty ; but the Almighty rather , who holdeth him with a cord , lest at any time he should let loose his cord , for to execute his will against us . Castor . We know that the Devils , after the incarnation of the Word , were called the Lords of the earth ; but I wonder , where the Word is not yet incarnate , whether they have power also over men . Pollux . If it pleaseth God , they have very much ; but take a demonstration thereof , Castor , from the Caldeans , amongst whom the Devil raged with so much power and dominion , that they made no esteem of the true God , but worshipped the elements . There needeth not a demonstration of the Greeks ; for the fury of the Devil did so much reign amongst them , that by his Arguments , they accounted Saturn for a very great God , devouring their own proper Children ; and Jupiter , an adulterer and father of all filthiness , they named to be the father of Gods and men ; Bacchus , the most wicked example of all servitude and bondage , they called a free father ; Venus a strumpet , they termed a pure virgin ; and they worshipped Flora an harlot , as a type or example of virginity . There is no man that is ignorant , that the Egyptians have been worse then the Greeks , when they made peculiar Gods to themselves , by the inanimate perswasions of the Devil : for one worshipped a sheep , another a goat , another a calfe ; very many did worship hoggs , crows , hawks , vultures , eagles , crocodiles , cats , dogs , wolves , asses , dragons ; and things growing also , as onyons , garlick , and thornes ; as every one that is covetous of reading , shall finde in Damascenus , in his History of Josaphat and Barlaas , and in Eusebius , in the fourth book and first Chapter of Evangelical Preparations ; neither do I account the Hebrews ( who glory in being the off-spring of their father Abraham ) to have been better then the former , when also by the instinct of the devil , after their coming up out of Egypt , with cruel hands they violently assaulted the Prophets and holy men of God , whom at length they also slew : that I may hold my peace , how diligently they have brought into their Religion the Gods , or rather Devils of the Gentiles . Castor . I perceive by these thy assertions , that one Devil , and another Devil , hath been adored for Gods ; for thou hast now said , That the Greeks , by the madness wherewith the devil possessed them , have made unto themselves , Saturn , Jupiter , Bacchus , Venus , and Flora , for Gods ; which Lactantius in his fourth book De vera Sapientia , also accounteth for Devils . Pollux . Declare , I pray thee , the words of Lactantius . Castor . Mark them ; they are thus : The same Devils are the gods of the Gentiles ; but if any one will not believe these things of me , then let him credit Homer , who joyneth the great Jupiter to the great Devils ; and the other Poets and Philosophers do call them sometimes Gods , and sometimes Devils , whereof there is one true , and another false : for the most wicked Spirits when they are conjured , do confess themselves to be Devils ; but where they are worshipped , they declare themselves to be Gods , that they may thrust men into errors , and draw them from the worship of the true God ; through whom alone eternal death can be escaped . Pollux . It is expedient for me now to be more inquisitive in this discourse , whether there be power given to the Devils to foretell things to come ? concerning which thing hitherto I have not been able to dart at the right mark ; for this question seemeth sufficiently doubtful unto me . Castor . St. Augustine in his book De Natura Daemonum , dissolveth this Gordoneus knot , and saith , That the damned Spirits , being filled full of all manner of impiety and wickedness , do sometimes challenge to themselves power of foreseeing things to come because in the sense of their Aiery bodies , they have a fan more strong and prevalent power of fore-knowing , then men of earthly bodies can have ; or because of the incomparable swiftness of their aiery bodies , which wonderfully exceedeth not onely the celerity of men and wilde beasts , but also the flying of birds : by which means , they are able to declare things long before they come to be known ; which we , by reason of the earthly slowness of our sense , cease not to wonder at and admire : or because of the benefit of their continual life , they obtain this wonderful experience of things ; which we cannot attain to , because of the shortness of our momentaneous life , which is but as it were a bubble . Poll. This last assertion of S. Augustine seemeth unto me to be more true then the rest , because the Series of many years doth cause great experience . Cast . If any one shall deny these opinions of Augustine , as erroneous , Damascenus setteth a greater witness of these things , without all exception , before our eyes ; who in his second book of Orthodox Faith saith thus : That the devils cannot foreknow things to come , for that belongs only unto God : but so much as they are able to know , they have from the disposition of the celestial and inferiour bodies . Poll. Why therefore do the devils so willingly and of their own accord undertake Prophecies , and to answer Oracles ? What benefit have they from hence ? Cast . Nothing , but that hereby they seek to get great estimation , and covet to be counted worthy of admiration , and to be adored in stead of Gods. Poll. We know that the devil is the father of lyes , Castor : from whence we are piously to believe , that those things which he foretelleth , he extracteth from his own lyes . Cast . Furthermore , the Prophet Esaias saith thus : Shew the things that are to come hereafter , and tell us , that we may know that ye are gods . And the Apostle Peter also saith , The prophecie came not in old time by the will of man , but holy men of God spake as they were moved by the holy Ghost . Poll. No man therefore will deny that they do sometimes foretel things to come . Cast . No man , certainly : but for what cause that is attained to , Chrysostom doth most clearly teach , in these words : It is granted , he saith , that sometimes the devil doth speak truth , that he might commend his own lying with rare verity : whereas , if he should never tell the truth , he could deceive no man , neither would his lying suffice him to tempt with . Thus far Chrysostome . Notwithstanding , if he understand that he hath not grace granted unto him of himself to foretel the truth , he foretelleth things nevertheless ; but so obscurely , saith S. Augustine , that he always layeth the blame of the things by him so foretold , upon the interpreter thereof . Porphyrius , in his book of Oracles , although he be the greatest maintainer of devils , and the most expert teacher of diabolical Arts , nevertheless he saith with the aforesaid Doctors , that the foreknowledge of things to come , is not only intricate to men , but also uncertain to the gods ; and full of many obscurities . Poll. Thou hast said , that the predictions of the devils are done in this manner , that they may gain authority to themselves amongst the credulous people , and be worshipped instead of Gods : for what end do the evil spirits work Miracles ? Cast . What is a Miracle , Pollux ? Poll. A new and unwonted accident , which cometh to pass contrary to its course and custom , and draweth men into admiration thereof . Cast . But do they work Miracles ? Poll. They do : for whereby dost thou believe that Aesculapius was honoured in his Consecration for a god , but onely by the means of a Miracle , when he conveyed a Serpent from Epidaurus to Rome ? What gave so great authority to Juno , but onely the working of a Miracle ? when her Image of wood was asked by Furius Camillus whether it would be carried to Rome , and it answered with a humane voice , It would . Also , from thence Fortune was made a goddess , because her Statua , in the way to Latium , in the hearing of many people , not once , but oftentimes spoke with a humane voice . In the 8 Chapter of the Acts of the Apostles , we read of Miracles done by Simon the son of Rachel ; and in Exod. 8. of the Magicians of Pharoah , who in the sight of many people brought forth frogs and serpents , and turned the waters into blood . Apuleus doth testifie the power of men to be so great in Inchantments , that the devils do not only work Miracles by the means of men , but they are able also to subvert Nature , and with a Demoniacal Incantation , make violent streams to stay their course , To turn the windes , To make the Sun stand still , To break the course of the Moon , To lay impediments upon the Stars , To prolong the day , and to shorten the night ; as Lucanus excellently sheweth . Cessavere vices rerum , dilataque longa , Haesit nocte dies , legi non paruit aether , Terruit & praeceps audito Carmine mundus . The course of things did cease , obstructed light Opprest , stuck fast in duskie shades of night : Amazed Skies their usual Laws forbear , The world was scorch'd when it her charms did hear . And Tibullus of a certain Demoniacal Charm. Hanc ego de coelo ducentem sydera vidi , Fulminis ac rapidi Carmine vertit iter , Haec cantu funditque solum manesque sepulchris Elicit , & tepido devorat ossa rogo . Cum libet haec tristi depellit lumina coelo , Cum libet aestivo convocat orbe nives . Her have I seen draw down nights sparkling eyes , With a dead Palsie swiftest streams surprize ; Turn earth to water , from a desart Tomb Make the departed drowsie Manes come . With Charmes she 'll muffle the sad Skies in mist , In Summer Winters snow bring when she list . Cast . I do not any more wonder that Moses called God Wonderful , that he doth so connive at this sink of wickedness , and most wicked seducers , that he granteth them power to act such things so freely . Poll. Firmianus excellently sheweth why God doth so , in his last book but one of the works of God , De opificio Dei : for he saith , that vertue is not vertue , unless it have some like , in ruling whereof it may shew and exercise its power : for he saith , As Victory cannot stand without Vertue , so neither can Vertue subsist without an Enemy ; which Vertue no sooner had the Almighty indued man withal , but he forthwith added unto him an enemy , lest that vertue should lose its nature , being stupified with idleness . He saith , that a man cannot otherwise attain to the highest step , unless he have alwayes an active hand ; and that he shall establish and build up his salvation with a continual warfare and contention : for God will not that mortal men shall come to immortal blessedness with an easie journey , but he must wrestle and strive with sayls and oars against the author and inventor of all evils and errors , who causeth and worketh execrable things and miracles . Cast . But sometimes it cometh to pass , that by reason of the subtil snares and stratagems of the devil , which he so craftily prepareth against us , and especially against simple persons , whom he intangleth with vain Religions , so that we cannot resist him ; or if we suppose our selves to be very able to withstand him , yet nevertheless we shall be very much deceived by him ; as we read he oftentimes did to the good , but almost foolish Pastor , of whom Tritemius maketh mention . Poll. But what happened to this good Pastor , and whom thou termest simple ? Cast . Tritemius saith , Insomuch that he was not strong in faith , therefore he made more account of the name of Saint Blaze , and attributed more power and custody unto it , then unto the name of God , the best and greatest good . Poll. In what manner ? Cast . He had in his walking-staff , or Pastoral Crook , a Schedule inscribed with the name of St. Blaze ; by the power and vertue of which staff , he did believe his swine were safely defended from the ravening of the wolves : and he did attribute so great a Deity to that Schedule , that he would leave his herd of swine to feed in the fields alone : notwithstanding , a certain time coming when the Pastor was absent from his flock , and a certain man coming in the mean time , saw the devil keeping them ; and he asked him what he kept here , who is the worst persecutor of the salvation of men ? He answered , I keep these swine . The other replied , By whose command ? The devil saith , By the foolish confidence the Pastor : for he included a certain Schedule in his staff , unto which he ascribeth divine vertue , or to the inscription of the name of St. Blaze ; and now , contrary to his own law , he believeth that his hogs are thereby defended from the injury of wolves ; inhering to me with a false superstition ; where when he hath been by me called again and again , and hath not appeared , I have taken this custody upon myself , instead of St. Blaze : for I alwayes freely stand instead of God and his Saints : so also now most freely do I keep his swine for St. Blaze , that I may magnifie and confirm the foolish man in his vain confidence ; and thereby I may seduce him so , that he may esteem of this Schedule more then God. Poll. This is a pleasant story : but I do not wonder that the devil should impose so much upon so simple a Pastor , when he doth in many things prevail over the more wise , if they do fit themselves to his opportunities ; which the Church contradicteth . Poll. But are all things wrought and brought to pass by means of the devil , which men call Miracles ? Cast . No : for we must give unto Nature that which seemeth to belong unto her , who is said to be the greatest worker of Miracles ; as that which we have experienced in the stone Asbestos , which , as Solinus witnesseth , being once set on fire , cannot be quenched : and the root Baara , described by Josephus in the history of Jerusalem , which he testifieth to be of the colour of a flame of fire , splendent and shining in the night ; but so difficult to be taken , that it alwayes flies from under the hand of him that would take it , and deceiveth his eyes so long , until it be sprinkled with the urine of a menstruous woman : and when it is retained by this means , it may not be gathered or plucked up without danger ; for present death followeth him that gathereth or plucketh it up , unless he shall be fortified with a Preservative about his neck , of the same root . For which cause , they who want the same root , do scarifie it round about ; and having bound the root about with a bond , they tye the same to a dog , and suddenly depart away . Whereupon , the dog , too much endeavouring to follow after him , draweth up the root ; and , as if the dog were to perform the turn of his Master , he forthwith dies ; and afterwards the same root may be taken and handled without any danger to any man. And the same Josephus teacheth , that the same root is of such present force for expiations , that also those who are vexed and tormented with unclean spirits , are immediately delivered , if they carry this root about them . Notwithstanding there is nothing hindereth , but that Art also may imitate Nature in the working of Miracles ; as we may read in Aristotle , of the Greek fire that would burn in water : of which the said Author , in his singular Treatise concerning this , hath described very many compositions . And concerning the fire which is extinguished with oyl , and kindled with cold water , when it is besprinkled over therewith . Poll. It sometimes happeneth that the devils do cloath themselves , sometimes in more slender , and sometimes in more gross habits , that thereby they may very much affright and molest men with horrible phantasies , and terrible sights ; with Ghosts appearing in divers and several shapes and aspects . What , cannot we be fortified with any thing to force and compel them to flie from us ? Cast . Origen , in his book against Celsus , saith , That there is no way more certain , then the naming of JESVS the true God. For he saith he hath oftentimes seen innumerable spirits so driven away , both from the souls and bodies of men . St. Athanasius , in his book de variis Question . testifieth , that the most present remedy against the insultation of evil spirits , is the beginning of the 67 Psalm , Let God arise , and let his enemies be scattered . Cyprian , in his book Quod idola dii non sint , commandeth that the devils should be conjured away by the true God. Some men have declared , that Fire , which is the most holy of all enements , and the Creed , and also the instrument whereon the fire was carried , were very profitable for this purpose : from whence , in their sacrifices about the sepulchres of the dead , they diligently observed the use of lights : or else from thence that Pythagorus did determine , that God could be in no wise truly worshipped without lights burning . Some others do binde swords for this intent and purpose , taking the same out of the 11 Ode of Homer , where be writeth , that Vlysses , when he offered a sacrifice to his mothen , had a sword drawn present by him , wherewith he expelled and drove away the spirits from the blood of his sacrifice . And in the sixth of Virgil , when the Sybil led Aeneas into hell , she saith thus : — Procul , O procul esto profani , Tuque invade viam , vaginaque eripe ferrum . Hence , hence , all ye prophane ! do thou invade The way , and from 'ts confinement take thy blade . Philostratus writeth , that he compelled Apollonius , a spirit , obvious to him and his companions , to fligh , with contumelies and direful imprecations ; that the vision making a noise , and with great horror vanished away from them . Very many do much commend a Perfume of Calamint , Plony , Mint , Palma Christi , and Parsley , to be used in this case . Many do keep present with them Red Coral , Mugwort , Hypericon , Rue , or Vervin , for this purpose . Some do use for this business the tinkling of keys , sounding of consecrated bells , or the terrible ratling of Armour . Poll. I have sometimes heard from our Elders , that they made them Sigils inscribed with Pentagones ; by vertue whereof , the spirits might be expelled and driven away . What sayst thou to these ? Cast . Averrois writing against Algazelus , affirmeth such things to be almost nothing worth , unless to them that have confederated with the spirits . If therefore Averrois saith the truth , how then can the devils kingdom stand , divided against it self ? Poll. But we read that Solomon , a singular man with God , did make such Sigils . Cast . We do read truly that Solomon did make them ; but it was at such time when he worshipped Idols , and not when he was in the state of salvation . Tertullian offe●eth a more certain Antidote then all the former , and exhorteth us , as Job , the most strong champion of God , to sight against all the assaults of temptations : he admonisheth us to be clothed with the silken garment of Honesty , the purple-robe of Modesty and Shamefac'dness , and the cloak of Patience : and he perswadeth us to meditate upon all those things which the devil doth devise and invent , to overthrow our integrity ; that his falling may be proved the glory of our constancy , and that we be willing constantly to war against all machinations , which are permitted by God for this end . And the Prophet Jeremiah teacheth the same , in these words : The Lord of hosts is the approver of the just . D. Maximus , in his book de charitate , commandeth us to binde and kill the devils . He saith we do then binde them , when by diligent observation of the Commandments of God , we do diminish and quash those affections that do boyl up in us : And we are said to kill them , when we so truly mortifie our lusts , that we cut him of from all occasions of accusing ; saying with the Prophet , Depart , O homicide , the Lord the strong warrior is with me : thou shalt fall , and shalt be vanquished from me for ever . Olympiadorus , 10. cap. when he interpreteth the Ecclesiastical History , saith , That all sensual appetites are to be shut out , and excluded , so that the devil may not be admitted , neither by the allurements of the eyes , nor by itching ears , nor by the petulancie and frowardness of a hurtful tongue : for this he accounteth to be the most absolute seal against the power of the devils . Some do admonish us , in our going forth to war against the devil , to use two sorts of weapons : the one is pure Prayer , which may raise up our affections unto heaven ; and true and perfect knowledge , which may communicate and fill our understandings with wholesom doctrines , and may suggest unto us what we are to pray for , that we may pray ardently , according to St. James , and not doubtingly . In the Prophecie of Isaiah , and the Epistles of St. Paul , we may finde the same things ; Isa . 59. Eph. 6. and 1 Thess . 5. which may be as a remedy against vain Ghosts , that they may be expelled . Poll. For a remedy against Ghosts ? Dost thou conceive that a Ghost is divers and different from a spirit ? Cast . I know not truly what I may think hereof : for flowing in so spacious a Sea of many opinions , I am so led in doubt , that I cannot easily attain to a certain Port of judgement : for there are some which do suppose that these Ghosts are devils , by reason of the great fear and terror wherewith they ragingly molest men by night in their houses ; and sometimes for their innate nature do do hurt . There are others that do believe these Spirits are deceitful fantasies , deceiving those that are of evil belief ; who by their fallacious visions and imaginations do deceive and frighten the inhabitants in their houses : and do deny that they are Spirits indeed , because the Spirits have a body without hands and feet ; wherefore they can hurt no man , nor make any tumult : being ignorant that the Angel ( who also hath a body without hands and feet ) did carry Habakkuk with his whole dinner , by the hair of his head , into Babylon , and afterwards brought him back again , and set him in his own place ; neither considering that the Spirit of the Lord , also without a body , snatched up Philip , and carried him to Azotus : that I may forbear to speak concerning a certain incorporeal Spirit , which did so disquiet the house of my Grandfather , that by the space of almost thirty years he caused it to be uninhabitable , unless it were when a Lamp was burning therein ; neither did that then sufficiently quiet the same : for going out of the house , they did so mole●t them with stones from above in the streets , that they would cast out of their hands the hearts of Pine-trees , which they used for torches . Concerning the Ghost that haunted the house of Anthenodorus the Philosopher , and the tumultuous spirit of C. Caligula , there may more be spoken : but thou hast understood the relations of them already in the foregoing discourse . From all which , we may easily convince the opinions of those , who deny that the Spirits can walk , or make any motion ; but of how much truth we may hold the assertions of them , who do suppose that these tumultuous Spirits are neither devils , nor phantasms , but the souls of the dead , now hearken unto . Poll. Are there they who are of that opinion ? Cast . There are they who are of both opinions : for they do declare that these are the souls of them who have departed from their bodies laden and clogged in their sins ; which are therefore heard to be more or less turbulent in houses , according as they have any sensible ardent spark of that sin more or less ; so that except in the mean time they are expelled and driven away from thence , or expiated by Alms or Intercessions , they are compelled to a certain bound of liberty , wandering thereabouts in expectation of the last Judgement . Poll. Wherefore ? Cast. Because I believe that the souls of them which sleep in Christ do live with Christ , and do not wander about the earth ; and the souls of them who are oppressed and burdened with the grievous weight of their sins , since they are the members of Satan , are bound with Satan in the chains of darkness , expecting judgement in hell . Poll. But Firmianus , a Writer of no mean judgement , thinketh the contrary , in his Book which he hath written de Divino premio . Cast . How is that ? Poll. These are his words : Let not any man conceive that the souls of the dead are judged immediately after death : for they are all detained in one common custody , until the time shall come , wherein the Almighty Judge shall make examination and inquisition of their deeds . Then they who shall he found righteous , shall receive the reward of immortality ; but they whose sins and wickedness shall then be detected , shall not arise again , but shall be inclosed with the wicked in darkness , and destined to eternal punishments . Cast St. Augustine subscribeth to Lactantius in his Enchiridion , saying , That the time which is interposed between the death of mankinde and the last resurrection , containeth the souls in secret hidden receptacles , where every soul receiveth condigne rest or misery , for the good or evil which he did in the body while he lived . Poll. Neither doth St. Ambrose disagree from this : in his second book of Cain and Abel , he saith , That the soul is loosed from the body , and after the end of this life , is suspended to the ambiguous time of the last judgement . Cast . So also some have declared , that the soul of Trajanus Caesar did wander about ; but the soul of St. George was freed from such suffrage . Poll. Thou hast even now spoke , and that truly , that spacious is the sea of various opinions concerning these Spirits ; for so indeed it is : but what Port thou touchest at , I desire thee it may not seem troublesom to thee to tell me : for I am not as yet satisfied of the certainty hereof by our discourse . Cast . That which thou desirest , I conceive to be this : I hold that these tumultuous Spirits are meer images of Satan ; which are not to be feared , neither is there any credit to be given to their answers : and are in no wise the souls of the dead , which either live with Christ , if they have done well ; or else are bound in chains with Satan , if they have done evil . Poll. It remaineth that we sist out this , Castor : for it happeneth now sometimes , that my father appeareth to me in my sleep ; perhaps that may also seem unto thee to be a Spirit . Cast . It may seem so : but I will not in any thing contradict thee beyond Reason : of my self I will adde nothing ; but at leastwise I will annihilate thy opinion with the assertions of St. Augustine . Poll. What assertions are those ? Cast . In his 11 Book , which he intituleth De mortuorum cura , he offereth them as a means , saying , Humane infirmity doth so believe of himself , that when he seeth any one that is dead , in his sleep , he supposeth that he seeth the soul of that dead person ; but when he dreameth of any one that is alive , he then is out of doubt , that neither his soul nor his body , but the similitude of the man appeared unto him : As if they could be ignorant , that the souls of dead men do not appear unto them in dreams , but only the similitudes of the persons deceased . And he proveth both these to be done , by two examples which were at Mediolanus ; whereof the first he sheweth to have been the image of a certain father that was dead , who appeared to his son , admonishing him that he should not pay again a debt to an unjust Creditor , which the father had paid him before : for he saith the Case was thus : The father had paid a debt to a certain Creditor , which after the death of the father , the Creditor endeavoured by force to recover the same again of his son , who was ignorant of the payment thereof : to whom the image of his father appeared when he was sleeping , and shewed him where the Writing was hid . Whereupon , the son awakening from his sleep , sought for the Paper in the place he was directed , and sound it , and thereby overthrew the malice of his deceitful Creditor . The second example is , whereby the same St. Augustine sheweth that the living do appear to the living , in their sleep : for he saith , That Eurologius the Rhetorician , professing the Rhetorick of Cicero at Carthage , he found a difficult and obscure place that was not declared to him ; so that waking and sleeping he vexed himself by reason of his ignorance : but , in a certain night , the image of Aurelius Augustine appeared to him , and taught him in what manner the dark and difficult place was to be understood . Poll. Augustine doth therefore conclude , without doubt , that they are not souls . Cast . He doth so conclude : and the greater to strengthen such his judgement , he addeth , That if the souls of the dead have any interest or counsel in the affairs of the living , he undoubtedly knew , that his own pious mother did not desert him , not for one night , but when she was living , followed him both by sea and land : neither did he at any time sustain any anguish of heart , but comforted his sorrows . And that this may not seem too hard a speech , the president of Christ teacheth , that they do not erre , who affirm that the good Angels , by the appointment of God , and Divine dispensation , do sometimes come to , and visit men , both living and sleeping , and sometimes to the place where souls endure punishment : notwithstanding , it is not unto all , but only unto those who have so lived , that God shall judge them worthy of this mercy ; or unto those upon whom , without any respect unto their deserts , God will be pleased to glorifie his unspeakable mercy ; that by the prayers of the living they may obtain pardon of their sins , and deliverance from the prison of torments . Poll. I have sometimes read , that the same St. Augustine did write , that it is better for a man to doubt of secret things , then to contend about things uncertain . Cast . That is certainly true ; neither doth he declare himself to be an offence to those who do leave all these things to the unsearchable judgements of God , and labour not to finde out the secrets thereof . Poll. Because I have easily understood thy answers hitherto , I will not desist till thou hast fully resolved me concerning this subject . I desire therefore to know whether all Miracles which the devils perform , are done really , or imaginary phantasies . Cast . That they perform many things really , and many things only seemingly , we have already manifested out of the Writings of St. Augustine . For that great Prelate of the Christian Church , writeth , in the 11 Chapter of his book de Trinitate , That it is a very easie thing for the wicked Spirits , through the aiery substance of their bodies , to perform many things which seem wonderful ( to the souls that are oppressed with earthly bodies ) to be done . He also saith , That earthly bodies may be so qualified with art and exercise , that in publick Theaters they may perform such wonderful things , that those who never have seen them will not believe them , but that they were done by the assistance of the devil and his ministers , to make their bodies of such an aiery element , that the flesh wonders at . Or else , which is much , he saith also , That they do contrive with occult inspirations , forms , and fantasies of images , to delude humane sense ; wherewith , waking or sleeping , they may be deceived . Thus far Augustine . But , if thou wilt , I will produce also another witness without exception , Pollux . Poll. I would have thee tell me who that is . Cast . Abbas Tritemius , in his third Question to St. Maximus Emilianus , which is spoken of before , saith thus : The devils , amongst unfaithful people , do seem to raise up the dead to life , and to shew miracles to curious men , that they might as it were swallow them up with error in stead of miracles ; and are altogether pertinacious and obstinate : but they cannot truly and really raise up the dead , but do variously deceive the senses of men , shewing them feigned resemblances of the dead . For it is certainly manifest , that the devils can do all things , but only in a false similitude of holy miracles in truth . Poll. Some say that the devils are obedient to wicked men , because of the similitude of their malice . How seemeth that to thee ? Cast . It seemeth to me , that they are obedient to evil men , but not to all men . Poll. But to whom ? Cast . To those certainly with whom they have contracted and made compacts and covenants ; as those women which they call Pythonists are accounted , who have vowed themselves by promise unto him . Poll. But although they are compelled to be so serviceable unto them , yet is this service true or feigned ? Cast . It is feigned , certainly : for they are subservient unto men of their own accord , and genuine wo●k , that they may deceive them , and allure them to themselves . Although we do not deny that their service is sometimes true , but only towards those men , whose faith in the Lord Jesus Christ , by the merit of his holiness , hath caused them to be acceptable , and friends unto him . And that Lactantius also testifies , in these words , in his second book De origine Erroris , and 16 Chapter , That the devils do fear the just , that is , those that worship God , in whose Name they are conjured to depart out of bodies , and with whose words they are beaten as it were with scourges : and they do not only confess that they are devils , but do declare their names : neither can they lye unto the just . And the same Lactantius in his fourth book De vera Sapientia , Chap. 27. saith , That it is necessary that they who are of the true Christian Religion , should know the course and order of the devils , and understand their subtilty , and restrain their force , and conquer and subdue them with spiritual weapons , and force them to obey them . Poll. I am now by thee sufficiently informed of all things which I have hitherto desired to know ; wherefore I shall not any further trouble thee with my Questions , or rather Riddles , but leave thee to thy own occasions . Cast. Neither have I counted my self idle in answering thee : but let the use thereof yield us each to other an equal recompence . Farewel therefore . Poll. And thee also . GERARD CREMONENSIS OF ASTRONOMICAL GEOMANCY . BEcause Astronomy is so transcendent and subtil an Art in it self , that therein a man ought to have respect unto so many things before he can attain to true judgement thereby , because the eye of the understanding will not pierce unto the half thereof , and few Doctors of our later time have been found so experienced therein , that they know sufficiently how to judge thereby ; Therefore I have composed this work , which I will have to be named , Astronomical Geomancy ; wherein , I will sufficiently teach how to judge with less labour and study . For in this present Science it is not requisite to behold neither the Ascendent , nor the hour in a Table , as it is in Astrology . It is expedient therefore , to make four unequal lines , by the points casually set down ; and to joyn together those points ; and out of the points which are not joyned together , which do remain in the heads of the lines , ( as it is done in Geomancy ) extract one figure ; and the sign of the Zodiack that answereth to that figure , put for the Ascendent , for the words sake . If Acquisitio arise from the heads of those four Lines , let Aries be placed in the Ascendent ; if Laetitia , or the lesser Fortune put Taurus in the Ascendent ; if Puer or Rubeus , place Gemini ; if Albus , Cancer ; if Via , Leo ; if Conjunctio or the Dragons Head , Virgo ; if Puella , Libra ; if Amissio or Tristitia , Scorpio ; if the Dragons Tail , Sagittary ; if Populus , Capricorn ; if Fortuna major , Aquary ; if Career , then put Pisces for the Ascendent . Afterwards in the second House , let that sign be placed which immediately succeeds the other . In the third House the third Sign , and so place the rest in order until you come unto the end of the Signes ; and make one square figure divided into twelve equal parts , and therein place the Signs in order , as it is in Astrology , and as you may finde them in this figure : neither are we here to regard the * witnesses , or * Judge , or any other thing which belongs to Geomancy ; but only the sixteen Figures , that by them we may have the twelve Signs , to which they agree ; and observe the manner of the Figure as it is here placed . Look how the twelve Signes are placed in the figure , and so may any other Sign be ascending in his turn , as Aries is here . ♈ ♉ ☋ ♊ ♄ ♀ ♋ ♌ ♍ ♃ ♎ ☽ ♏ ☊ ♐ ♀ ♑ ☉ ♒ ♂ ♓ Afterwards it is requisite to make four Lines by course for every Planet , by points casually pricked down ; and likewise for the Dragons Head , as you have done for the Ascendent , and divide those points by twelve ; and that which remaineth above twelve , or the twelfth it self , if a greater number doth not remain , retain , and the Planet for which the projection was made , place in that House of which the superabounding number shall be ; that is , if there remain twelve , let the Planet be placed in the twelfth House ; if ten , in the tenth House ; if one , in the first House ; if two , in the second House ; and so of the rest . And you ought alwayes to begin from the Sun , and afterwards from the Moon , then from Venus and Mercury , and from Saturn , Jupiter and Mars , and the Dragons Head and Dragons Tail ; but you must alwayes take heed , that you do not make a question in a rainy , cloudy , or a very windy season , or when thou art angry , or thy minde busied with many affairs ; nor for tempters or deriders , neither that you may renew and reiterate the same Question again under the same figure or form ; for that is error . Questions of the first House . IF you are desirous to know concerning the life of any man whether it shall be long or short , behold the Lord of the Ascendent , who if he be in strong Angles , it signifies long life ; in succedents , a middle age ; and in cadent Houses , a short life ; and if he be in strong Angles , he signifies greater years ; if in Succedents , meaner years ; if in Cadents , lesser years . The lesser years of Saturn are thirty , the meaner are forty four years , and the greater fifty eight . The lesser years of Jupiter are twelve , the meaner years forty , and the greater , accordingly are forty seven . The lesser years of Mars are fifteen , his means years forty , and the greater years forty seven . The lesser years of the Sun are nineteen , his mean years forty five , and his greater years eighty two . The lesser years of Venus are eight , her mean years forty five , and her greater years eighty two . Mercury's lesser years are twenty , his means years forty nine , and his greater years eighty . The lesser years of the Moon are fifteen , her mean years thirty nine , and her greater years a hundred and seven . And also look if Mars or Saturn shall be in the first House , and the Lord of the eighth with them ; and if the Sun shall be in the eighth , the Querent shall not live : likewise if the Lord of the Ascendent shall happen to be void of course , and Mars be in the eighth , the Querent shall not live ; but if the Sun and the Moon shall be in conjunction in the seventh House , and Venus in the second , he shall live well . The accidents of the nativity are likewise to be considered . If you finde Saturn or Mercury in the first , * he is foolish and talkative ; if it be Mars and Mercury , he will not be servile , but a wrangler and scoffer ; if the Sun and Mercury , he will be a speaker of truth ; and if the Sun be in Aries , he will apply himself to learn whatsoever he shall hear ; if Venus be in the seventh , he will be luxurious ; and if Saturn , Mercury and Venus be in their fall , he will be a Sodomite ; if the Sun and Venus be in the tenth , and the Moon in the first , he will be very liberal ; if Venus , Mercury and the Dragons Head be in the first , he will be covetous ; if the Moon and Mars be in the first , he will be subject to great bondage ; and if Mars be Lord of the nativity , he will be rich , and an evil speaker , and litigious ; and if the Sun be in the first , he will be envious , having a fair body , not very lean , nor very fat ; and if Venus be in the first , he will be white and fair ; if Mercury be in the first , he will not be stable , but alwayes in motion ; but if the Moon be found there , it denotes him to have a graceful face , brest and arms ; if Saturn be there , the man will be black and filthy ; if Jupiter , he will have a round face , a fair forehead , a ruddy complexion mixt with a little white . If you would know his office or art : if the Moon be in the seventh with Saturn , or in the fourth , or in the tenth , or in the first , it is not good for him to build any house in a City , nor to build a ship , neither is it good for him to be a tiller of land , or to dress vines , or plant trees ; but to be imployed about some office belonging to the water , or concerning marriages , or to be a Post or a Messenger ; neither let him apply himself much to his master , because he shall gain no repute from him : if the Moon be in the fifth or third , it will be good to him ; in the second , eighth , sixth and twelfth , neither good nor evil . Jupiter signifies Bishops , Prelates , Nobles , Potentates , Judges , Wise men , Merchants and Usurers . Mars signifies Warriors , Incendiaries , Homicides , Physitians , Barbers , Hangmen , Gold-Smiths , Cooks , furnaces , and all fireworks . And if Mars be in strong Signes , he will be poor and die in captivity , unless he put himself in arms with some souldier or vassal . The Sun signifieth Emperors , Kings , Princes , Nobles , Lords , and Judges . Venus signifies Queens and Ladies , Marriages , Communications , Friendship , Apothecaries , Taylors , and such as make Ornaments for Playes , sellers of Cloth , Jesters , Vintners , Players at dice , Whores and Robbers . Mercury signifies Clerks , Philosophers , Astrologers , Geometricians , Arithmeticians , Latin writers , and Painters , and all subtil Artists , as well men as women , and their Arts. Concerning the intention of the Querent , look unto the Sign ascending , and his Lord ; and where you finde , the Lord of the Ascendent , he comes to inquire about something pertaining to that House ; and if the Sun be Lord of the Ascendent , his Question is concerning fear which he is in of some man ; if Venus , he enquireth of Arts , that he may know some proper Arts , or he enquireth concerning things belonging to women . If Mercury be Lord of the Ascendent , he seeketh after something that is lost , or enquireth concerning some infirmity . If the Moon , he seeketh also for something lost , or enquireth about sickness , or some disease in his eyes . If Saturn be Lord of the Ascendent , he enquireth about some sickness , or concerning a Prince ; and keppeth silence , but hath some great grief or anguish in his heart . If Jupiter be Lord of the Ascendent , his Question is concerning some infirmity , or restitution , or for some office which he desireth to have . If Mars , he enquireth for some fear , or of an enemy , death , sickness , riches , or substance . Questions of the second House . IF you would be informed concerning the substance of any man whether he shall be rich or not , behold the Lord of the second , which if he shall be with a good Planet , and a good Planet likewise in the second , he shall be rich ; but if the Lord of the second be joyned with evil Planets , and an evil Planet shall be in the second , he shall be poor . If you would know whether you shall have again a thing lent , or not , look if there be an evil Planet in the second , and disagreeing with his Lord ; then he that detaineth the thing lent , will not willingly render back the same : but if there be a good Planet in the second , and agreeing with his Lord , it shall easily be recovered ; and if the Lord of the second be exalted and be evil , or if an evil Planet be with him in the second , or if the Lord of the second be exalted , he which keepeth the thing deposited , will not willingly restore the same , but he shall do it whether he will or not . And if an evil Planet be in the second , it 's to be recovered : but if Mercury be in the second , so that he be his Lord , and bringeth contrariety then it shall be recovered ; and if a good Planet be in the second House , he signifies recovery , although he be the Lord thereof . Mark therefore the concord and discord of the Planets : the Moon and Jupiter are friends , the Moon and Mars enemies ; Mercury and the Sun are friends , Mercury and Venus enemies ; Venus and Jupiter are friends , Jupiter and the Moon are enemies . The Planets are said to be friends , when they agree in one nature and quality , as Mars and the Sun , because both their natures are hot and dry ; Venus and the Moon do agree in cold and moisture : or when Planets do agree in substance and nature , as Jupiter and Venus are friends : or when the House of one is the exaltation of another , or on the contrary . Questions of the third House . IF that you desire to know , how many brethren a man hath , see the Lord of the third , and it is to be held , that to so many Planets as he is joyned , so many brethren the Querent hath ; and the Masculine Planets signifie brethren , and the female Planets sisters ; and note , That Saturn and Mars , the Sun , Jupiter , & the Dragons Head , are masculine ; but the Moon , Venus and the Dragons Tail are foeminine : but Mercury is promiscuous , sometimes masculine , and sometimes foeminine : he is masculine when he is joyned to masculine Planets , or when he is in a masculine quarter of the Zodiack ; and he is foeminine , when he is joyned to foeminine Planets , or when he is in a foeminine quarter of the Zodiack . Questions of the fourth House . IF thou wouldst know whether it be good for thee to stay in any Land , City , Village , Territory , or House , or not , behold the Lord of the Ascendent of the fourth , and of the seventh ; and if the Lord of the fourth be in the seventh , and be good , and the Lords of the first and the tenth House be good , and with good Planets , then it is good for thee to continue in that place wherein thou art . And if the Lord of the seventh be with a good Planet , and the Lord of the fourth with an evil Planet , then it is not good for thee to abide there , because if thou dost continue there , thou shalt suffer many losses , and have evil reports raised on thee in that Country . But if thou wouldst know when any one that is absent will return , behold the Lord of the Ascendent ; and if you finde him in any one of the four Angles , he will return in that year ; and if he be not in an Angle , then see how far he is distant from the first Angle ; for so long he will stay , and so many years as there be Houses . If you would be informed of the dearth or plenty of things , behold the strong Houses , the Succedents and the Cadents ; for the strong Houses signifie dearth and scarcity , the Succedents a moderate season , neither too dear , nor too cheap , the Cadents signifie plenty and profitableness of things . Consider also the Planets , and their places , which if they be in strong Houses , the things which are signified by those Planets will be rare : and note , That Saturn doth signifie fields , vines , and instruments to work in fields , and leather , and of fruits , corn , acorns , oak-apples , and pomegranates . Jupiter hath oyl , honey , silk-wormes , cloth , wine , and grass , and things that are odoriferous . Mars signifies wine , and flesh , and especially hogs , wars , and armour , and such things as belong thereunto , and red garments . The Sun hath signification of wheat , and wine , purple colours , and cloth , and all things that are assimulated unto gold , horses and birds , such as hawks and falcons . Venus doth signifie fatness and grapes , figs and dates , fish and pastimes . Mercury hath barley , millet , grain , money , and quicksilver . The Moon signifies oats , milk , cheese , fire and salt , cows , rams , hens , and silver , and accordingly plenty and scarcity of them . Questions of the fifth House . IF you would know whether a woman be with Child , or whether she will have any children , or not , look if the Lord of the Ascendent be in the seventh , or the Lord of the fifth in the first , or the Lord of the first in the fifth , or if the Lord of the fifth be in the seventh , or if the Lord of the seventh be in the fifth , or the Moon with them ; or if good Planets be in the first , or the fifth , or with the Lord of the fifth , or * R. in Angles , she is with child , or may have children ; but if you finde none of them , but evil Planets in the same places , she neither is with child , neither will she have any children : and if there be both good and evil Planets in the said places , then happily she may have children , but they will not live ; but if Cancer , Scorpio or Pisces shall be in the first or fifth House , she may have children ; but if Leo and Virgo be there , she is not with child , neither shall she ever have any children ; or if the Lord of the fifth shall be in them Houses . And if you would know , within how many years she shall have children , look where you finde the Lord of the fifth ; for in that year she shall have issue ; if he be in the first , in the first year ; if in the second , in the second year ; and so you may number unto the twelfth House . And if mean Signes be in the Ascendent , she that is with child hath twins in her wombe , which will live , if a good Planet be in the first ; and if an evil Plahet , they will die ; and if there be one good and another evil , one shall live , and another die ; and if a mean Sign shall be ascending , and Mars in that Sign , the mother shall die , and not the child ; if Saturn , both the mother and child shall die ; and if the Dragons Tail be there , it 's possible they will both die ; but the infant shall not escape : and if the Dragons Tail be so in the first , and the tenth House fallen , the mother shall die ; likewise if Mars and the Moon , or Mars and Saturn be in the first , seventh or tenth , the mother shall die . Whether the party with child shall miscarry or not . Consider if a moveable Sign be ascending , because if it be so , she will miscarry . If you would know whether a woman shall bring forth a man-child , or a woman-child ; behold the Ascendent and his Lord , which if he be masculine , and in a masculine Sign , or in a masculine quarter of the Figure , it is a male-child ; but if the Lord of the Ascendent be feminine , and in a feminine Sign , or in a feminine quarter of the Circle , it will be a woman child ; and so you shall consider also of the Moon . Consider also if more of the Planets be in masculine Signes , then it will be a male-child ; and if many Planets be in feminine Signes , then it is a female-child . And if you would know whether the child be legitimate or adulterate ; see if Saturn , Mars or the Dragons Tail be in the fifth , or with the Lord of the fifth ; because if it be so , it is adulterate ; but if a good Planet shall be there , it is legitimate : and if the Lord of the first be in the fifth , or with his Lord , it is legitimate ; and so likewise if the Lord of the fifth be found in the first , or with the Lord of the first . If you desire to know whether rumours be true or false , see if you finde Saturn , Mars or the Dragons Tail , in the Ascendent ; because if they be so , then the rumours are false ; but if you finde the Sun , Jupiter or the Dragons Head there , then they are true ; and if there be masculine Planets in masculine Signes , and feminine Planets in feminine Signes , then they are true ; and if both good and evil Planets be there , then they are partly true and partly false ; and if there be a good Sign with the Planet , it testifies the truth ; and if the Planet fall with an evil Sign , then it is false ; likewise if Mercury be in the first , the news is false : but if the Moon be in the first in a feminine Sign , or joyned with the Lord of the Ascendent in a feminine Sign , then the rumours are true ; also if good Planets be in the first , fifth or ninth , and feminine Signes , they are true ; but if otherwise , they are not . If you would know whether any one that is absent will return , and when ; see the Lord of the Ascendent and the first , which if you finde them together , for certain he will come , and is now beginning his Journey . Likewise if the Lord of the fifth be in the first , or with the Lord of the first , and if he be in his fall , the messenger is sick in his way ; but if the Lord of the fifth be exalted , then he cometh joyfully . And if he be in a cadent Sign , he shall be grievously afflicted with sickness , or shall die . If you would know if he bringeth that with him for which he went , or not , behold the Lord of the seventh ; which if he be good , he bringeth that which he sought for ; and if he be in his fall , or an evil Planet be there , he bringeth nothing with him . Questions of the sixth House . WHether the sick shall recover his health , or die . If the Question be concerning his sickness , see if Saturn , or Mars , or the Dragons Tail be in the first , and whether his Lord be joyned with an evil Planet , then he shall die soon . And if the Lord of the first be good , and evil Planets be in the first with his Lord , or likewise in the first or the eighth , for certain he will die : But if the Lord of the first be in the eighth , or with the Lord of the eighth ; or the Lord of the eighth in the first , or with the Lord of the first , there is doubt of his death . And if evil Planets do possess the Angles , evil and destruction is threatned to the sick . But if good Planets shall be in the first , sixth and eighth , and likewise in the Angles , and the Lord of the first be from the eighth and his Lord , then the sick person shall live and recover his health . If you desire to know whether he will be cured by medicines , give the first House to the Physitian , the tenth to the sick , the seventh to his diseases , and the fourth to the medicines . If evil Planets be in the first , the Physitian shall profit him nothing ; but they testifie that this will be worse for the diseased : but the Fortunes do signifie , that he shall be profitable to him . And if evil Planets do occupy the tenth House , the sick person is the cause ; for they testifie , that he himself is the cause of his own disease : but the Fortunes being there , signifie the contrary . But if evil Planets be in the tenth House , they change the condition of the sick out of one disease into another ; but the Fortunes being there , do deliver him without the help of Physitians or medicines . Also evil Planets being in the fourth , do testifie , that the medicines do augment his grief ; and the Fortunes being there , do mitigate and heal him . If thou wouldst know if thou shalt go unto the person and heal him ; consider the place then : for if he shall be with Saturn , Mars , or the Dragons Tail , or * R * with the Sun , go not unto him ; but if Jupiter , Venus or the Dragons Head be in the first or in the seventh , go , for it will be good : and if there be the Moon with a good Planet , go , and give him physick ; but if she shall be with an evil Planet , and especially in the seventh House , then thou shalt not go , because thou shalt profit him nothing : and if there be good Planets there , go and look diligently to him , where or in what members he suffers ; because Aries hath the head , Taurus the neck , Cancer the breast and lungs , Leo the heart and stomack , Virgo the belly and intestines , Libra the reins and loyns , Scorpio the secret members , Sagittary the thighs , Capricorn the knees , Aquary the legs , and Pisces the feet . Questions of the seventh House . FOr theft , look unto the Lord of the seventh : which if he be in the first , the theft shall be restored again ; but if the Lord of the first be in the seventh , it shall be a long time sought after , and at length shall be found : but if the Moon be in the first , or with his Lord , it shall be found ; if the Moon be in the fifth , or with the Lord of the first , or * R * in the first , it may be found ; but if the Sun and the Moon be in the fifth , and if the Lord of the eighth be with the Lord of the first with the first , it shall be found ; but if the Lord of the second be in the eighth , it shall not be found . And if Saturn , or Mars , or the Dragons Tail be in the second , it shall not be found , nor be altogether lost . And if the Lord of the second be in the first , the thing that is lost shall be found ; but it shall not be known from whence it came . If the Lord of the first be in the second , it may be found after much labour . And if the Lord of the second be in his fall , it will never be found ; but if he be exalted , it shall be found very well : but the seventh House sheweth the thief . But if you would know what it is that is stollen , behold the Lord of the second ; which if he be Saturn , it is lead , iron , a kettle , a trivet , a garment , or some black thing , or leather . If he be Jupiter , then it is some white thing , as tin , silver , or mixt with white and yellow veins . The Sun signifies gold and precious pearls . Mars signifies things belonging to the fire . Venus signifies things belonging to women , as gloves , rings , and fair ornaments . The Moon , beasts , such as horses , mules , &c. perfumes and wars . Mercury signifies money , books , writings , pictures , or garments of divers colours . If you would know how many thieves there were , see the Lord of the sixth ; which if he be in the second , or with the Lord of the second , there were many thieves ; and if they be in the third , the brethren or kinsmen of the Querent have committed the theft . If you would know whether the thief do yet remain in the Town : if they be in succedent Houses , he is not gone far off ; but if they be in cadent Houses , he is far remote . If you desire to know towards what Country the thief is fled , see in what Sign the Lord of the seventh is ; for if he be in Aries , he is in the middle of the East part . If in Taurus , in the South towards the East . If in Gemini , in the West towards the South . If in Cancer , full North. If in Leo , in the East towards the North. If in Virgo , in the South towards the West . If in Libra , full West . If in Scorpio , in the North neer the West . If in Sagittary , in the East nigh the North. If in Capricorn , full South . If in Aquary , in the West towards the North. And if in Pisces , in the North towards the West . If you would know whether the thief hath carried all the things stollen away with him , see the Lord of the seventh and the eighth ; and if the Lord of the seventh be in an Angle , he had a desire to carry away the same with him , but could not . If the Lord of the eighth be in a mean House , or in a cadent House , and the Lord of the second in a strong House , he hath carryed the theft wholly with him . And if the Lord of the seventh and the eighth be both in cadent Houses , he neither carryed it away , nor hath it . See by the seventh who is his companion , and what is his gain . If you would know the descent or nobility of a man or woman , look unto the Lord of the seventh ; which if you finde him in Angles , and the Lord of the first in Succedents or Cadents , the woman is more noble then the man. But if the Lord of the Ascendent be in an Angle , and the Lord of the seventh in a succedent or cadent House , the man is more noble then the woman . And after the same manner thou maist judge of two companions , or of any other persons whatsoever . And if the Lord of the seventh be in the ninth House , he will take a wife out of a forreign Country . If you desire to know whether an intended marriage shall take effect , or not , look to the Ascendent and his Lord , and the Moon , for the Querent ; and the seventh House , and his Lord , for the woman . And if the Lord of the Ascendent or the Moon be joyned to the Lord of the seventh , or be in the seventh , the marriage will be effected ; or if the Lord of the seventh be in the first , or with the Lord of the first , it will easily be brought to pass ; and the woman is more desirous thereof , then the man. If you would know whether thy wife or friend hath any other lover or not , look if Mars be in the seventh , so that he be not in his own House , for then she hath not any other lover . And if Saturn be there , she loveth another ; but he lieth not with her . And if the Dragons Tail be in the seventh , he lieth with her . And if Jupiter be there , she hardly containeth her self chaste . If Venus , she is merry , and much given to play and laughter , by reason whereof , she may be accounted a whore , and is not so . If Mercury be in the seventh , she had a lover , but now hath none . But if the Moon be in the seventh , she hath had no lover as yet , but will have one , and will be common . But if the Sun or the Dragons Head be there , she is chaste . And after the same manner may you Judge in the * ninth * concerning friends or lovers . If you would know which of them shall live longest , see the Lord of the first and of the seventh , which of them shall be in the stronger and better place , or joyned to the strongest Planets ; and that person who is most free and remote from the Lord of the eighth and his participation , to whom the Lord of his House answereth , shall live longest . If you desire to make a society or alliance , and would know whether it shall be brought to pass or not , or what shall happen thereupon , see if there be good Planets in the seventh and the first : and if so , the fellowship will be made , and good will come thereof ; and you may judge it to continue so many years , months or dayes , as the Lord of the seventh hath signification of . If you would know when such society shall be , look what Planet is in the seventh ; for if he be good , it shall come to pass that same year : or wedlock , * R * if the Question be thereof . If you would know whether they will well agree , see the first and his Lord , which is the signifier of the Querent ; and the seventh House and his Lord , which is the House of companions , wives and concubines ; which if they be concordant amongst themselves , there will be peace and union between them , and they shall profit : but if the Planets be in discord , there will be strife between them , and the society will not profit . If you would know which of them shall gain most , see the first and his Lord , and the seventh and his Lord , and which of them standeth best ; or if they be evil , which of them falleth : and he that falleth shall lose , and he that is exalted shall gain . Or otherwise , and which is better , see the second and his Lord , and the eighth and his Lord ; and in which House is the better Planet , or his Lord that shall be found in the better place , or joyned with the better Planets , he shall be the greater gainer . The second House and his Lord signifies the gain of the Querent : and the eighth House and his Lord signifies the gain of his fellow , or his part : and if they be both good , they shall both gain ; and if both evil , they shall both lose : and if one be good and the other evil , he whose significator is good , shall gain ; and he whose is evil , shall lose . And if you would know if two fellows shall love one another , look if the Lords of the first and the seventh be friends and agreeing , then they will love one another ; but if they be enemies and disagree , then they will not . If you desire to know who shall overcome in any cause , matter or controversie , behold the Lords of the first and the seventh , which if they be in Angles , neither of them shall overcome ; and see which of them is joyned with an evil Planet , because he shall overcome ; and if the Planet be evil from them both , the victor shall kill the conquered ; if one of them be strong , and the other weak , and the Planet which is in the strong House do not fall , nor hath not an evil Planet with him ; and if he which is weak be not in his own House , nor in his exaltation , nor with a good Planet , he whose Planet is in the strong House , shall overcome ; likewise he whose significator is in a mean House , shall have great fear and doubt in his heart , because sometimes he shall hope to conquer , and otherwhiles fear to be overcome . And note , that in a Question concerning war and kingdom , it is said that there is more power and efficacie , or fortitude in the exaltation of a Planet , then in his House ; but in all other Questions the contrary . If you would be informed concerning any one being that is gone to any fight , whether he shall return safe , see the Lord of the Ascendent ; if he be good , that is , with good Planets , and a good Planet in the first , he will return safe ; but if the Sun be with the Lord of the first , in any part of the Question , let him not go , because the Sun burneth him . And if the Lord of the seventh be with a good Planet , and the Lord of the first with a good Planet likewise , he shall have some impediment in the way ; but he will not die . And if an evil Planet be with the Lord of the first , and a good Planet in the first , if he goeth he shall suffer great damage , but not death ; nevertheless he may be grievously wounded . And if Saturn be in the first , or with the Lord of the first , let him not go ; because some impediment will happen unto him by some man that he will meet . And if there be an evil Planet with the Lord of the first , or Saturn be in the first , or with the Lord of the first , he will be wounded with wood or with a stone . If Mars and the Dragons Tail be in the first , or with the Lord of the first ; or if there evil Planets in the first , or with the Lord of the first , he will suffer wounds or death . See likewise if there be an evil Planet in the eighth , because then death is to be feared . And if the Sun be with the Lord of the seventh , or in the eighth , it signifies that it is ill to go . The like judgement is of the seventh and the tenth . And if a Question be proposed concerning the event of War , see the seventh and the first , and their Lords : for the first House and his Lord signifies the Querent ; and the seventh House and his Lord the adversary . So that if there be good Planets in the first , and evil in the seventh ; and if the Lord of the first and seventh be evil , the Querent shall overcome : but if there be an evil Planet with the Lord of the first , and an evil Planet in the first , and the Lord of the seventh good , or * R * in the seventh , the Querent shall be overcome , or taken , or slain . And if the Lords of them both be in the first , and there be good Planets from the part of the first House , unto the end of the House which is the middle of the Question ; and if evil Planets do possess the other half of the Question , that is to say , from the seventh unto the end of the twelfth house , the adversary shall overcome . But if both the Lords shall be in the Ascendent , and if they be good from the part of the first , and evil from the part of the seventh , they shall both suffer great loss ; but the Querent shall have the better in the end . But if the Lord of the Ascendent be in the seventh , or in his Question , it signifies fortitude of the adversary : and if the Lord of the seventh be in the first , or in his Question , it signifies fortitude of the actor . And if the Lord of the Ascendent be in the eighth , or with the Lord of the eighth ; or the Lord of the eighth in the first , or with the Lord of the first , it signifies the death of the Querent . And if the Lord of the seventh be in the second , or with his Lord ; or the Lord of the second in the seventh , or with the Lord of the seventh , it signifies the death of the enemy . If you would know whether War shall continue long or not , if mean or meanly ; if the Lords of the first and the seventh do agree , the parties shall be pacified after the War. If thou wouldst depart from the place wherein thou art , and remove thy self to some other place ; and if thou wouldst know whether it be better for thee to stay or go : or concerning two businesses , if thou destrest to know which of them is most expedient for thee to undertake , consider the Lords of the first and the second , for those places to which thou wouldst go , the place wherein thou art , and the gain which thou gettest there ; and the seventh and the eighth , and their Lords , for the place to which thou wouldst go , and the gain which thou mayst get there : and those places chuse , whose Lords are the better , or joyned to the better Planets . Or otherwise : behold the Lord of the Ascendent , and the Moon ; which if they be separated from evil Planets , and joyned to good and fortunate Planets , it is better for thee to go from the place where thou art , then to stay there , and to do what business soever thou hast in thy minde . And if the Lord of the Ascendent and the Moon be separated from the Fortunes , and joyned to evil Planets , then it is not good for thee to remove thy self , nor to do thy business . Or thus : See the Moon ; and if the Planet from which she is separated be better then that to whom she is joyned , do not remove : and if the Planet which she is joyned to , be better then that from which she is separated , then go . Questions of the eighth House . COncerning any man or woman , if you would know what kinde of death they shall die , see if Leo , Scorpio , † R. † Mars , be in the eighth , the party shall die by a beast . And if Saturn be in the eighth , or with the Lord of the eighth in Scorpio , Cancer , or Pisces , he shall die in water . And if an evil Planet be in the eighth , or with the Lord of the eighth ; or if Mars or the Dragons Tayl be there , he shall die by fire , iron , or of a fever . And if there be a good Planet in the eighth , or with the Lord of the eighth , he shall die a good death . Questions of the ninth House . COncerning long journeys , see if the Lord of the eighth hath good Planets with him : and if Saturn be in the ninth , and exalted in the tenth , so that he be not in his own House , do not go : for thou wilt meet with many obstacles , and War. And if an evil Planet be in the ninth , or with the Lord of the ninth , and the Lord of the ninth in his fall , he shall suffer great damage in the way : for if he goeth by water , he shall suffer shipwrack ; and if by Land , he shall have misfortunes , be taken , or die . If Saturn be in the ninth , or with his Lord , go securely . And if a good Planet be in the ninth , or with the Lord of the ninth , the way is good and secure . And if Mars be in the ninth , thou mayst not go : for thou wilt meet with mortal enemies in the way . And if the Lord of the ninth be with an evil † Planet , or the Sun , it signifies ill : but he shall not be taken . And if the Lord of the ninth have a good Planet neer him , he shall escape : but if evil , he shall be taken . If Venus be in the ninth , or with the Lord of the ninth , the way will be good , because he shall have comfort from women . And if Mercury be in the ninth , and the Lord of the ninth with good Planets , the way will be very good : and if he be with evil Planets , it will be evil . And the same is said of the Moon , as of Mercury . If the Dragons Tail be in the ninth , he will meet with theeves , or some evil people . And if the Dragons Head be in the ninth , the way will be good , because he shall be accompanied with Noble-men . And in this manner may you judge in the third House concerning short journeys . If you would know when the journey shall be accomplished , see the Lord of the ninth , and according to his fortitude or debility judge , because according to the place wherein he is , is signified years , months , or dayes : and so you shall judge concerning his stay , about what time he will come , by turning the years of the Lord of the ninth into dayes ; because so many dayes he shall tarry , as the Planet signifies in the place where he is . Or otherwise : weak Angles signifie a speedy journey , mean Angles a mean journey ; and the Lord of the ninth likewise , according to the place wherein he is found . And this I say concerning his return . If you would know whether he shall return from his journey with an imperfect voyage or not , see if the Moon be joyned with the Lord of the first , the third , or the ninth , and the Planet thereof be in his fall ; because if it be so , he shall return with an imperfect voyage . And if the Moon be in her exaltation , the journey shall speedily be effected . And if there be two strong Planets , and one Cadent , the journey shall be made ; and if one be strong , and another in his fall , he shall retire back . Questions of the tenth House . IF thou wouldst know whether thou shalt have any honour or benefit from a King , Bishop , or Lord , or not , look unto the first House , and the ninth , and their Lords : and if the Lord of the first be in the ninth , or with the Lord of the ninth , or with any other good Planet ; or if the Lord of the ninth be in the first , or with the Lord of the first , or with any other good Planet , as Venus , Jupiter , or the Dragon Head ; or if any of them be the Lord of the ninth , or * R * of the first , he shall receive honour and benefits from them . And if you would know whether he shall have it in his own Country , or in a forreign Country , look if the Lord of the ninth be in Angles , then it shall be in his own Country : and if in succedents , it shall be neer ; but if in cadent Houses , very far off . Questions of the eleventh House . IF you would know when it is good to set forth a Ship to Sea , see the Ascendent ; which if it be stable , the Ship will be ponderous ; but if the Lord thereof be with a good Planet , she will sustain a great weight . And if the Ascendent be instable , and with a good Planet , the Ship will be swift , and carry a good burden . And meanly , if the Ascendent be mean. And after this maner may you judge concerning a Horse if a Question be thereof . And if any unstable Signe be ascending , and his Lord be in his exaltation , or otherwise fortunate , and the Moon behold him with a lowring Aspect , or Sextile ; let the Ship be applyed to the water , because she will be very swift . And if any evil be imposed upon her , or that she be like to be drawn into it ; then set her out when a stable Signe is ascending , or when the Moon is in the third , fifth , eighth , ninth , or tenth house or mansion . If you would know what winde she shall have , behold the Ascendent and his Lord , whether he be with good or evil Planets , and in what place , and accordingly judge . And if you would have a strong winde spread forth your Sails at the rising of Aquary : if a small winde , spread your Canvas when Libra is ascending : If a moderate winde , then direct your Sails under Gemini . Questions of the twelfth House . FOr Imprisonment , consider the twelfth and the first ; and if the Lord of the twelfth be in the first , or with the Lord of the first , &c. לאתעברא Of the MAGICK of the Ancients , The greatest Studie of Wisdom . In all things , ask counsel of the Lord ; and do not thou think , speak , or do any thing , wherein God is not thy counsellor . Proverbs 11. He that walketh fraudulently , revealeth secrets : but he that is of a faithful spirit , concealeth the matter . ARBATEL of MAGICK : OR , The spiritual Wisdom of the Ancients , as well Wise-men of the people of God , as MAGI of the Gentiles : for the illustration of the glory of God , and his love to Mankinde . Now first of all produced out of darkness into the light , against all caco-Magicians , and contemners of the gifts of God ; for the profit and delectation of all those , who do truely and piously love the creatures of God , and do use them with thanksgiving , to the honour of God , and profit of themselves and their neighbours . Containing nine Tomes , and seven Septenaries of APHORISMS . The first is called Isagoge , or , A Book of the Institutions of Magick : or , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which in forty and nine Aphorisms comprehendeth the most general Precepts of the whole Art : The second is Microcosmical Magick , what Microcosmus hath effected Magically , by his Spirit and Genius addicted to him from his Nativity , that is , spiritual wisdom : and how the same is effected . The third is Olympick Magick , in what manner a man may do and suffer by the spirits of Olympus . The fourth is Hesiodiacal , and Homerical Magick , which teacheth the operations by the Spirits called Cacodaemones , as it were not adversaries to mankinde . The fifth is Romane or Sibylline Magick , which acteth and operates with Tutelar Spirits and Lords , to whom the whole Orb of the earth is distributed . This is valde insignis Magia . To this also is the doctrine of the Druids referred . The sixth is Pythagorical Magick , which only acteth with Spirits to whom is given the doctrine of Arts , as Physick , Medicines , Mathematicks , Alchymie , and such kinde of Arts. The seventh is the Magick of Apollonius , and the like , and agreeth with the Romane and Microcosmical Magick : only it hath this thing peculiar , that it hath power over the hostile spirits of mankinde . The eighth is Hermetical , that is , Aegyptiacal Magick ; and differeth not much from Divine Magick . The ninth is that wisdom which dependeth solely upon the Word of God ; and this is called Prophetical Magick . The first Tome of the Book of Arbatel of Magick , CALLED ISAGOGE . IN the Name of the Creator of all things both visible and invisible , who revealeth his Mysteries out of his Treasures to them that call upon him ; and fatherly and mercifully bestoweth those his Secrets upon us without measure . May he grant unto us , through his only begotten Son Jesus Christ our Lord , his ministring spirits , the revealers of his secrets , that we may write this Book of Arbatel , concerning the greatest Secrets which are lawful for man to know , and to use them without offence unto God. Amen . The first Septenary of Aphorisms . The first Aphorism . Whosoever would know Secrets , let him know how to keep secret things secretly ; and to reveal those things that are to be revealed and to seal those things which are to be sealed : and not to give holy things to dogs , nor cast pearls before swine . Observe this Law , and the eyes of thy Understanding shall be opened , to understand secret things ; and thou shalt have whatsoever thy minde desireth to be divinely revealed unto thee . Thou shalt have also the Angels and Spirits of God prompt and ready in their nature to minister unto thee , as much as any humane minde can desire . Aphor. 2. In all things , call upon the Name of the Lord : and without prayer unto God through his only begotten Son , do not thou undertake to do or think any thing . And use the Spirits given and attributed unto thee , as Ministers , without rashness and presumption , as the messengers of God ; having a due reverence towards the Lord of Spirits . And the remainder of thy life do thou accomplish , demeaning thy self peaceably , to the honour of God , and the profit of thy self and thy neighbour . Aphor. 3. Live to thy self , and the Muses : avoid the friendship of the Multitude : be thou covetous of time , beneficial to all men . Use thy Gifts , be vigilant in thy Calling ; and let the Word of God never depart from thy mouth . Aphor. 4. Be obedient to good Admonitions : avoid all procrastination : accustom thy self to Constancie and Gravity , both in thy words and deeds . Resist the temptations of the Tempter , by the Word of God. Flee from earthly things ; seek after heavenly things . Put no confidence in thy own wisdom ; but look unto God in all things , according to that sentence of the Scripture : When we know not what we shall do , unto thee , O God , do we lift up our eyes , and from thee we expect our help . For where all humane refuges do forsake us , there will the help of God shine forth , according to the saying of Philo. Aphor. 5. Thou shalt love the Lord thy God with all thy heart , and with all thy stength , and thy neighbour as thy self : And the Lord will keep thee as the apple of his eye , and will deliver thee from all evil , and will replenish thee with all good ; and nothing shall thy soul desire , but thou shalt be fully endued therewith , so that it be contingent to the salvation of thy soul and body . Aphor. 6. Whatsoever thou hast learned , frequently repeat , and six the same in thy minde : and learn much , but not many things , because a humane understanding cannot be alike capable in all things , unless it be such a one that is divinely regenerated ; unto him nothing is so difficult or manifold , which he may not be able equally to attain to . Aphor. 7. Call upon me in the day of trouble , and I will hear thee , and thou shalt glorifie me , saith the Lord. For all Ignorance is tribulation of the minde ; therefore call upon the Lord in thy ignorance , and he will hear thee . And remember that thou give honour unto God , and say with the Psalmist , Not unto us , Lord , not unto us , but unto thy Name give the glory . The second Septenary . Aphor. 8. Even as the Scripture testifies , that God appointeth names to things or persons , and also with them hath distributed certain powers and offices out of his treasures : so the Characters and Names of Stars have not any power by reason of their figure or pronunciation , but by reason of the vertue or office which God hath ordained by nature either to such a Name or Character . For there is no power either in heaven or in earth , or hell , which doth not descend from God ; and without his permission , they can neither give or draw forth into any action , any thing they have . Aphor. 9. That is the chiefest wisdom , which is from God ; and next , that which is in spiritual creatures ; afterwards , in corporal creatures ; fourthly , in Nature , and natural things . The Spirits that are apostate , and reserved to the last judgement , do follow these , after a long interval . Sixthly , the ministers of punishments in hell , and the obedient unto God. Seventhly , the Pigmies do not possess the lowest place , and they who inhabit in elements , and elementary things . It is convenient therefore to know and discern all differences of the wisdom of the Creator and the Creatures , that it may be certainly manifest unto us , what we ought to assume to our use of every thing , and that we may know in truth how and in what manner that may be done . For truly every creature is ordained for some profitable end to humane nature , and for the service thereof ; as the holy Scriptures , Reason , and Experience , do testifie . Aphor. 10. God the Father Almighty , Creator of heaven and earth , and of all things visible and invisible , in the holy Scriptures proposeth himself to have an eye over us ; and as a tender father which loveth his children , he teacheth us what is profitable , and what not ; what we are to avoid , and what we are to embrace : then he allureth us to obedience with great promises of corporal and eternal benefits , and deterreth us ( with threatning of punishments ) from those things which are not profitable for us . Turn over therefore with thy hand , both night and day , those holy Writings , that thou mayst be happy in things present , and blessed to all eternity . Do this , and thou shalt live , which the holy Books have taught thee . Aphor. 11. A number of Four is Pythagorical , and the first Quadrate ; therefore here let us place the foundation of all wisdom , after the wisdom of God revealed in the holy Scriptures , and to the Considerations proposed in Nature . Appoint therefore to him who solely dependeth upon God , the wisdom of every creature to serve and obey him , nolens volens , willing or unwilling . And in this , the Omnipotency of God shineth forth . It consisteth therefore in this , that we will discern the creatures which serve us , from those that are unwilling ; and that we may learn how to accommodate the wisdom and offices of every creature unto our selves . This Art is not delivered , but divinely . Unto whom God will , he revealeth his secrets ; but to whom he will not bestow any thing out of his treasuries , that person shall attain to nothing without the will of God. Therefore we ought truly to desire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from God alone , which will mercifully impart these things unto us . For he who hath given us his Son , and commanded us to pray for his holy Spirit , How much more will he subject unto us the whole creature , and things visible and invisible ? Whatsoever ye ask , ye shall receive . Beware that ye do not abuse the gifts of God , and all things shall work together unto you for your salvation . And before all things , be watchful in this , That your names be written in Heaven : this is more light , That the spirits be obedient unto you , as Christ admonisheth . Aphor. 12. In the Acts of the Apostles , the Spirit saith unto Peter after the Vision , Go down , and doubt not but I have sent them , when he was sent for from Cornelius the Centurion . After this manner , in vocal words , are all disciplines delivered , by the holy Angels of God , as it appeareth out of the Monuments of the Aegyptians . And these things afterwards were vitiated and corrupted with humane opinions ; and by the instigation of evil spirits , who sow tares amongst the children of disobedience , as it is manifest out of St. Paul , and Hermes Trismegistus . There is no other manner of restoring these Arts , then by the doctrine of the holy Spirits of God ; because true faith cometh by hearing . But because thou mayst be certain of the truth , and mayst not doubt whether the spirits that speak with thee , do declare things true or false , let it only depend upon thy faith in God ; that thou mayst say with Paul , I know on whom I trust . If no sparrow can fall to the ground without the will of the Father which is in heaven , How much more will not God suffer thee to be deceived , O thou of little faith , if thou dependest wholly upon God , and adherest only to him ? Aphor. 13. The Lord liveth ; and all things which live , do live in him . And he is truly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , who hath given unto all things , that they be that which they are : and by his word alone , through his Son , hath produced all things out of nothing , which are in being . He calleth all the stars , and all the host of heaven by their names . He therefore knoweth the true strength and nature of things , the order and policy of every creature visible and invisible , to whom God hath revealed the names of his creatures . It remaineth also , that he receive power from God , to extract the vertues in nature , and hidden secrets of the creature ; and to produce their power into action , out of darkness into light . Thy scope therefore ought to be , that thou have the names of the Spirits , that is , their powers and offices , and how they are subjected and appointed by God to minister unto thee ; even as Raphael was sent to Tobias , that he should heal his father , and deliver his son from dangers , and bring him to a wife . So Michael , the fortitude of God , governeth the people of God : Gabriel , the messenger of God , was sent to Daniel , Mary , and Zachary the father of John Baptist . And he shall be given to thee that desirest him , who will teach thee whatsoever thy soul shall desire , in the nature of things . His ministry thou shalt use with trembling and fear of thy Creator , Redeemer , and Sanctifier , that is to say , the Father , Son , and holy Ghost : and do not thou let slip any occasion of learning , and be vigilant in thy calling , and thou shalt want nothing that is necessary for thee . Aphor. 14. Thy soul liveth for ever , through him that hath created thee : call therefore upon the Lord thy God , and him only shalt thou serve . This thou shalt do , if thou wilt perform that end for which thou art ordained of God , and what thou owest to God and to thy neighbour . God requireth of thee a minde , that thou shouldst honour his Son , and keep the words of his Son in thy heart : if thou honour him , thou hast done the will of thy Father which is in heaven . To thy neighbour thou owest offices of humanity , and that thou draw all men that come to thee , to honour the Son. This is the Law and the Prophets . In temporal things , thou oughtest to call upon God as a father , that he would give unto thee all necessaries of this life : and thou oughtest to help thy neighbour with the gifts which God bestoweth upon thee , whether they be spiritual or corporal . Therefore thou shalt pray thus : O Lord of Heaven and Earth , Creator and Maker of all things visible and invisible ; I , though unworthy , by thy assistance call upon thee , through thy only begotten Son Jesus Christ our Lord , that thou wilt give unto me thy holy Spirit , to direct me in thy truth unto all good . Amen . Because I earnestly desire perfectly to know the Arts of this life , and such things as are necessary for us , which are so overwhelmed in darkness , and polluted with infinite humane opinions , that I of my own power can attain to no knowledge in them , unless thou teach it me : Grant me therefore one of thy spirits , who may teach me those things which thou wouldst have me to know and learn , to thy praise and glory , and the profit of our neighbour . Give me also an apt and teachable heart , that I may easily understand those things which thou shalt teach me , and may hide them in my understanding , that I may bring them forth at out of thy inexhaustible treasures , to all necessary uses . And give me grace , that I may use such thy gifts humbly , with fear and trembling , through our Lord Jesus Christ , with thy holy Spirit . Amen . The third Septenary . Aphor. 15. They are called Olympick spirits , which do inhabit in the firmament , and in the stars of the firmament : and the office of these spirits is to declare Destinies , and to administer fatal Charms , so far forth as God pleaseth to permit them : for nothing , neither evil spirit nor evil Destiny , shall be able to hurt him who hath the most High for his refuge . If therefore any of the Olympick spirits shall teach or declare that which his star to which he is appointed portendeth , nevertheless he can bring forth nothing into action , unless he be permitted by the Divine power . It is God alone who giveth them power to effect it . Unto God the maker of all things , are obedient all things celestial , sublunary , and infernal . Therefore rest in this : Let God be thy guide in all things which thou undertakest , and all things shall attain to a happy and desired end ; even as the history of the whole world testifieth , and daily experience sheweth . There is peace to the godly : there is no peace to the wicked , saith the Lord. Aphor. 16. There are seven different governments of the Spirits of Olympus , by whom God hath appointed the whole frame and universe of this world to be governed : and their visible stars are ARATRON , BETHOR , PHALEG , OCH , HAGITH , OPHIEL , PHUL , after the Olympick speech . Every one of these hath under him a mighty Militia in the firmament . ARATRON ruleth visible Provinces XLIX . BETHOR , XXXII . PHALEG , XXXV . OCH , XXVIII . HAGITH , XXI . OPHIEL , XIIII . PHUL , VII . So that there are 186 Olympick Provinces in the whole Universe , wherein the seven Governours do exercise their power : all which are elegantly set forth in Astronomy . But in this place it is to be explained , in what manner these Princes and Powers may be drawn into communication . Aratron appeareth in the first hour of Saturday , and very truly giveth answers concerning his Provinces and Provincials . So likewise do the rest appear in order in their dayes and hours . Also every one of them ruleth 490 years . The beginning of their simple Anomaly , in the 60 year before the Nativity of Christ , was the beginning of the administration of Bethor ; and it lasted until the year of our Lord Christ 430. To whom succeeded Phaleg , until the 920 year . Then began Ocb , and continued until the year 1410. and thenceforth Hagith ruleth until the year 1900. Aphor. 17. Magically the Princes of the seven Governours are called simply , in that time , day , and hour wherein they rule visibly or invisibly , by their Names and Offices which God hath given unto them ; and by proposing their Character which they have given or confirmed . The Governour Aratron hath in his power those things which he doth naturally , that is , after the same manner and subject as those things which in Astronomy are ascribed to the power of Saturn . Those things which he doth of his own free will , are , 1. That he can convert any thing into a stone in a moment , either animal or plant , retaining the same object to the sight . 2. He converteth treasures into coals , and coals into treasure . 3. He giveth familiars with a definite power . 4. He teacheth Alchymy , Magick , and Physick . 5. He reconcileth the subterranean spirits to men ; maketh hairy men . 6. He causeth one to be invisible . 7. The barren he maketh fruitful , and giveth long life . His character . He hath under him 49 Kings , 42 Princes , 35 Presidents , 28 Dukes , 21 Ministers , standing before him ; 14 familiars , seven messengers : he commandeth 36000 legions of spirits ; the number of a legion is 490. Bether governeth those things which are ascribed to Jupiter : he soon cometh being called . He that is dignified with his character , he raiseth to very great dignities , to cast open treasures : he reconcileth the spirits of the Air , that they give true answers : they transport precious stones from place to place , and they make medicines to work miraculously in their effects : he giveth also the familiars of the firmament , and prolongeth life to 700 years if God will. His character . He hath under him 42 Kings , 35 Princes , 28 Dukes , 21 Counsellors , 14 Ministers , 7 Messengers , 29000 legions of Spirits . Phalec ruleth those things which are attributed to Mars , the Prince of peace . He that hath his character , he raiseth to great honours in warlike affairs . His character . Och governeth solar things ; he giveth 600 years , with perfect health ; he bestoweth great wisdom , giveth the most excellent Spirits , teacheth perfect Medicines : he converteth all things into most pure gold and precious stones : he giveth gold , and a purse springing with gold . He that is dignified with his Character , he maketh him to be worshipped as a Deity , by the Kings of the whole world . The Character . He hath under him 36536 Legions : he administreth all things alone : and all his spirits serve him by centuries . Hagith governeth Venereous things . He that is dignified with his Character , he maketh very fair , and to be adorned with all beauty . He converteth copper into gold , in a moment , and gold into copper : he giveth Spirits which do faithfully serve those to whom they are addicted . His Character . He hath 4000 Legions of Spirits , and over every thousand he ordaineth Kings for their appointed seasons . Ophiel is the governour of such things as are attributed to Mercury : his Character is this . His Spirits are 100000 Legions : he easily giveth familiar Spirits : he teacheth all Arts : and he that is dignified with his Character , he maketh him to be able in a moment to convert Quicksilver into the Philosophers stone . Phul bath this character . He changeth all metals into silver , in word and deed ; governeth Lunary things ; healeth the dropsie : he giveth spirits of the water , who do serve men in a corporeal and visible form ; and maketh men to live 300 years . The most general Precepts of this Secret. 1. Every Governour acteth with all his Spirits , either naturally , to wit , alwayes after the same manner ; or otherwise of their own free-will , if God hinder them not . 2. Every Governour is able to do all things which are done naturally in a long time , out of matter before prepared ; and also to do them suddenly , out of matter not before prepared . As Och , the Prince of Solar things , prepareth gold in the mountains in a long time ; in a less time , by the Chymical Art ; and Magically , in a moment . 3. The true and divine Magician may use all the creatures of God , and offices of the Governours of the world , at his own will , for that the Governours of the world are obedient unto them , and come when they are called , and do execute their commands : but God is the Author thereof : as Joshua caused the Sun to stand still in heaven . They send some of their Spirits to the mean Magicians , which do obey them only in some determinate business : but they hear not the false Magicians , but expose them to the deceits of the devils , and cast them into divers dangers , by the command of God ; as the Prophet Jeremiah testifieth , in his eighth Chapter , concerning the Jews . 4. In all the elements there are the seven Governours with their hosts , who do move with the equal motion of the firmament ; and the inferiours do alwayes depend upon the superiours , as it is taught in Philosophy . 5. A man that is a true Magician , is brought forth a Magician from his mothers womb : others , who do give themselves to this office , are unhappy . This is that which John the Baptist speaketh of : No man can do any thing of himself , except it be given him from above . 6. Every Character given from a Spirit , for what cause soever , hath his efficacy in this business , for which it is given , in the time prefixed : But it is to be used the same day and Planetary hour wherein it is given . 7. God liveth , and thy soul liveth : keep thy Covenant , and thou hast whatsoever the Spirit shall reveal unto thee in God , because all things shall be done which the Spirit promiseth unto thee . Aphor. 18. There are other names of the Olympick spirits delivered by others ; but they only are effectual , which are delivered to any one , by the Spirit the revealer , visible or invisible : and they are delivered to every one as they are predestinated : therefore they are called Constellations ; and they seldom have any efficacy above 40 years . Therefore it is most safe for the young practisers of Art , that they work by the offices of the Spirits alone , without their names ; and if they are pre-ordained to attain the Art of Magick , the other parts of the Art will offer themselves unto them of their own accord . Pray therefore for a constant faith , and God will bring to pass all things in due season . Aphor. 19. Olympus and the inhabitants thereof , do of their own accord offer themselves to men in the forms of Spirits ; and are ready to perform their Offices for them , whether they will or not : by how much the rather will they attend you , if they are desired ? But there do appear also evil Spirits , and destroyers , which is caused by the envy and malice of the devil ; and because men do allure and draw them unto themselves with their sins , as a punishment due to sinners . Whosoever therefore desireth familiarly to have a conversation with Spirits , let him keep himself from all enormious sins , and diligently pray to the most High to be his keeper ; and he shall break through all the snares and impediments of the devil : and let him apply himself to the service of God , and he will give him an increase in wisdom . Aphor. 20. All things are possible to them that believe them , and are willing to receive them ; but to the incredulous and unwilling , all things are unpossible : there is no greater hinderance then a wavering minde , levity , unconstancy , foolish babling , drunkenness , lusts , and disobedience to the word of God. A Magician therefore ought to be a man that is godly , honest , constant in his words and deeds , having a firm faith towards God , prudent , and covetous of nothing but of wisdom about divine things . Aphor. 21. When you would call any of the Olympick Spirits , observe the rising of the Sun that day , and of what nature the Spirit is which you desire ; and saying the prayer following , your desires shall be perfected . Omnipotent and eternal God , who hast ordained the whole creation for thy praise and glory , and for the salvation of man , I beseech thee that thou wouldst send thy Spirit N. N. of the solar order , who shall inform and teach me those things which I shall ask of him ; or , that he may bring me medicine against the dropsie , &c. Nevertheless not my will be done , but thine , through Jesus Christ thy only begotten Son , our Lord , Amen . But thou shalt not detain the Spirit above a full hour , unless he be familiarly addicted unto thee . Forasmuch as thou camest in peace , and quietly , and hast answered unto my petitions ; I give thanks unto God , in whose Name thou camest : and now thou mayst depart in peace unto thy orders ; and return to me again when I shall call thee by thy name , or by thy order , or by thy office , which is granted from the Creator , Amen . Ecclesiast . Chap. 5. Be not rash with thy mouth , neither let thy heart be hasty to utter any thing before God ; for God is in Heaven , and thou in earth : Therefore let thy words be few ; for a dream cometh through the multitude of business . The third Septenary . Aphor. 22. We call that a secret , which no man can attain unto by humane industry without revelation ; which Science lieth obscured , hidden by God in the creature ; which nevertheless he doth permit to be revealed by Spirits , to a due use of the thing it self . And these secrets are either concerning things divine , natural or humane . But thou mayst examine a few , and the most select , which thou wilt commend with many more . Aphor. 23. Make the beginning of the nature of the secret , either by a Spirit in the form of a person , or by vertues separate , either in humane Organs , or by what manner soever the same may be effected ; and this being known , require of a Spirit which knoweth that art , that he would briefly declare unto thee whatsoever that secret is : and pray unto God , that he would inspire thee with his grace , whereby thou maist bring the secret to the end thou desirest , for the praise and glory of God , and the profit of thy neighbour . Aphor. 24. The greatest secrets are in number seven . 1. The first is the curing of all diseases in the space of seven dayes , either by characters , or by natural things , or by the superior Spirits with the divine assistance . 2. The second is , to be able to prolong life to whatsoever age we please : I say , a corporal and natural life . 3. The third is , to have the obedience of the creatures in the elements which are in the forms of personal Spirits ; also of Pigmies , Sagani , Nymphes , Dryades , and Spirits of the Woods . 4. The fourth is , to be able to discourse with knowledge and understanding of all things visible and invisible , and to understand the power of everything , and to what it belongeth . 5. The fifth is , that a man be able to govern himself according to that end for which God hath appointed him . 6. The sixth is , to know God , and Christ , and his holy Spirit : this is the perfection of the Microcosmus . 7. The seventh , to be regenerate , as Henochius the King of the inferiour world . These seven secrets a man of an honest and constant minde may learn of the Spirits , without any offence unto God. The mean Secrets are likewise seven in number . 1. The first is , transmutation of Metals , which is vulgarly called Alchymy ; which certainly is given to very few , and not but of special grace . 2. The second is , the curing of diseases with Metals , either by the magnetick vertues of precious stones , or by the use of the Philosophers stone , and the like . 3. The third is , to be able to perform Astronomical and Mathematical miracles , such as are Hydraulick-engines , to administer business by the influence of Heaven , and things which are of like sort . 4. The fourth is , to perform the works of natural Magick , of what sort soever they be . 5. The fifth is , to know all Physical secrets . 6. The sixth is , to know the foundation of all Arts which are exercised with the hands and offices of the body . 7. The seventh is , to know the foundation of all Arts which are exercised by the angelical nature of man. The lesser secrets are seven . 1. The first is , to do a thing diligently , and to gather together much mony . 2. The second is , to ascend from a mean state to dignities and honours , and to establish a newer family , which may be illustrious and do great things . 3. The third is , to excel in military affairs , and happily to atchieve to great things , and to be an head of the head of Kings and Princes . 4. To be a good house-keeper both in the Country and City . 5. The fifth is , to be an industrious and fortunate Merchant . 6. To be a Philosopher , Mathematician , and Physitian , according to Aristotle , Plato , Ptolomy , Euclides , Hippocrates and Galen . 7. To be a Divine according to the Bible and Schooles . which all writers of divinity both old and new have taught . Aphor. 25. We have already declared what a secret is , the kindes and species thereof : it remaineth now to shew how we may attain to know those things which we desire . The true and onely way to all secrets , is to have recourse unto God the Author of all good ; and as Christ teacheth , In the first place seek ye the kingdom of God and his righteousness , and all these things shall be added unto you . 2 Also see that your hearts be not burthened with surfeting and drunkenness , and the cares of this life . 3. Also commit your cares unto the Lord , and he will do it . 4. Also I the Lord thy God do teach thee , what things are profitable for thee , and do guide thee in the way wherein thou walkest . 5. And I will give thee understanding , and will teach thee in the way wherein thou shalt go , and I will guide thee with my eye . 6. Also if you which are evil , know how to give good things to your children , how much more shall your Father which is in heaven give his holy Spirit to them that ask him ? If you will do the will of my Father which is in heaven , ye are truely my disciples , and we will come unto you , and make our abode with you . If you draw these seven places of Scripture from the letter unto the Spirit , or into action , thou canst not erre , but shalt attain to the desired bound ; thou shalt not erre from the mark , and God himself by his holy Spirit will teach thee true and profitable things : he will give also his ministring Angels unto thee , to be thy companions , helpers and teachers of all the secrets of the world , and he will command every creature to be obedient unto thee , so that cheerfully rejoycing thou maist say with the Apostles , That the Spirits are obedient unto thee ; so that at length thou shalt be certain of the greatest thing of all , That thy name is written in Heaven . Aphor. 26. There is another way which is more common , that secrets may be revealed unto thee also , when thou art unwitting thereof ; either by God , or by Spirits which have secrets in their power ; or by dreams , or by strong imaginations and impressions , or by the constellation of a nativity by celestial knowledge . After this manner are made heroick men , such as there are very many , and all learned men in the world , Plato , Aristotle , Hippocrates , Galen , Euclide , Archimedes , Hermes Trismegistus the father of secrets , with Theophrastus Paracelsus ; all which men had in themselves all the vertues of secrets . Hitherto also are referred , Homer , Hesiod , Orpheus , Pythagoras ; but these had not such gifts of secrets as the former . To this are referred , the Nymphes , and sons of Melusina , and Gods of the Gentiles , Achilles , Aeneas , Hercules : also Cyrus , Alexander the great , Julius Caesar , Lucullus , Sylla , Marius It is a Canon , That every one know his own Angel , and that he obey him according to the Word of God : and let him beware of the snares of the evil Angel , lest he be involved in the calamities of Brute and Marcus Antonius . To this refer the book of Jovianus Pontanus of Fortune , and his Eutiches . The third way is , diligent and hard labor , without which no great thing can be obtained from the divine Deity worthy admiration , as it is said , Tu nihil invita dices faciésve Minerva . Nothing canst thou do or say against Minerva's will. We do detest all evil Magicians , who make themselves associates with the devils with their unlawful superstitions , and do obtain and effect some things which God permitteth to be done , instead of the punishment of the devils . So also they do other evil acts , the devil being the author , as the Scriptures testifie of Judas . To these are referred all idolaters of old , and of our age , and abusers of Fortune , such as the heathens are full of . And to these do appertain all Charontick evocation of Spirits , as the work of Saul with the woman , and Lucanus prophesie of the deceased souldier , concerning the event of the Pharsalian war , and the like . Aphor. 27. Make a Circle with a center A , which is B. C. D. E. At the East let there be B. C. a square . At the North , C. D. At the west , D. E. And at the South E. D. Divide the several quadrants into seven parts , that there may be in the whole 28 parts : and let them be again divided into four parts , that there may be 112 parts of the Circle : and so many are the true secrets to be revealed . And this Circle in this maner divided , is the seal of the secrets of the world , which they draw from the onely center A , that is , from the invisible God , unto the whole creature . The Prince of the Oriental secrets is resident in the middle , and hath three Nobles on either side , every one whereof hath four under him , and the Prince himself hath four appertaining unto him . And in this manner the other princes and nobles have their quadrants of secrets , with their four secrets . But the Oriental secret is the study of all wisdome ; The West of strength ; The South , of tillage ; The North , of more rigid life : So that the Eastern secrets are commended to be the best ; the Meridian to be mean ; and the East and North to be lesser . The use of this seal of secrets is , that thereby thou maist know whence the Spirits or Angels are produced , which may teach the secrets delivered unto them from God. But they have names taken from their offices and powers according to the gift which God hath severally distributed to every one of them . One hath the power of the sword ; another , of the pestilence ; and another , of inflicting famine upon the people as it is ordained by God. Some are destroyers of Cities , as those two were , who were sent to overthrow Sodom and Gomorrha and the places adjacent , examples whereof the holy Scripture witnesseth . Some are the watch-men over Kingdoms ; others , the keepers of private persons ; and from thence , any one may easily form their names in his own language : so that he which will , may ask a physical Angel , mathematical , or philosophical , or an Angel of civil wisdom , or of supernatural or natural wisdome , or for any thing whatsoever ; and let him ask seriously , with a great desire of his mind , and with faith and constancy ; and without doubt , that which he asketh he shall receive from the Father and God of all Spirits . This faith surmounteth all seals , and bringeth them into subjection to the will of man. The Characteristical maner of calling Angels succeedeth this faith , which dependeth onely on divine revelation ; But without the said faith preceding it , it lieth in obscurity . Nevertheless , if any one will use them for a memorial , and no otherwise , and as a thing simply created by God to this purpose , to which such a spirituall power or essence is bound ; he may use them without any offence unto God. But let him beware , lest that he fall into idolatry , and the snares of the devil , who with his cunning sorceries , easily deceiveth the unwary . And he is not taken but onely by the singer of God , and is appointed to the service of man ; so that they unwillingly serve the godly ; but not without temptations and tribulations , because the commandment hath it , That he shall bruise the heel of Christ , the seed of the woman . We are therefore to exercise our selves about spiritual things , with fear and trembling , and with great reverence towards God , and to be conversant in spiritual essences with gravity and justice . And he which medleth with such things , let him beware of all levity , pride , covetousness , vanity , envy and ungodliness , unless he will miserably perish . Aphor. 21. Because all good is from God , who is onely good , those things which we would obtain of him , we ought to seek them by prayer in Spirit and Truth , and a simple heart . The conclusion of the secret of secrets is , That every one exercise himself in prayer , for those things which he desires , and he shall not suffer a repulse . Let not any one despise prayer ; for by whom God is prayed unto , to him he both can and will give . Now let us acknowledge him the Author , from whom let us humbly seek for our desires . A merciful and good Father , loveth the sons of desires , as Daniel ; and sooner heareth us , then we are able to overcome the hardness of our hearts to pray . But he will not that we give holy things to dogs , nor despise and contemn the gifts of his treasury . Therefore diligently and often read over and over the first Septenary of secrets , and guide and direct thy life and all thy thoughts according to those precepts ; and all things shall yield to the desires of thy minde in the Lord , to whom thou trustest . The fifth Septenary . Aphor. 29. As our study of Magick proceedeth in order from general Rules premised , let us now come to a particular explication thereof . Spirits either are divine ministers of the word , and of the Church , and the members thereof ; or else they are servient to the Creatures in corporal things , partly for the salvation of the soul and body , and partly for its destruction . And there is nothing done , whether good or evil without a certain and determinate order and government . He that seeketh after a good end , let him follow it ; and he that desires an evil end , pursue that also , and that earnestly , from divine punishment , and turning away from the divine will. Therefore let every one compare his ends with the word of God , and as a touchstone that will judge between good and evil ; and let him propose unto himself what is to be avoided , and what is to be sought after ; and that which he constituteth and determineth to himself , let him follow diligently , not procrastinating or delaying , until he attain to his appointed bound . Aphor. 30. They which desire riches , glory of this world , Magistracy , honours , dignities , tyrannies , ( and that magically ) if they endeavour diligently after them , they shall obtain them , every one according to his destiny , industry , and magical Sciences , as the History of Melesina witnesseth , and the Magicians thereof , who ordained , That none of the Italian nation should for ever obtain the Rule or Kingdome of Naples ; and brought it to pass , that he who reigned in his age , to be thrown down from his seat : so great is the power of the guardian or tutelar Angels of the Kingdoms of the world . Aphor. 31. Call the Prince of the Kingdom , and lay a command upon him , and command what thou wilt , and it shall be done , if that Prince be not again absolved from his obedience by a succeeding Magician . Therefore the Kingdom of Naples may be again restored to the Italians , if any Magician shall call him who instituted this order , and compel him to recall his deed ; he may be compelled also , to restore the secret power taken from the treasury of Magick ; A Book , a Gemme , and magical Horn. which being had , any one may easily , if he will , make himself the Monarch of the world . But Judaeus chused rather to live among Gods , until the judgement , before the transitory good of this world ; and his heart is so blinde , that he understandeth nothing of the God of heaven and earth , or thinketh more , but enjoyeth the delights of things immortal , to his own eternal destruction . And he may be easier called up , then the Angel of Plotinus in the Temple of Isis . Aphor. 32. In like maner also , the Romans were taught by the Sibyls books ; and by that means made themselves the Lords of the world , as Histories witness . But the Lords of the Prince of a Kingdom do bestow the lesser Magistracies . He therefore that desireth to have a lesser office , or dignity , let him magically call a Noble of the Prince , and his desire shall be fulfilled . Aphor. 33. But he who coveteth contemptible dignities , as riches alone , let him call the Prince of riches , or one of his Lords , and he shall obtain his desire in that kinde , whereby he would grow rich , either in earthly goods , or merchandize , or with the gifts of Princes , or by the study of metals , or Chymistry : as he produceth any president of growing rich by these meanes , he shall obtain his desire therein . Aphor. 34. All manner of evocation is of the same kinde and form , and this way was familiar of old time to the Sibyls and chief Priests . This in our time , through ignorance and impiety , is totally lost ; and that which remaineth , is depraved with infinite lyes and superstitions . Aphor. 35. The humane understanding is the onely effecter of all wonderfull works , so that it be joyned to any Spirit ; and being joyned , she produceth what she will. Therefore we are carefull to proceed in Magick , lest that Syrens and other monsters deceive us , which likewise do desire the society of the humane soul . Let the Magician carefully hide himself alwaies under the wings of the most High , lest he offer himself to be devoured of the roaring Lion : for they who desire earthly things , do very hardly escape the snares of the devil . The sixth Septenary . Aphor. 36. Care is to be taken , that experiments be not mixed with experiments ; but that every one be onely simple and several : for God and Nature have ordained all things to a certain and appointed end : so that for examples sake , they who perform cures with the most simple herbs and roots , do cure the most happily of all . And in this manner , in Constellations , Words and Characters , Stones , and such like , do lie hid the greatest influences or vertues in deed , which are in stead of a miracle . So also are words , which being pronounced , do forthwith cause creatures both visible and invisible to yeild obedience , aswell creatures of this our world , as of the warry , aery , subterranean , and Olympick , supercelestial and infernal , and also the divine . Therefore simplicity is chiefly to be studied , and the knowledge of such simples is to be sought for from God ; otherwise by no other meanes or experience they can be found out . Aphor. 37. And let all lots have their place decently : Order , Reason and Means , are the three things which do easily render all learning aswell of the visible as invisible creatures . This is the course of Order , That some creatures are creatures of the light ; others , of darkness : these are subject to vanity , because they run headlong in●o darkness , and inthrall themselves in eternal punishments for their rebellion . Their Kingdome is partly very beautiful in transitory and corruptible things on the one part , because it cannot consist without some vertue and great gifts of God ; and partly most filthy and horrid to be spoken of , because it aboundeth with all wickedness and sin , idolatry , contempt of God , blasphemies against the true God and his works , worshipping of devils , disobedience towards Magistrates , seditions , homicides , robberies , tyranny , adulteries , wicked lusts , rapes , thefts , lyes , perjuries , pride , and a covetous desire of rule ; in this mixture consisteth the kingdome of darkness : but the creatures of the light , are filled with eternal truth , and with the grace of God , and are Lords of the whole world , and do reign over the Lords of darkness , as the members of Christ . Between these and the other , there is a continual war , untill God shall put an end to their strife , by his last judgment . Aphor. 38. Therefore Magick is twofold in its first division ; the one is of God , which he bestoweth on the creatures of light ; the other also is of God , but it is the gift which he giveth unto the creatures of darkness : and this is also two-fold : the one is to a good end , as when the Princes of darkness are compelled to do good unto the creatures , God enforcing them ; the other is for an evil end , when God permitteth such to punish evil persons , that magically they are deceived to destruction ; or , also he commandeth such to be cast out into destruction . The second division of Magick is , that it bringeth to pass some works with visible instruments , through visible things ; and it effecteth other works with invisible instruments by invisible things ; and it acteth other things , aswel with mixed means , as instruments and effects . The third division is , There are some things which are brought to pass by invocation of God alone : this is partly Prophetical , and Philosophical , and partly as it were Theophrastical . Other things there are , which by reason of the ignorance of the true God , are done with the Princes of Spirits , that his desires may be fulfilled ; such is the work of the Mercurialists . The fourth division is , That some exercise their Magick with the good Angels in stead of God , as it were descending down from the most high God : such was the Magick of Baalim ▪ Another Magick is , that which exerciseth their actions with the chief of the evil Spirits ; such were they who wrought by the minor Gods of the heathens . The fifth division is , That some do act with Spirits openly , and face to face ; which is given to few : others do work by dreams and other signes ; which the ancients took from their auguries and sacrifices . The sixth division is , That some work by immortal creatures , others by mortal creatures , as Nymphs , Satyrs , and such like inhabitants of other elements , Pigmies , &c. The seventh division is , That the Spirits do serve some of their own accord , without art ; others they will scarce attend , being called by art . Among these species of Magick , that is the most excellent of all , which dependeth upon God alone . The second , Them whom the Spirits do serve faithfully of their own accord . The third is , that which is the property of Christians , which dependeth on the power of Christ which he hath in heaven and earth . Aphor. 39. There is a seven-fold preparation to learn the Magick Art. The first is , to meditate day and night how to attain to the true knowledge of God , both by his word revealed from the foundation of the world ; as also by the seal of the creation , and of the creatures ; and by the wonderful effects which the visible and invisible creatures of God do shew forth . Secondly , it is requisite , that a man descend down into himself , and chiefly study to know himself ; what mortal part he hath in him , and what immortal ; and what part is proper to himself , and what diverse . Thirdly , That he learn by the immortal part of himself , to worship , love and fear the eternal God , and to adore him in Spirit and Truth ; and with his mortal part , to do those things which he knoweth to be acceptable to God , and profitable to his neighbours . These are the three first and chiefest precepts of Magick , wherewith let every one prepare himself that covets to obtain true Magick or divine wisdome , that he may be accounted worthy thereof , and one to whom the Angelical creatures willingly do service , not occultly onely , but also manifestly , and as it were face to face . Fourthly , Whereas every man is vigilant to see to what kinde of life he shall be called from his mothers womb , that every one may know whether he be born to Magick , and to what species thereof ; which every one may perceive easily that readeth these things , and by experience may have success therein ; for such things and such gifts are not given but onely to the low and humble . In the fifth place we are to take care , that we understand when the Spirits are assisting us , in undertaking the greatest business ; and he that understands this , it is manifest , that he shall be made a Magician of the ordination of God ; that is , such a person who useth the ministery of the Spirits to bring excellent things to pass . Here , as for the most part , they sin either through negligence , ignorance , or contempt , or by too much superstition ; they offend also by ingratitude towards God , whereby many famous men have afterwards drawn upon themselves destruction : they sin also by rashness and obstinacy ; and also when they do not use their gifts for that honour of God which is required , and do prefer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Sixthly , The Magician had need of faith and taciturnity , especially , that he disclose no secret which the Spirit hath forbid him , as he commanded Daniel to seal some things , that is , not to declare them in publick ; so as it was not lawfull for Paul to speak openly of all things which he saw in a vision . No man will believe how much is contained in this one precept . Seventhly , In him that would be a Magician , there is required the greatest justice , that he undertake nothing that is ungodly , wicked or unjust , nor to let it once come in his minde ; and so he shall be divinely defended from all evil . Aphor. 40. When the Magician determineth with himself to do any incorporeal thing , either with any exteriour or interiour sense , then let him govern himself according to these seven subsequent laws , to accomplish his Magical end . The first Law is this , That he know that such a Spirit is ordained unto him from God ; and let him meditate that God is the beholder of all his thoughts and actions ; therefore let him direct all the course of his life according to the rule prescribed in the word of God. Secondly , Alwaies pray with David , Take not thy holy Spirit from me ; and strengthen me with thy free Spirit ; and lead us not into temptation , but deliver us from evil : I beseech thee , O heavenly Father , do not give power unto any lying Spirit , as thou didst over Ahab that he perished ; but keep me in thy truth . Amen . Thirdly , Let him accustome himself to try the Spirits , as the Scripture admonisheth ; for grapes cannot be gathered of thorns : let us try all things , and hold fast that which is good and laudable , that we may avoid every thing that is repugnant to the divine power . The fourth is , To be remote and clear from all manner of superstition ; for this is superstition , to attribute divinity in this place to things , wherein there is nothing at all divine ; or to chuse or frame to our selves , to worship God with some kinde of worship which he hath not commanded : such are the Magical ceremonies of Satan , whereby he impudently offereth himself to be worshipped as God. The fifth thing to be eschewed , is all worship of Idols , which bindeth any divine power to idols or other things of their own proper motion , where they are not placed by the Creator , or by the order of Nature : which things many false and wicked Magicians faign . Sixthly , All the deceitful imitations and affections of the devil are also to be avoided , whereby he imitateth the power of the creation and of the Creator , that he may so produce things with a word , that they may not be what they are . Which belongeth onely to the omnipotency of God , and is not communicable to the creature . Seventhly , Let us cleave fast to the gifts of God , and of his holy Spirit , that we may know them , and diligently embrace them with our whole heart , and all our strength . Aphor. 41. We come now to the nine last Aphorismes of this whole Tome ; wherewith we will , the divine mercy assisting us , conclude this whole Magical Isagoge . Therefore in the first place it is to be observed , what we understand by Magician in this work . Him then we count to be a Magician , to whom by the grace of God , the spiritual essences do serve to manifest the knowledge of the whole universe , and of the secrets of Nature contained therein , whether they are visible or invisible . This description of a Magician plainly appeareth , and is universal . An evil Magician is he , whom by the divine permission the evil Spirits do serve , to his temporal and eternal destruction and perdition , to deceive men , and draw them away from God ; such was Simon Magus , of whom mention is made in the Acts of the Apostles , and in Clemens ; whom St. Peter commanded to be thrown down upon the earth , when as he had commanded himself , as it were a God , to be raised up into the air by the unclean Spirits . Unto this order are also to be referred all those who are noted in the two Tables of the Law ; and are set forth with their evil deeds . The subdivisions and species of both kindes of Magick , we will note in the Tomes following . In this place it shall suffice , that we distinguish the Sciences , which is good , and which is evil : Whereas man sought to obtain them both at first , to his own ruine and destruction , as Moses and Hermes do demonstrate . Aphor. 42. Secondly , we are to know , That a Magician is a person predestinated to this work from his mothers wombe ; neither let him assume any such great things to himself , unless he be called divinely by grace hereunto , for some good end ; to a bad end is , that the Scripture might be fulfilled , It must be that offences will come ; but wo be to that man through whom they come . Therefore , as we have before oftentimes admonished , With fear and trembling we must live in this world . Notwithstanding I will not deny , but that some men may with study and diligence obtain some species of both kindes of Magick , if it may be admitted . But he shall never aspire to the highest kindes thereof ; yet if he covet to assail them , he shall doubtless offend both in soul and body , Such are they , who by the operations of false Magicians , are sometimes carried to Mount Horeb , or in some wilderness , or desarts ; or they are maimed in some member , or are simply torn in pieces , or are deprived of their understanding ; even as many such things happen by the use thereof where men are forsaken by God , and delivered to the power of Satan . The seventh Septenary . Aphor. 43. The Lord liveth , and the works of God do live in him by his appointment , whereby he willeth them to be ; for he will have them to use their liberty in obedience to his commands , or disobedience thereof . To the obedient , he hath proposed their rewards ; to the disobedient he hath propounded their deserved punishment . Therefore these Spirits of their free-will , through their pride and contempt of the Son of God , have revolted from God their Creator , and are reserved unto the day of wrath ; and there is left in them a very great power in the creation ; but notwithstanding it is limited , and they are confined to their bounds with the bridle of God. Therefore the Magician of God , which signifies a wise man of God , or one informed of God , is led forth by the hand of God unto all everlasting good , both mean things , and also the chiefest corporal things . Great is the power of Satan , by reason of the great sins of men . Therefore also the Magicians of Satan do perform great things , and greater then any man would believe : although they do subsist in their own limits , nevertheless they are above all humane apprehension , as to the corporal and transitory things of this life ; which many ancient Histories , and daily Examples do testifie . Both kindes of Magick are different one from the other in their ends : the one leadeth to eternal good , and useth temporal things with thanksgiving ; the other is a little sollicitous about eternal things ; but wholly exerciseth himself about corporal things , that he may freely enjoy all his lusts and delights in contempt of God and his anger . Aphor. 44. The passage from the common life of man unto a Magical life , is no other but a sleep from that life , and an awaking to this life ; for those things which happen to ignorant and unwise men in their common life , the same things happen to the willing and knowing Magician . The Magician understandeth when the minde doth meditate of himself ; he deliberateth , reasoneth , constituteth and determineth what is to be done ; he observeth when his cogitations do proceed from a divine separate essence , and he proveth of what order that divine separate essence is . But the man that is ignorant of Magick , is carried to and fro , as it were in war with his affections ; he knoweth not when they issue out of his own minde , or are impressed by the assisting essence ; and he knoweth not how to overthrow the counsels of his enemies by the word of God , or to keep himself from the snares and deceits of the tempter . Aphor. 45. The greatest precept of Magick is , to know what every man ought to receive for his use from the assisting Spirit ; and what to refuse : which he may learn of the Psalmist , saying , Wherewith shall a young man cleanse his way ? in keeping thy word , Oh Lord. To keep the word of God , so that the evil one snatch it not out of the heart , is the cheifest precept of wisdom . It is lawful to admit of , and exercise other suggestions which are not contrary to the glory of God , and charity towards our neighbours , not inquiring from what Spirit such suggestions proceed : But we ought to take heed , that we are not too much busied about unnecessary things , according to the admonition of Christ ; Martha , Martha , thou art troubled about many things ; but Mary hath chosen the better part , which shall not be taken from her . Therefore let us alwaies have regard unto the saying of Christ , Seek ye first the kingdome of God and his righteousness , and all these things shall be added unto you . All other things , that is , all things which are due to the mortal Microcosme , as food , raiment , and the necessary arts of this life . Aphor. 46. There is nothing so much becometh a man , as constancy in his words and deeds , and when the like rejoyceth in his like ; there are none more happy then such , because the holy Angels are conversant about such , and possess the custody of them : on the contrary , men that are unconstant are lighter then nothing , and rotten leaves . We chuse the 46 Aphorisme from these . Even as every one governeth himself , so he allureth unto himself Spirits of his nature and condition ; but one very truely adviseth , that no man should carry himself beyond his own calling , lest that he draw unto himself some malignant Spirit from the uttermost parts of the earth , by whom either he shall be infatuated and deceived , or brought to final destruction . This precept appeareth most plainly : for Midas , when he would convert all things into gold , drew up such a Spirit unto himself , which was able to perform this ; and being deceived by him , he had been brought to death by famine , if his foolishness had not been corrected by the mercy of God. The same thing happened to a certain woman about Fanck ford at Odera , in our times , who would scrape together and devour mony of any thing . Would that men would diligently weigh this precept , and not account the Histories of Midas , and the like , for fables ; they would be much more diligent in moderating their thoughts and affections , neither would they be so perpetually vexed with the Spirits of the golden mountains of Utopia . Therefore we ought most diligently to observe , that such presumptions should be cast out of the mind , by the word , while they are new ; neither let them have any habit in the idle minde , that is empty of the divine word . Aphor. 47. He that is faithfully conversant in his vocation , shall have also the Spirits constant companions of his desires , who will successively supply him in all things . But if he have any knowledge in Magick , they will not be unwilling to shew him , and familiarly to converse with him , and to serve him in those several ministeries , unto which they are addicted ; the good Spirits in good things , unto salvation ; the evil Spirits in every evil thing , to destruction . Examples are not wanting in the Histories of the whole World ; and do daily happen in the world . Theodosius before the victory of Arbogastus , is an example of the good ; Brute before he was slain , was an example of the evil Spirits , when he was persecuted of the Spirit of Caesar , and exposed to punishment , that he slew himself , who had slain his own Father , and the Father of his Country . Aphor. 48. All Magick is a revelation of Spirits of that kinde , of which sort the Magick is ; so that the nine Muses are called , in Hesiod , the ninth Magick , as he manifestly testifies of himself in Theogony . In Homer , the genius of Ulysses in Psigiogagia . Hermes , the Spirits of the more sublime parts of the minde . God revealed himself to Moses in the bush . The three wise men who came to seek Christ at Jerusalem , the Angel of the Lord was their leader . The Angels of the Lord directed Daniel . Therefore there is nothing whereof any one may glory ; For it is not unto him that willeth , nor unto him that runneth ; but to whom God will have mercy , or of some other spiritual fate . From hence springeth all Magick , and thither again it will revolve , whether it be good or evil . In this manner Tages the first teacher of the Magick of the Romanes , gushed out of the earth . Diana of the Ephesians shewed her worship , as if it had been sent from heaven . So also Apollo . And all the Religion of the Heathens is taken from the same Spirits ; neither are the opinions of the Sadduces , humane inventions . Aphor. 49. The conclusion therefore of this Isagoge is the same which we have above already spoken of , That even as there is one God , from whence is all good ; and one sin , to wit , disobedience against the will of the commanding God , from whence comes all evil ; so that the fear of God is the beginning of all wisdom , and the profit of all Magick ; for obedience to the will of God , followeth the fear of God ; and after this , do follow the presence of God and of the holy Spirit , and the ministery of the holy Angels , and all good things out of the inexhaustible treasures of God. But unprofitable and damnable Magick ariseth from this ; where we lose the fear of God out of our hearts , and suffer sin to reign in us , there the Prince of this world , the God of this world beginneth , and setteth up his kingdom in stead of holy things , in such as he findeth profitable for his kingdom ; there , even as the spider taketh the flye which falleth into his web , so Satan spreadeth abroad his nets , and taketh man with the snares of covetousness , until he sucketh him , and draweth him to eternal fire : these he cherisheth and advanceth on high , that their fall may be the greater . Courteous Reader , apply thy eyes and minde to the sacred and profane Histories , & to those things which thou seest daily to be done in the world , and thou shalt finde all things full of Magick , according to a two-fold Science , good and evil ; which that they may be the better discerned , we will put here their division and subdivision , for the conclusion of these Isagoges ; wherein every one may contemplate , what is to be followed , and which to be avoided , and how far it is to be laboured for by every one , to a competent end of life and living . Sciences Good Theosophy Knowledge of the Word of God , and ruling ones life according to the word of God. Knowledge of the government of God by Angels , which the Scripture calleth watchmen ; and to understand the mystery of Angels . Anthrosophy given to man Knowledge of natural things . Wisdome in humane things . Evil Cacosophy Contempt of the word of God , and to live after the will of the devil . Ignorance of the government of God by Angels . To contemne the custody of the Angels , and that their companions are of the devil . Idolatry . Atheism . Cacodaemony The knowledge of poisons in nature , and to use them . Wisdome in all evil arts , to the destruction of mankinde , and to use them in contempt of God , and for the loss and destruction of men . FINIS Notes, typically marginal, from the original text Notes for div A26564-e190 Plin. lib. 30 Nat. Hist . Notes for div A26564-e3280 The greater Fortune . The lesser Fortune . Way . People . Gain . Joy. Maid . Loss . Conjunction . White . Child . Red. Prison . Sorrow Dragons head . Dragons tail . Homo mitratus Azurino vestis . Buxus . Multiceps . The brazen serpent set up in the wilderness . Accipe gladium sanctum , mumus à Deo , in quo concides adversarios populi mei Israel . Ego sum primus & novissimus , vivus & su● mortuus , & ecce sum viveus in secula seculorum ; & habeo claves mortis & inferni . * Incendia ; Envie and Malice . * Super aspidem & basiliscum ambulabis , &c. Sanctum sanctorum . Q●● habet duas tunicas , &c. Accipite vobis gladios bis acutos . † Liber Spirituum . * Which Virgin-paper is to be had at Mr. Rooks shop at the holy lamb at the East-end of St. Pauls Church : and likewise the Virgin-Parchment , and the best abortives . Hexagonus Pontagonus Psal . 119. * A Character with five corners . Notes for div A26564-e12820 Wash me O Lord , &c. Notes for div A26564-e30730 Homo homini Deus . Homo homini diabolus . Plin. lib. 2. chap. 7. Three degrees of Spirits . The first degree of Spirits . The second degree . The third degree . Plato called daemon , and Aristotle . Why the devil is said to have much know - Lib. 2. distinct . 7. The fall of Lucifer in Scripture . What place the devils have appointed . The torments of the devils are everlasting . Why the Devil hath familiars . Daemons Jovii or Antemerid . Mat. 4. The Southern Spirits . Libicus , Sapho and Dioclesian , Gods. The Comment of Sapho . Psalm 55. The Spirits of the North. Meridian Spirits . Ecclus 39.28 . Spirits of darkness . Occidental Spirits . The spirits of the air do infect the air . E●h . s . 〈…〉 . Spirits of fire . Spirits of the earth Subterranean Spirits . A man never walketh safe . Eph. 6. 1 Kings 11. Pu 〈…〉 G●n . 4● . Isa . 7. The world is the receptacle of devils , false accusers , and spies . Lucifugi , fliers from the light . A horrible apparition of a Spirit in the house of Anthenodorus . They are possessed with madness , that destroy Church-yards . The Spirit Zazelus & Eurynomus . The Ceremony of burials was in great esteem amongst the Heathens . Horaee 1 book of verses . Virgil. Aeneid . 6. The vain Religion of the Gentiles . Aeneid . 4. The History of C. Caligula . The house of Caligula burnt , because of the Spirits . The mountain of Hechelberg . A Hill in Lyppora . Zazelus liveth by the flesh of the dead . A wonderful History of Asuitus and Asmundus . Asmundus reports of himself , that a Spirit eat up his horse & his dog , and afterwards began to devour him , & that he beat and wounded the Spirit . The devils have bodies . The Spirits cannot be discerned by sex . All Spirits cannot receive several shapes . There is no Daemon good . Why he is called Diabolus . Sathan . Behemoth . Leviathan . Apollyon . A Serpent . The devils are the Princes of the earth . The devils seducement where the word is not known . The devils do foretel things to come . The devils of themselves can not foreknow things to come . Why the devils desire to be counted Prophets . Isa . 41 : 2 Pet. 1. Why the devils sometimes tell truth . The Oracles of the devils are uncertain . What a Miracle is . The devils work Miracles . The Inchantments of the devils do subvert Nature . Lucan . Tibullus . Why God permitteth the devils to work Miracles . Sometimes it comes to pass , that the devil cannot be resisted . An admirable story of a swineherd . Some Miracles are done naturally . Art sometimes imitateth Nature in working Miracles . How the devils are to be driven away . The Spirits fear Swords . Characters do ●ive away Spirits . Characters avail not . We are to fight against the devil with two sorts of armour . Lactan. o● the souls of the dead . The opinion of Firmianus . Whether the devils work Miracles really , or not . The devils cannot really raise the dead . Notes for div A26564-e42520 * Ibidem forte . Notes for div A26564-e46210 Spirits of the four elements . Paracelsus . 
A89818	----	The history of magick by way of apology, for all the wise men who have unjustly been reputed magicians, from the Creation, to the present age. / Written in French, by G. Naudæus late library-keeper to Cardinal Mazarin. Englished by J. Davies. Apologie pour tous les grands personnages qui ont esté faussement soupçonnez de magie. English Naudé, Gabriel, 1600-1653. 1657 Approx. 617 KB of XML-encoded text transcribed from 165 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A89818 Wing N246 Thomason E1609_1 ESTC R202977 99863091 99863091 115273 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A89818) Transcribed from: (Early English Books Online ; image set 115273) Images scanned from microfilm: (Thomason Tracts ; 203:E1609[1]) The history of magick by way of apology, for all the wise men who have unjustly been reputed magicians, from the Creation, to the present age. / Written in French, by G. Naudæus late library-keeper to Cardinal Mazarin. Englished by J. Davies. Apologie pour tous les grands personnages qui ont esté faussement soupçonnez de magie. English Naudé, Gabriel, 1600-1653. Davies, John, 1625-1693. [16], 306 p. Printed for John Streater, and are to be sold by the book-sellers of London, [London] : 1657. A translation of: Apologie pour tous les grands personnages qui ont esté faussement soupçonnez de magie. Annotation on Thomason copy: "July 3d". 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Magic -- Early works to 1800. 2007-05 TCP Assigned for keying and markup 2007-06 Apex CoVantage Keyed and coded from ProQuest page images 2007-08 Robyn Anspach Sampled and proofread 2007-08 Robyn Anspach Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion THE HISTORY OF MAGICK By way of APOLOGY , For all the Wise Men who have unjustly been reputed Magicians , from the Creation , to the present Age. Written in French , by G. NAUDAEUS Late Library-Keeper to Cardinal Mazarin . Multos absolvemus , si caeperimus antè judicare quàm irasci . Senec. de ira . lib. 3. c. 29. Englished by J. DAVIES . Printed for John Streater , and are to be sold by the Book-sellers of London , 1657. TO THE Most worthily Honour'd S R. RICHARD COMBESK T. SIR , IT is certainly but reason , that Innocence , since it so easily meets with Persecutors , should at length light on some Patrons and Assertors , that as those are the Agents & Emissaries of Ignorance and Barbarism , making it their business to ruine it , so these might , as the Guardian-Angells of restored Civility and Letters , endeavour to vindicate it . You have here the greatest miracles of Mankind in their severall times impeach'd of a crime , the greatest can be committed against either divine or humane Lawes , viz. a Geotick , or superstitious & Diabolical Magick , violently prosecuted by a sort of people whose design it is , by noise and number to stifle Truth , and consequently , to make the most innocent the most guilty . In so much that all the liberty they now seeme to have , is that of saying something for themselves , which is hop'd may prove so considerable as not only to divert the Sentence , but knock off the fetters they have so long groan'd under , and gain them an absolute Liberate . To which end , Sir , you are in this Countrey the Person they make their appeale to , with a certain confidence , that as the prejudice of former Judges hath not a litle contributed to their misfortune , so your integrity may restore them to a reputation among men , great as when they were the light and ornaments of the Ages they livd in . This is a a trouble you might easily be induc'd to take upon you , did you imagine to your self no other consequences of i● , than that , being look'd on as an effect of your Goodness , you will oblige all those who cannot but compassionate the undeserved sufferings of such excellent men , & may expect that acclamation and applause , which ever attends the impartial execution of Justice . But when you reflect on the particular advantages accrewing to your self by this Apology , you will haply be satisfyed , there is something extraordinary in the address of it to you . For , what higher motives can Posterity have to believe , that the great perfections you are master of , the general affection you command , the publick favour shines upon you , ( which when uncourted ever speaks a certain excess of merit ) are not the effects of any thing more than natural , than to find you rescuing the oppressed innocency of men , whom onely a transcendency of abilities made the objects of envy and detraction ? What can more satisfy the world , that , when you have done things , exceeding common apprehensions , it proceeds from your vast knowledge and acquaintance with those Sciences whose lustre dazles ordinary capacities , than to find you relieving such as only popular ignorance and mistake have made unfortunate ? And of this , what other effect can there be than that you live in the fame which they , by your Patronage , are restored unto ; and consequently , in the esteem and veneration of all the Sons and Lovers of Learning , but particularly , as the meanest of that number , that of , Your most humble and most obliged Servant J. DAVIES . The AUTHOR'S motive and designe in the present Work. ABout four or five years since , there came abroad a little Book in French , intituled , Nouueau Jugement , &c. New Reflections on what hath been said and written as well for , as against the Book of the curious Doctrine of the Great Witts of these times . At the end of this Book the Authour inserted two Invectives , very short indeed , against Homer and Virgil ; to what end or upon what ground it is not much material here to dispute ; but in that of Virgil , he represents him as a most eminent Conjurer , and one that had done abundance of strange and incredible things by the assistance of Magick . This he presently remembred was taken verbatim out of the last Book publish'd by de Lancre against Witchcraft ; whereupon reflecting on what he had read , and calling to mind that not only Virgil but in a manner all great persons were in like manner charg'd with Magick , he imagin'd the charge might be unjust and groundlesse . This put him upon search of the truth , thinking it an act of piety to right the memory of those great men ▪ and an obligation put upon the world , to endeavour their satisfaction , who want either time or couveniences to informe themselves , and so he resolv'd to communicate , what he had found , in this APOLOGIE : whereof take this short account . In the first place he assignes certain conditions or qualifications necessarily requisite in him , that would judge of Authors , especially Historians and Daemonographers , who are the chief Architects of this Labyrinth of erroneous opinions , which who is once gotten into cannot well get out without this Clue . Then he divides Magick into severall species , so to confront the charge and the Answer , which consists in the distinction of Magick into Diabolicall and Naturall . That done , he comes to certain generall causes whence the suspicion hath been deriv'd , viz. Politicks , extraordinary Learning , Mathematicks , Supposititious Books , superstitious Observations , Heresy , Malice , Emulation , Ignorance , Credulity in Readers , and want of circumspection and Judgment in Writers . This is fully dispatch'd in five Chapters , which are as it were a preludinm to XIV more , spent in the particular vindication of Zoroastes , Orpheus , Pythagoras , Democritus , and others , not proceeding so much according to the times wherein they flourish'd as their severall qualities and employments . So that having run through the severall vindications of Philosophers , Physicians , Religious men , Bishops , Popes , all to be done was to close up the treatise with a Chapter discovering the means whereby these Errours are maintained , and what will be the consequences of them if not suppressed . So much , as to the Authors designe in this work . That dispatch'd , he thought fit to say something to those who might haply quarrell with him for his checquering it so much with sentences and Authorities out of Latine Authors . There are indeed a many and those the most refin'd Writers , who cannot , without a certain scorn and indignation , look on the writings of such , as , like them , will not employ themselves so trivially as to compose Love Stories and Romances for the entertainment of women and Children . For those his answer is , that as he quarrels not with them for using a Style proportionable to their capacities to whom they direct their Labours ; so does he expect they should be as favourable to him , for not translating those Latine passages as such as are not particularly calculated for the meridian of the Populace , but some of a higher elevation , who measure not truth , by the credit of Historians and Demonographers , that have almost besotted the multitude with their extravagances . These indeed are a sort of people so much oblig'd one to another , that should we imitate them in the Labours we intend for posterity , we must do as the Rhodians did , who only chang'd the heads of ancients Statues to make them serve for new representations , such a strange art have they of disguising and disme●bring one anothers workes that , strictly examined , there 's nothing new but the Titles . For Citaions , he thought they only avoided them who never expected to be cited themselves ▪ and that it were too great a presumption in any one to think himself so well furnisht with conceptions as tosatisfie so great a diversity of Readers without borrowing any . But if ever there were any such , they were certainly Plutarch , Seneca , and Montagne , who yet have not blush'd to derive from others whatever they thought contributed to the embellishment of their discourses . To prove this we need only mention the Greek and Latine verses cited almost in every line of their workes , and particularly that of Consolation ▪ consisting but of seven or eight Leaves sent by the former to Apollonius , wherein there are above 150. verses out of Homer , and near as many out of Hesiod , Pindar , Sophocles , and Euripides . Nor is he ignorant what these regulators of writing might oppose against this , viz. the authority of Epicurus , who in 300 Volumes left behind him , had not so much as one Citation ; but this would make against them , by reason of the contrary consequences of these two different procedures , for the workes of Plutarch , Seneca and Montagne , are daily read , sold , and reprinted , whereas of those of Epicurus , Laertius can hardly furnish us with a Catalogue . Yet would he not have this so understood as to approve their course who conceale the treasures of their own abilities to beg and borrow of others , never appearing but as people at false Musters , and , without any hazard to themselves , carrying other mens Arms. Tedious and fruitlesse discourses are like Forrests of Cypresse trees , fair and flourishing to the eye , but bearing no fruit suitable thereto . The surest way therefore were to keep the mean between these extremities , which is for a man to make a certaine allyance between his own conceptions and those of the ancient , when the subject will bear it . For as it belongs only to such elevated and transcendent Souls as have something above the ordinary rate of men , to transmit their conceptions to us pure and naked , without any other convoy than that of Truth , and that it is the indicium of a low & reptile mind to undertake nothing of it self ; so is it the proper character of a person unacquainted with vain glory and arriv'd to a considerable knowledge and experience of things to follow the track which the most learned & best esteemed Authors have gone before him , and not so much endeavour to tickle the ears of his Readers , as to neglect what might satisfie their understanding . And this method hath our Author observ'd in this APOLOGIE : which whoever shall examine without prejudice or passion , must certainly conclude it no small performance , especially if he consider the difficulty of the undertaking , the many Authors consulted , the particularities he hath been forc'd to quote , and the novelty of the Subject , which , were there nothing else , were enough to oblige the more ingenious , to countenance and encourage In nova surgentem , majoraqque viribus ausum , Nec per inaccessos metuentem vadere saltus . NAUD AEVS . Viris doctis et fautoribus suis . INtactae virtutis opus , juvenisque laborem Excipite illustres animae , doctique parentes Nominis et Genii , ne postera saecula credant , Et vos in Magicis pariter peccâsse susurris . The Contents of this Book . Chap. I. OF the conditions requisite to judge of Authors , especially Historian . Fol. 1. Chap. II. Of Magick and it Species . Fol. 11. Chap. III. That many eminent persons have been accounted Magicians who were only Politicians . Fol. 23. Chap. IV. That the great Learning of many excellent men hath many times been taken for Magick . Fol. 28. Chap. V. That great Mathematicians have been suspected for Magicians . Fol. 36 Chap. VI. That the Books attributed to divers great men are not a sufficient testimony to make them guilty of Magick . Fol. 42. Chap. VII . Of all the other causes which may give any occasion of suspicion thereof . Fol. 51. Chap. VIII . That Zoroastes was neither Author nor Abettor of Georick , Theurgick , or Artificial Magick . 63. Chap. IX . That Orpheus was no Magician . Fol. 80 Chap ▪ X. A Vindication of Pythagoras . Fol. 96 ▪ Chap. XI . Of Numa Pompilius . Fol. 115. Chap. XII . Of Democritus , Empedocles , and Apollonius . Fol. 126. Chap. XIII . Of the Genii , or Daemons , attributed to Socrates , Aristotle , Plotinus , Porphyrius , Jamblicus , Chicus , Scaliger , and Cardan . Fol. 143. Chap. XIV . Of Alchindus , Geber , Artephius , Thebit , Anselme of Parma , Raimundus Lullius , Arnoldus de Villa nova , Peter d' Apono , and Paracelsus . Fol. 165. Chap. XV. Of Henry Cornelius Agrippa . Fol. 188. Chap. XVI . Of Merlin , Savanorola , & Nostradamus . F. 202 Chap. XVII . Of St. Thomas , Roger Bacon , Fryer Bungey Michael the Scot , Picus Mirandula , and Trithemius . Fol. 224. Chap. XVIII . Of Robert of Lincoln , & Albertus Magnus . Fol. 241. Chap. XIX . Of the Popes , Sylvester II. and Gregory VII . Fol. 255. Chap. XX. Of Joseph , Salomon , and the Wise men . F. 273. Chap. XXI . Of the Poet Virgil. Fol. 285. Chap. XXII . Of the means whereby all these erroneous opinions are maintained , and what may be expected from them , if not suppress'd . Fol. 298. THE HISTORY OF MAGICK ; By way of APOLOGIE , For all those eminent-Persons , who have unjustly been reputed Magicians . CHAP. I. Of the Conditions requisite to judge of Authours , especially Historians . THe learned and judicious a Ludovicus Vives , who for his excellent worth , was thought the fittest of all the great Wits of the last age , as another Plutarch , to cultivate that of the famous Emperour Charles the Fifth , gives us a good Dichotomy of Prudence . One part regulates our enjoyments , preserves our health , directs our conversation , acquires charges and employments , and is so much taken up with the procurement of the gods of Fortune and the Body , that it hath gotten , among the Fathers , the title of Prudentia carnis , and is called by Latine Anthours , Vafricies & astuti● . The other , labouring onely the cultivation and ornament of the nobler part of man , the Mind , and the enriching of it with Sciences and Disciplines , that so it might discover and practise what is most advantageous and reall therein , is particularly employed in the censure and judgement of Authours . This is so truly necessary , and of such importance , that , being once well ordered , it so guides us into the interiour of the persons we deal with , that it discovers the calms or tempests of their passions , the Euripus of their severall agitations , and the admirable diversity of their inclinations . The advantage we are to make of it , is like that of a touchstone to distinguish truth from falshood ; of a Torch , to light us in the palpable darknesse of Errour , or we must look towards it , as our onely Pole-star , regulating our course and discoveries of Truth . For since she alwayes appears to us masked with the passions of those , who either out of ignorance , or interest , endeavour to disguise her , we must , to enter into familiarity with her , and to be absolutely possessed of her , seek her out , as Palamedes did Ulysses , or young Aristeus the Sea-god ; in those places where she is hidden and be so importunate with her , that after she lurked under the indiscretion of the ignorant , the envie of the passionate , the extravagancies of the temerarious , the blindnesse of the interessed , and an infinite number of fabulous , strange , and ridiculous opinions , she may appear at last restored to her own former shape ; b Et quant● illa magis formas se vertet in omnes , Tanto , nate , magis contende tenacia vincla , Donec talis erit , mutato corpore qualem Videris incaepto , tegeret cum lumina somno , To do this , we must shake off all the insinuating titles , the Panegyricks , the manifest gratulations , which are ordinarily bestowed on those , who are the most able to disguise her with the greatest Artifices and Palliations . For we should be more tender of our liberty , than to be fooled out of it by the number of their suffrages , as if we were obliged , as a packed Jury , to approve whatever they are pleased to tell us , and had not the freedom of a diligent disquisition and censure , to consider whether it be just and rationall . To our discare , as to this point , may we justly attribute all the fables , impertinencies , and superstitions , that have to this day crept into the writings and imaginations of abundance of people , especially that simple and ridiculous opinion of a many , who have thought the most eminent men that ever were , even to the highest Magistrates of the Ecclesiasticall State , Sorcerers and Magicians . But as this discare hath been extreamly prejudiciall to us , so must we endeavour to make it as advantagious , and use it as Telephus's spear , which only could cure the wounds it made ; or as the Sun , who onely disperses those clouds and mists which were risen in its absence . This task is indeed too difficult and subtle to be indifferently accommodated to all persons , and therefore Experience , which is onely acquired by Time , the Reflection men ought to make on what they have conceived , the carefull observation of the excellent sayings , and prudent actions of others , and above all things , that Indifference which should alwayes carry the light before us in this disquisition of Truth , give a certain dispensation to weak , inconstant , and obstinate minds , as also to young men , such for the most part , as he whom Virgil describes , Ense velut nudo , parmâque , inglorius alba , from employing themselves in this censure , whereof a riper age , and a well-settled constitution of mind , acquits it self with better successe , and lesse difficulty . Nor can we but observe , that Erasmus , Vives , Scaliger , Bodin , Montaigne , Canus , Possevin , and many more , who reserved this employment for their more serious studies , have proved so fortunate in this kind , that we must needs ( if with Seneca we acknowledge , that Bona mens nec emitur , nec commodatur ) adde something to it by their examples , and by the assistance of those precepts , which may be generally given for the regulation and refining of the judgement : whereof , The first is , to be very well versed in those Authours , who have been most excellent in this kind ; as for instance , Seneca , Quintilian , Plutarch , Charron , Montaigne , Vives ; as also in those admirable and great Genius's of History , Thucydides , Tacitus , Guicciardine , Comines , and Sleidan . Adde to this an acquaintance with those who have been Authours of politicall and rationall Discourses , and all such as are eminent for new discoveries and conceptions , such as Cardan , and the great Chancellour of England , Verulam , in all their books . The second requires the knowledge of Logick , to be able with more readinesse and facility , to distinguish between true and false , simple and compound , necessity and contingence ; which does ( as it were ) open the way to The third and last , which is a certain familiarity with the most profitable Sciences , and the most universall and generall account of the affairs of this World that may be had , which is to be gained , partly by our own industry , partly by the endeavours of those who have gone before us , such as may be those of Historians . But in this the choice is of such consequence , that there cannot be too much circumspection used , especially in the present age , wherein self-love does so easily triumph over the industry of men , to force upon the world the fruits of their ignorance . — c Sic dira frequentes Scribendi invasit scabies , & turpe putatur In nullis penitus nomen praestare tabernis . In so much , that we may justly say of the Mystery of Printing , the Mint of all these rampant imaginations , what Seneca said upon such an occasion in Nature , as this is in Art , Si beneficia naturae utentium pravitate perpendimus , nihil non nostro malo accepimus . This is no more than what was foreseen above an hundred and twenty years since , by the learned Hermolaus , Patriarch of Aquilea , and Perrot , Bishop of Sipontum , and to which alone , as to their cause , we are to attribute the sudden dissemination of our modern Heresies , with this complaint into the bargain , that with all the advantages we derive from the Ancient , we are much inferiour to them in point of learning . I therefore think it extreamly necessary , amidst such a multitude of Authours , to be curious in the choice and selection of those ▪ the diligent reading whereof may convince us , that they have been furnished with all the conditions required in a perfect Historian , such as was for the English , Polydor Virgil ; for the Germans , Rhenanus ; and for the French , Paulus Aemilius , and discard all the rest , who ( as the fore-mentioned ) have not the mark of truth . But if we are desirous to read them , let it be on the same conditions , as Seneca permitted his friend Lucilius ; Nec te prohibuerim ( sayes he ) aliquando ista agere , sed tunc cum voles nihil agere . For my part it should be my censure , that they be all suppressed , or that , as anciently all under fourty years of age were forbidden the reading of the Apocalyps , and the last chapter of the Prophet Esdras , so they , whose judgements are not settled by the reading of good books , should not be permitted to surfet on those abortive fruits of ignorance , whereof there is no end , but that of degenerating and bastardizing the spirits of those that trouble themselves with them , Nam qui omnes etiam ind●gnas lectione schedas ex●utit , anilibus quoque fabulis accommodare operam potest . But before we dilate any further upon the censure and precaution we are to make of them , it will not be amisse , by the way , to lay open the extravagance of , I know not what , persons , who are of a saith , that Painting and Poesie are two sworn sisters , exercising an Empire over our Belief , equivalent to that of the most impartiall Histories . For though it be presumed they may haply take their rise from a true Relation , yet taking the liberty to disguise it , as they please , with their Chimericall imaginations , they have long since incurred the same sentence ▪ Namque unum sectantur iter , & inania rerum Somnia concipiunt , & Homerus , & acer Apelles . That person might very deservedly be laugh'd at , who should be perswaded that Turnus , little Tydaeus , and Rodomont , flung quarters of mountains at their enemies , meerly upon the reputation of Poets ; or that Jesus Christ ascended into Heaven upon an d Eagle , because he is so represented in the Metropolitane Church of St. Andrew , in the City of Bourdeax ; and that the Apostles play'd on cymbals at the funerall of the blessed Virgin , because a capricious Painter thought fit to paint them so : which considered , we may well excuse the Satyricall retort of Beza , to the pictured argument , which Dr. De Sainctes thought so prevalent at the conference of Poissy . Nor shall I be too forward to give any more credit to so many other fabulous narrations , as have crept into the world ( if it may be permitted to observe some , even in the Ecclesiasticall History ) under the banners of such insinuating and specious titles , as those of , De infantia Salvatoris , The Conformity of St. Francis , The Golden Legend , The Proto-Evangelium , The nine or ten Gospels , and a many such like , which having been at first printed in the Micropresbyticon , have been since prudently left out of the Orthodoxographia , and the Library of the Fathers . Those who would have Pliny , Albertus Magnus , Vincent de Beauvais , Cardan , and some others not inferiour to them , accounted fabulous Secretaries of Nature , are in my judgement extreamly insensible of the obligation we owe these great persons , for their excellent observations . It were much more rationall to blast with this breath the impostures of Mountebanks , the resveries of Alchymists , the fooleries of Magicians , the riddles of Cabalists , the combinations of the Lullists , and other like extravagances of certain Engrossers , and Collectours of Secrets , since they do not ▪ contribute any thing more solid to naturall History , than all those old and rotten monuments of Olaus , Saxo-Grammaticus , Turpin , Neubrigensis , Merlin , Nauclerus , Phreculphus , Sigebert , Paulus Venetus , and a multitude of others , do to Policie and civill Society . For these , bestowing their time rather in gleaning what was scattered up and down , than in weighing the authority of the Authours from whom they borrowed their notes , have not onely advanced an Iliad of chimericall and ridiculous stories , but with the same labour , brought upon the stage some more improbable than the other , reporting them as most true & certain . Of this , one reason or motive is obstinacie , in that having once exposed them , they could not imitate Sr. Augustine in his Retractations , Quamvis enim , saith Seneca , vana nos concitaverint , perseveramus , ne videamur caepisse sine causa . Another , haply more likely is that being content to follow the common track of those , who when they write , make it their onely businesse , to prove and make good what they have undertaken , by what means they care not , they bring in reasons and arguments by head and shoulders , and take hear-sayes for certain truth , and old wives tales for demonstrations : — e Et sic observatio crescit Ex atavis quondam malè caepta , deinde sequutis Tradi ta temporibus , serisque nepotibus aucta . This certainly must needs be an impertinent kind of writing , and proper to sheepy mindes , such as willfully quit the bark of Truth , to cast themselves one after another into the Sea of Errour . But to avoid all these absurdities , we are only to consider the method & designe of such as entertain us with these fine conceptions , and make an ascent from one to another , till we come to discover the first advancer of them , and haply the only man from whom all the rest derived them . For instance ; It is out of all controversie , that all our old Romances took their rise from the Chronicles of Bishop Turpin ; all the Stories of Pope Ioan , from one Marianus Scotus ; the Salvation of Trajan , from one John Levit ; the opinion of Virgill's being a Magician , from Helimnndus the Monk. This man once found out , we must diligently consider his quality , the party he inclin'd to , and the time wherein he first writ ; and thence bethink our selves , whether we ought not to give greater credit to those who have had the mannagment of Affairs , than to Monks and private men ; to persons of honour and worth , than to the dreggs of ignorance and the populace . In the second place , we are to look on Historians , ( those only who are perfectly Heroick excepted ) as a fort of people seldome or never representing things truly and naturally , but shadowing and masking them according as they would have them appear , and such as to gain their judgment a reputation , and to insnare others therein ; spare not either abilities or eloquence , Stretching , Amplifying , byassing and disguising all things , as they think most proper to their design . Hence it is that we find Heathens and Idolaters have spoken many things against the first Christians , out of the aversion they had to the Religion ; that the adherents of some Emperours broach'd many indignities against the Popes ; that the English represented the Mayd of Orleans as a witch and Sorceresse ; and that modern Heretiques have vented so many fables against the dignity of the Church , and the main Pillars of it . In the Third place , we are to make that judgment of Books which Paterculus made of Learned men , experience teaching us , that in a manner , all Histories within seven or eight hundred years past are so hydropically swoln with lying legends , that a man would think the Authors of them had made it their main strife , who should advance the greatest number , From these severall conditions requisite to the censure of Historians , it may be inferr'd that theywill signifie little as to the direction of those dull & earthly souls , which are represented to us in the Aegyptian Hieroglyphicks by the Onocephalus , a Creature that stirres not from the same place , that is to say , such as are not acquainted with any thing beyond the limits of their own Country , who read no Histories , who trouble not themselves , with any thing done elsewhere , and who are unletterr'd and ignorant to that degree , that when they hear some great person nam'd , they think the discourse is about some African monster or something of the new world . For these having nothing either to contradict or oppose , make no difficulty to admit or reject what suits or suits not with their humour , quite contrary to the procedure of a prudent man , e cui si plura nôsse datum est , majora ●um sequuntur dubia ; and of the old men represented to us by Aristotle , qui rerum vitiis longo usu detectis et cognitis , nihil impudenter asseverant , and of whom he sayes in the same place , that their long practice and experience makes them commonly incredulous , and suspecting all things : A qualification , which indeed must alwayes be supposed in those who expect to make any advantage of their Readings ! CHAP. II. Of Magick and its Species . The famous a Civilian hath in his Emblemes , taken occasion to represent the three causes of ignorance by the image of Sphinx ; pleasure , by her face ; inconstancy , by her feathers ; and pride , by her feet . Methinks it is not hard to add something to this representation , by observing the effect of ignorance by the cruelty of the same Monster . For as that took a certain pleasure in casting down from the top of the Rock she sate on , all those who either could not or would not resolve her Riddles ; so Ignorance hath ever made it her businesse to precipitate those out of all credit and reputation , who , better employ'd , would not mind those fooleries and legerdemaines . Nor indeed can we but perceive , that , before Humanity and Learning became common and generally attainable by the happinesse of this last age , all those who endeavoured their propagation and advancement , were ( infamously ) termed Grammarians and Hereticks ; those who made stricter scrutinyes into the knowledge of naturall causes incurr'd the censure of Scepticks and Atheists ; he who was more then Ordinarily vers'd in the Hebrew tongue , went for a Jew or an Apostate ; and those who studied the Mathematicks , and more hidden Sciences ▪ were suspected to be Conjurers and Magicians ; A Calumny that had no other ground then either popular Ignorance , or the envy which the multitude bears to the vertue of eminent persons , because of the little correspondence there is between the inclinations of the one and the other , as b Seneca ingenuously acknowledges in this passage ; Nunquam volui populo placere : nam quae ego Scio , non probat populus , & quae probat populus ; ego nescio . But since the former have , through the discoveries of time , and the endeavours of those who have undertaken their just cause , outliv'd and trampled on the censures of envy and Ignorance ▪ I cannot sufficiently wonder , that amidst such a multitude of writers , there is not any one hath taken pen in hand to rescue the honour of all those hegemonick and predominant soules , and particularly the greatest Lights of Religion , even Popes and Prelates , from a vanity the most ridiculous and opposite to their state that can be imagin'd , which is , that of their having been Magicians , Sorcerers , and Conjurers . This taske I shall without much difficulty undertake , yet hope to unskale the eyes of vulgar Ignorance , scrupulous simplicity and zeal , and Hereticall malice : all which combine together to keep up these sables and erroneous opinions , to the prejudice of accused innocence , Truth , as to matter of fact , and the honour and integrity of Religion , which certainly never could so far miscarry in the choice of her principall Ministers , as that they should make an unnaturall conjunction between the Prince of Light and that of Darknesse , God and the Devil , Christ and Lucifer , Heaven and Hell , and the Sacrifices of the Creatour and those of the most vile and abominable creature in the world . It is certainly not onely to be admired , but deplored , that this opinion , kept above water by some vain and triviall conjectures , should have taken such rooting , that it now concerns us to maintain the piety of those great Souls , whose lives and actions should rather be an example by which to regulate ours , than afford us occasions of Apologies and Vindication . We shall then lay our foundation with the distinction of Magick into lawfull , and unlawfull or prohibited : whereof if every one were but intentive to observe the severall species and effects , me thinks it were not very difficult to comprehend them . Let us then consider Man , as a perfect and accomplished creature , made after the image of his Creatour , the noblest production of all Nature , such as she thought fittest to shed her favours on , and to furnish with her greatest excellencies , that so he might be Lord Paramount over all the rest , and exercise dominion over them , it being the inherent right of his excellencie , — c Et quod dominari in c●ter● posset Natus homo , — ordering and regulating his extraordinary actions , either by the particular grace of Almighty God , or by the assistance of an Angel , or by that of a Daemon ; or lastly , by his own industry and ability . From these four different wayes , we infer four kinds of Magick : Divine , relating to the first ; Theurgick , to the second ; Geotick , to the third ; and Naturall , to the last . The first is that sacred and divine Magick , which being absolutely happy and accomplished , exceeds our forces , and wholly depends on that Spirit , qui qu● vult spirat , and which discovers it self in its noble and supernaturall operations , such as Prophecie , Miracles , the gift of Tongues , by means whereof it forces its knowledge upon mankind , affords it matter both of instruction and entertainment , so to chastize and mind men of their duties , and to raise a veneration for the Ministers of its Commandments . Magicians of this kind were Moses , Joshua , the Prophets , the Apostles , Gregory Thaumaturgus , and Simeon Stilites , those great Wonder-workers , and a multitude of others , who have exercised this Mosaicall Magick . This Pliny , not understanding it , condemns ; as also another , which he cals by the name of the Cyprian Magick , that is , that of St. Paul , who being in Cyprus , did , in the presence of the Pro-Consul Sergius , make Elymas the Sorcerer lose his sight . But this kind never discovered it self with so much lustre and miracle , as in those two transcendent actions , the alliance of God with man , made at severall times , by Moses , and Jesus Christ , who confirmed it onely by the vertue of this Magick . For the former , he was so fortunate in it , that having abjured what he ●ad learned in the school of men , he by the practice of this , delivered the people of Israel out of Aegyptian bondage , and made himself a Generall of 600000 men , whom he and his Successours governed according to the Laws he had received from God with thunder and lightening . The latter , Jesus Christ , wrought wonders with so much ease , that both Jews and Gentiles , not able to comprehend whence that power was derived , which yet was no other than that of his Divinity , imagined all done by a wicked and Diabolicall Magick . Thence it came they were so impudent ( as d S. Hierome , and S. Augustine observe ) that they published certain books under the title of , Magia Jesu Christi ad Petrum & Paulum Apostolos . But the said Doctors prove them clearly spurious , in that having seen and read them , they found them fraught with stories quite disconsonant to the actions of Jesus Christ , who left nothing behind him in writing , nor called Paul to the Apostleship till after his Ascension : besides that , he could not by his Magick have made the Prophets say what they had foretold both of his Deity and Coming . The second is the Theurgick , or White Magick , which upon the account of Religion , enjoyns fasting and abstinences , piety , purity , candour , and integrity of life , that the Soul desirous of commerce with the superiour Deities , may not be in any thing diverted by its polluted and sinfull body . Hence it is that the Apostle sayes , Corpus quod corrumpitur , aggravat animam , and suffers not a man to make use of that strictnesse of Disquisition , which is absolutely necessary in this operation ; which , me thinks , Scaliger too prodigally commends , if so be what he sayes in his third book against Cardan , be meant of this kinde : e Terti● divina est ; nomen apud vulgus odiosum facit colluvies impostorum , propter Smerdis proditioonem ac perfidi●m infensa diu ; hac Dominum Jesum fuisse promissum Regem ; cognoverunt illi qui ad eum adorandum longinquis è regionibus profecti fuerant . For my part , I should rather explane this of Naturall Magick , against the opinion of Loyer and Godelman , who ground theirs perhaps only on his , calling it Divine . Yet for his so doing there is some reason , since that those who practise it , acknowledge thereby that supream and onely Divinity , and may as well by the knowledge it gives us of the creatures , ascend to that of the Creatour ( according to the direction of Moses , Faciem meam non videbis , posterior a autem mea videbis ) as by the assurance it gives us of the miracles of the new Testament , to that of the Redeemer . Otherwise we must suppose Scaliger extreamly mistaken , in making such Panegyricks on this Theurgie , when it is , not unjustly , condemned by Delrio , Pererius , and all the rest , who deserve more credit than this modern Writer , who leaving not a stone unmoved to gain the reputation of a Magician , though ineffectually , thought fit , not long since , to put forth a Rhetorick , consisting of five parts , new and never used before , which he would make consonant to the Ancient , that is , the Art of Trithemius to Invention , Theurgie to Disposition , the Art of Armadel to Elocution , the Art Paulin to Pronunciation , and that of Lullius to Memory . For this , I doubt not , since his reputation encreases daily , he will have his reward , that is , within fifty years he shall have as fine stories made of him , as there are now of Dr. ●austus , De Maugis , Merlin , Nostradamus , and others who are marked with red letters in the Magicians Calendar . To which Catalogue we must also adde Homer , Socrates , Aristotle , Proclus , Jamblichus , Porphyrius , Maximus , and all the great Wits of these latter ages , if it be true , as they would fain perswade us , that they were acquainted with their Genii , and could dispose of their good Angels , meerly by the Criticall observation of all those ceremonies and Theurgick preparations , so much celebrated by the Poet Palingenius , that a man would think all the morall precepts , whereof his Zodiak of humane life is so full , aim only at the practice of all those knacks and Image-Arts of Armadel , Paulin , and the Planetary , Et hujusmodi superstitionum genera , quae e● sunt perniciosiora , quò nobis apparent diviniora ; since especially they bring us thorow the back door to the knowledge & practice of Conjurations and Diabolicall Magick , quae cùm sit occulta , non minus quàm tetra & horribilis , plerunque●octibus vigilata , & tenebris abstrusa , & arbitris solitaria , & carminibus mumurata , we ought consequently to be very distrustfull of , as the principall instrument the Devil hath ever made use of , to pretend to the honour belongs not to him , and to be so idoliz'd by men , as that he might divert them from the worship they owe their Creatour . To compasse this with the more ease , we see it hath been his constant employment , to bring into practice all the artificies and subtleties imaginable , putting on all shapes , and making his advantage of all creatures , to make this Idolatry the more universal , & consequently more abominable to him , who , for the love he bears us , call'd himself sometime a jealous God. We have it from some Historians , that he spoke to Apollonius under the shape of an Elm , to Pythagoras under that of a River , to Simon Magus under that of a Dog , to some others under that of an Oak . He entertain'd the Heathen in their superstitions , by heaps of Stones and Statues , whence proceeded Oracles , and ( as they say ) presides yet among those wretched Assemblies which frequent his Sacrifices , under the representation of a Hee-goat , the ugliest may be seen ; for which yet there must be no more respect had , than that Aprilibro made of Virgin Parchment , at the opening whereof ( they say ) he is oblig'd to answer ; or that Shirt of Necessity , the Looking-glasse of Darknesse , and such instruments of perdition , as these poor , superstitious , and melancholly wretches take abundance of pains to make , cum cantiunculis , cadaveribus , funibus suspendiosorum ; quae siquis attrectare aude at , etiam mereatur . The sentence we have pass'd against the second , may in like manner , with no lesse earnestnesse and truth , be directed to all those who busie themselves in a sort of endlesse Divinations , the spawn of the third kind of Magick , which there is no necessity of specifying more particularly , it being the custom of all that write on that Subject , to dispose it into Alphabets and Catalogues . But to deal ingenuously , it were much more discretion to give them a perpetuall act of Oblivion , not only because we may say , and justly , that of them which Tertullian does upon another occasion , Tot pernicies quot species , tot dolores quot colores , tot venena quot genera , but also because they seem to be of the nature of a flame , which ( as Ovid describes it ) heightens and increases the more it is stirr'd : Vidi ego jactatas mot● face crescere flammas , Et rursus , nullo concutien●e , mori . It were therefore much more to our purpose , and the advantage of Religion , to bestow some time in refuting what Picus , in his Apologie , Crinitus , and the rest affirm , that this wicked and unlawfull Magick was so predominant all over Aegypt , that people resorted thither from all parts of theworld , as if it had been some Academy or Lycaeum , purposely set up for the propagation of this Idolatry . Hence it proceeds that Lucians and Infidels derive much from this opinion , when they would prove that Moses , who according to the Wise-man , Josephus and Philo , had been instructed in all the wisdom of the Aegyptians , was so well vers'd in this Magick , that he made use of it in the working of miracles . To this some adde , that Jesus Christ practis'd it , as we find in i Marsilius Ficinus , and more particularly in k Arnobius , who affirms , that it was the common objection of those blind wretches , to say , Magus fuit , clandestinis artibus omnia perfecit : Aegyptiorum ex adytis Angelorum potentium nomina , & remotas furatus est disciplina● . This the Author of the Fortalitium fidei might have spar'd his ordinary glosses upon , had he but considered these objections , as ridiculous as those of a many others , who would have Abraham and Jacob passe for great Astrologers , Joseph for a Southsayer , and Salomon for a Necromancer , grounded only on certain passages of the Bible , which many of our Doctors have interpreted much more superstitiously than ever did the Rabbins . But it is almost demonstrable , that this kind of Magick which was practis'd so universally over all Egypt was no other than the Naturall , disguis'd haply with some vain and impertinent Ceremonies , as may be easily judg'd , in that Zoroastes , Zamolxis , Abbaris , Oromasis , Charondas and Damigeron , who were most eminent therein , as all Authours generally affirm , are commended by Plato , especially the two first , as persons very intelligent and excellent for the knowledge of Nature rather then any command they had over those Genii , Spirits , and Robin-good-fellowes . This may be further prov'd by the examples of Plato himself , of Pythagoras , Empedocles , and Democritus , who have ever been reputed Philosophers and not Magicians , though by their travels into Egypt they had attain'd those Disciplines . For indeed it were a strange thing , as the Learned Bishop Mirandulanus observes , that , this Magick having been so much in vogue , neither Aristotle , nor any Philosopher of his rate , took any paines to leave us the least account of it , especially the former , who having observ'd whatever was conformable to reason in his Books , could not have forgot himself so far , as to passe over the effects of this admirable doctrin , in that little Book wherein he hath , with so much prudence , layd up together whatever he had discover'd that were secret , and surpassing the Ordinary course of Nature . It is therefore no hard conjecture , to think that these transcendent Sciences , this rare doctrin , these admirable disciplines amounted to no more than the practice of our fourth and last kind of Magick , called Naturall . To discover and unmask which , we are to remember that man being a Conversative creature , capable of discipline , and furnished with all instruments requisite for ratiocination and his instruction in the truth of all things , he is able to put them in practice , either for the attaining of an ordinary vulgar knowledge proportionable to that of others , little or not exceeding that of his Equalls , such as have nothing extraordinary or miraculous in it , because ( n ) inaequalitas tantum est ubi● quae eniment notabilia sunt ; non est admirationi una arbor , ubi i n eandem altitudinem tota sylva ▪ surrexit . Or haply to raise himself to the highest and most transcendent speculations , to avoid the common road , and take a Noble flight into those azure vaults of the purest part of our soul , to ●oare up into that terrestiall paradise of the Contemplation of Causes , that so he may at length arrive at that supreme degree of felicity ; which onely opens a man the way into those places so much celebrated by Lucretius , Edita doctrinâ Sapientum templa serena . This is indeed the true effect of this kind of Magick , which the Persians called , anciently , Wisdom , the Greeks Philosophy , the Jews Cabbala ; the Pythagoreans , Science of the formall numbers ; and the Platonicks , the Soveraigne Remedy , which seats the soul in perfect Tranquillity , and preserves the body in a good Constitution by the faculty it hath of being able to reconcile the passive effects to the active vertues , and to make these elementary things here below , comply with the actions of the Stars and celestiall Bodies , or rather the Intelligences which guide them by materialls , proper and convenient for that purpose . We may therefore conclude with the Learned Verulam , that this fourth kind of Magick Naturalem Philosophiam à veritate speculationum ad magnitudinem operum revocare nititur , it being nothing else then a practical Physick , as Physick is a contemplative Magick ; and consequently since what is subalternate to the one is the same to the other , it will not be hard to disentangle it out of an infinite web of Superstitions , confine it to that which it only hath to do with , and appoint it its due bounds and limits . Quos ultràcitraque nequit consistere rectum . These are no other than what are assign'd to Physick by Wendelinus , Combachius , and the subtle Algazel , and confirmed by ( p ) Avicenna , who stating the parts of Naturall Philosophy attributes to it , first Medicine ▪ then Chymistry , Astronomy , Physiognomy and Oneiroscopy , to which may be added Chiromancy , Metoposcopy , Elioscopie , and Geomancy , that is , the three former to Phisiognomy , and the last , as Albertus Magnus , Vigenere , Dr. Flood , Pompanatius , and Agrippa , would have it , to Astrologie . All these parts , in regard they have some foundation in naturall causes , may be , as these Authors affirm , freely practised , and that without the suspicion of any other Magick then the Naturall such as is allow'd and approved by all , yet provided alwayes , that the professors confine themselves , the most strictly that may be ; within the Limits of their Causes , without wandring into a million of ridiculous observations , such as but too too easily creep in to their mindes , who make it their employment . CHAP. III. That many Eminent Persons have been accounted Magicians , who were only Politicians . WEre it lawfull to adde any thing to that excellent consideration upon which the French ( a ) Seneca built the first Chapter of his Essayes , namely that it is possible by severall wayes , and those absolutely different , to attain the same end ; I know not any example contibutes more to the demonstration of this truth then that of the punishment of lying and fabulous Authors , whose malice may be suppress'd by a meanes quite contrary to what was anciently practis'd by the Lycians against false witnesses and informers . For whereas the custome among them was to treat such as slaves and to prostitute them in publick places , we are on the contrary to establish a Law , that all Histories should be like those contracts which the Civilians call Stricti juris , and that the discovery of the first imposture should fairly entitle the whole body of the Book to the fire , or at least hinder the sale and publishing of it . Had this been as carefully lookt after heretofore as it is necessary to be put in practice now , we should , I must confesse , have fewer precepts but more profitable , fewer Books but more fraught with Learuing , lesse History but more truth , and consequently we should have something else to do than to t●ouble our selves for Apologies for all those excellent persons , ( c ) tanquam artis sinistrae contagione pollutos . Nay there is such a multitude of writers represent them as such , that the Civilian Heraldus , considering with himself that in these daies they are only pittifull wretches that are drawn into these pernicious and unlawfull practises , took occasion to say that the trade was now absolutely fallen into the hands of cheats and the Ignorant , ( d ) non amplius Philosophorum , sed rusticorum et idoitarum . Having therefore shewn in the first Chapter of this Apologie that the Propagation of all these vulgar errours happened by the want of Judgment in those that read Authors , we are now to proceed further in our designe ; and finde out the generall causes of all these false reports , which being of the same alloy with the most extravagant imaginations of the Poets , crept into reputation under the appearance of some adventure or occasion . Titus Livius seems to shew us a little light in the Discovery of the first cause for which many excellent persons have been charg'd with Magick , though not any of them had ever the least acquaintance with it , where he tells us , that , datur hac venia Antiquitati , ut miscendo humana divinis primordia urbium augustiora faciat . Whence we may easily conjecture , that the more subtle and practis'd Lawgivers knowing that the readiest way to gain Authority , amongst the people and to continue it , was to perswade them that they were only the Instruments of some supreme diety , who was pleased to favour them with its assistance and protection , have not unsuccessefully father'd all upon feigned Dieties , pretended Conferences , imaginary Apparitions , and in a word , this Magick of the Ancients , the better to palliate their ambition , and to ●ay a surer foundation of future Empire . Hence came it , that sometime Trismegistus affirmed the derivation of his Laws from Mercury , Zamolxis from Vesta , Charondas from Saturn , Minos from Jupiter , Lycurgus from Apollo ▪ Draco and Solon from Minerva , Numa Pompilius from the Nymph Aegeria , and Mahomet from the Angel Gabriel , who often whispered him in the eare under the Shape of a Pidgeon , being as well instructed to further his design , as Pythagoras's Eagle and Sertorius's Hind were for theirs . Nay the Cheat hath prov'd no lesse fortunate to some Politicians , who using all the industry and artifices possible to gain the reputation of the indulgence of some Divinity , by the means of this Theurgie and feigned apparitions , have brought to passe , some adventures difficult beyond imagination . Such were those of the Hermit Schacaculis , who , having acted that part excellently well for seven or eight years in a desert , at last drew the Curtains , possess'd himself of severall Citties , defeated a Bashaw , and Mahomets Son , and had done much more mischief , had he not incens'd the Sophy by the meanes of one certain Celender , who under pretences of devotion shook all Natolia , and found the Turk work enough , till at last he lost his life in a pitch'd field . To be short , such another was Elinahel an African who took the same course to wrest the Scepter out of his Master's hands the King of Morocco ; to whom we might adde a many others , whose extraordinary fortune gave Cardan occasion to advise such Princes and Soveraignes , who by reason of the meannesse of their extraction , want of friends or a military force , have not credit enough to governe their Countries ; to apply themselves , to this sacred Theurgie . By such meanes did James Bussularius make a shirt to rule for some time at Pavia ; John de Vincence , at Boulongue ; and Savanorola at Florence of which latter we have this remark of the Polite Italian in his discourse upon Livy ; The people of Florence are no fools , yet Brother Hierom Savanorola perswaded them that he had conferences with God. But before all these , had Vespasian done as much by his miracles , and Nama the second founder of Rome , qui Romanos operosissimis superstitionibus oneravit , ut rapaces et adhuc feros hominee multitudine tot numinum demerendorum attonitos efficiendo , ad humanitatem temperaret . And indeed this kind of circumvention is of such consequence , that those who thought not fit to make use of it this way , as conceiving it too low , and not able to bring about their ambitious ends , have ascended a step higher , affirming themselves to be the Sons of these supreme Deities ( rather Devills ) ; under pretence of whose favo●r all other Law-givers , and Politicians were glad to keep up their credit and Authority . Virg ▪ — Veluti Parnassia laurus Parva ▪ sub ingenti matris se protegit umbra . When therefore we find Hercules calling himself the Son of Jupiter , Romulus of Mars , Servi●s of Vulcan , Alexander of Ammon , and so of others , we must conceive they did it , either to bring the people under obedience , and to gain that respect among men which they bore their supposed Fathers . Or haply their Mothers being more then ordinarily crafty and politick hoc pr●texunt nomine culpam ; a trick probalbly play'd by those of Plato , Apollonius , Luther , and the Prophet Merlin , whose Romance must needs take its rise from the pretty story of his birth , that so nothing might be omitted that should render his adventures more full of prodigy and astonishment . To this head may also be reduc'd the vanity of those private persons , who no lesse desirous , to have some influence over their fellow-citizens and the ordinary rate of men , than Princes and Monarchs have over their subjects , make it their businesse to perswade us that the Gods have an extraordidary rendernesse for their persons by assigning them some Guardian-Angell , or Director in all the most important actions of their lives , Among these may be ranked Socrates , Apollonius , Chicus , Cardan , Scaliger , Campanella and some others , who would perswade themselves , that all the proofs and assurances which they should be pleas'd to afford us of their familiar Demons should be acknowledg'd by ●s , with no lesse veneration than those ancient Commentaries of the Rabbins , which lay it down as undeniable that among the Patriarchs of the Old Testament , Adam had been govern'd by his Angel Raziel , Sem by Jophiel , Abraham by Tzadkiell , Isaac by Raphael , Jacob by Piol , and Moses by Mitraton . No● indeed do I see any reason to passe any other judgment of the one than of the other ; and that the best advantage we can make of all these extravagances , is to use them as a Collyrium to help us to discern truth from falshood , reall Magick from fictions and pretences , and politicall and naturall operations from the Diabolicall , which , as such , are condemn'd by all . Such were those practis'd sometime against Moses , by the Magicians of Pharaoh , called by St. Paul , Jammes , and Mambres ; those of Simon Magus who oppos'd St. Peter ; of Cynops , who was drown'd upon the prayer of St. John the Evangelist ; of Elymas struck blind by St. Paul ; of Zaores and Arphaxat , who ▪ according to the History of Abdias , were destroy'd by thunder in Persia . To these we may adde of latter times Dr. Faustus , Zedechias the Jew , the little Scot , Trois-eschelles , he who under Charles the fifth , would needs be called Magister videns , and a many others of whom we must understand the Decree , thundring in the Code against Magicians , Magi , in quacunque sint parte terrarum , humani generis inimici credendi sunt . CHAP. IV. That the extraordinary Learning of many great men hath oftentimes been accounted Magick . FUrius Vesinius the Peasant , accus'd before the people of Rome for a sort of wizzardry done by him upon the Lands of his neighbours , which though of greater extent , yet yeelded not so great a Crop as his that were lesse , would take no other course to justifie his Innocence , then to bring along with him , on the day of his appearance , all the Instruments of Agriculture , kept in very good order , beseeching his Judges to believe that he had made use of no other poisons or unlawfull drugges then those , together with abundance of paines and a many watchings , which , to his sorrow , he knew not how otherwise to represent . In like manner these great persons — Queis arte benigna Et meliore luto finxit pracordia Titan , need no more , to blast this Calumny , which to this day lyes heavy upon them , than to manifest and discover the proceedings whereby they have attain'd so great Learning and Abilities . Those indeed they were so eminent for , that it seems in some sort to excuse their weaknesse who could referr them to no causes but what were extraordinary , and upon no other account have made it a crime , such as , were it not true what Apuleius saies , that , Calumniari quivis innocens potest , revinci nisi nocens non potest , we might say are in a manner entail'd on all persons of more than ordinary desert . Galen , that great Genius of Medicine , confesses that at Rome he was thought guilty of it , for diverting a fluxion , by Phlebotoimy in lesse then two dayes , which Erasistratus could not effect in a long time , because he would not make use of that remedy . Apuleius was forc'● to the trouble of two Declamations in publick , and to display all his great abilities and Learning to rescue them from the censure of Magick , which his Enemies would fasten on them , wherein they must needs be mistaken , unlesse they took the word according to the explication of Sr. Hierom , where he sayes , Magi sunt qui de singulis philosophamur . For if it be restrained to that sense , we shall freely acknowledge , that Galen , Apuleius , and the rest for whom we make this Apologie , were Magicians , that is , studious persons , indefatigable , as to travell ; and consequently pale , wan , and sickly , quibus continuatio etiam literalis laboris omnem gratiam corpore deterget , habitudinem tenuat , succum exsorbet , colorem obliterat , vigorem debilitat . These indeed are the charms and enchantments , whereby they came to understand the Trivium and Quadrivium of the seven Liberall Sciences , so much celebrated by the Moderns , and consequently arrived to the knowledge of the whole Encyclopedy . This it was , that in some sort raised them to a communication with that Divinity which Homer attributes to the Sun , because he sees all things . This likened them to the Gymnosophists , who as Philostratus affirms , thought themselves the more acceptable to their Gods , the higher they jumped and lifted themselves up into the air in their carols and dances . That indeed bred the quarrell , these great intelligences raised themselves to such a height of perfection , that the ignorance of the ages they lived in , envying the distance between them and other men , hath alwayes charged them with impiety in their Speculations and Theory , and Magick in their Actions . As to the former , Plutarch was the first Authour of this excellent observation , where he tels us that Anaxagoras and those Philosophers , who first found out the causes of Eclipses , communicated it to their Disciples in a Cabalistical & Traditionall way very secretly , not daring to venture it among the people , whose faith it was , that only temerarious and impious persons sought out any reason for those entraordinary effects , which depended immediately on the will of the Gods , whose Liberty they thought incompatiblewith the indisturb'd order of those causes , whereof the Philosophers pretended a naturall Demonstration . Hence proceeded the rigorous punishment inflicted on them , either by banishment , as happened to Protagoras , or long imprisonment as to Anaxagoras , out of which Pericles had all the trouble in the world to make him go . Nay they would not pardon Socrates , but condemn'd him upon this very account that his Philosophy had something different from those that went before him . These harsh proceedings gave Plato such an alarm , that he ingenuously confess'd to Dionysius , that for that very reason he had not advanc'd any opinion of his , but under the name of Socrates or some other Philosopher , least sometime or other he should be called to account for it . The same person , consulted by the Athenians about the execution of the Oracles answer which had commanded them to double their Altar , which was of a Cubick figure , took that occasion , as extreamely advantageous , to perswade them to the study of Philosophy especially Mathematicks , without the knowledge whereof it was absolutely impossible to satisfie the Oracle ▪ This might haply seem fabulous to a many who have a greater reverence for Antiquity then to Imagine it so stupid and Ignorant ; but that the Author from whom we have this testimony is not to be suspected guilty of either mistake or negligence . But if we come nearer our own age , we shall find there was not much more reason , some ages since , to deny as Lactantius did , against Avicenna , that the Torrid Zone was habitable ; or to dispute against the opinion of the Antipodes , and to say , by way of raillerie , to those that maintained it , Et miratur aliquis hortos pensiles inter septem mira narrari , cum Philosophi & agros , & maria , & urbes , & montes , pensiles faciant ? Nay , so ridiculous and contrary to Religion was this opinion thought in that time , that the poor Bishop Virgilius was excommunicated , and condemned for an Heretick , for patronizing that reverse of this world , long before it was discovered by Columbus . Nor is it a thing lesse strange , that Philastrius should put into the Catalogue of the hereticall and condemned opinions in his time , that of some Philosophers , who held the Solidity of the Heavens , which yet hath ever been acknowledged , and still is in the Schools , though within these thirty or fourty years , some Professours have discarded it , to introduce the ancient , which was the more common and authentick in the time of Philastrius . It is therefore no miracle , when all the propositions of these great wits , though most solid and rationall , have ever met with contempt , by the Gentiles , out of suspicion of impiety ; by the Christians ; of heresie , onely because they happen'd in ages distrustfull of those vast and extraordinary acquests of learning , if the greatest part of Philosophers , Mathematicians , and Naturalists have been unjustly charged with Magick : an observation we are obliged for , to that great person , whom Laurentius Valla cals the last of the Latines , who among other lamentations directed to Philosophy , forgot not to say , Atque hoc ipso affines fuisse videmur maleficio , quod tuis imbu●i disciplinis . From which passage we may learn , that that calumny hath been so pinned to the sleeves of all that have professed those Disciplines , that it seems in a manner an essentiall property in them to be accounted Magicians ▪ since it seldom or never happens , that any Lawyers and Divines ( unlesse Hereticks ) have been charged therewith . Whereas on the contrary , those who are the most intimately acquainted with Philophy , have not been able to ward off this reproach , or divert men from attributing the fruits of their industry to their proficiencie in the Academy of Devils , where they yet profited more than in any of the other Sciences , if we may trust those who would furnish us with more Magicians , quàm olim muscarum est , tum cùm caletur maxime . But to facilitate the discovery in this point , all our businesse is to observe the first appearances of Learning , the first risings of great Wits , the time they flourished , the ages which have brought forth most , and take notice by the way , how that ignorance hath alwayes persecuted them with this calumny . It will tell us , if we will hearken to it , that Zoroastes and Zamolxis never did any thing , but fool away their time in Sacrifices ; that Pythagoras , Democritus , Empedocles , Socrates and Aristotle had never known any thing , had they not applyed themselves to the Daemons ; that Apuleius was but a Wizard ; that Geber , Alchindus ▪ Avicenna , and all the most excellently learned among the Arabians , were Professours of Magick ; that Roger Bacon ▪ Ripley , Bongey , Scotus , were so many cunning men among the English , excellently well vers'd in Necromancie , and very able Conjurers ; that Chicus , the Conciliator , Anselm of Parma , and divers other Italians , were very well acquainted with the businesse of Invocations ; that Arnoldus de Villa nova , and William of Paris , were also very fortunat therein , in France . In a word , all Countreys that had any men famous for learning were sure to have also Magicians ; whereof , for want of the former , Germany had alwayes been barren enough , Albertus Magnus excepted , till that , furbish'd & refin'd by letters , it brought forth Trithemius & Agrippa , as the Ring-leaders of all the fore-mentioned . To these : if we beleeve Bodin , we must add Hermolaus & Cardan ▪ if de Lancre ▪ Scaliger & Picus ; if some others yet more superstitious , all the most eminent persons , as if there had been no other schools than the Ca●es of Toledo , no other books than the Claviculae , no other Doctors than Devils , no other wayes for a man to become learned , but by the practice of all those Magicall Superstitions ; or lastly , that the reward of a great industry , and the fruits of excellent endowments , were only to enable a man to cast himself into the claws of that enemy of mankind , whose acquaintance is but too too easily procur'd , it being his businesse , to go about like a roaring Lion , seeking whom he may devour . Having therefore well considered whence it comes to passe , that many have made such disadvantagious glosses on the learning of these great persons ; I am , in the first place , perswaded it might proceed from a reason common to all the erroneous perswasions which insensibly thrust in among us , as the learned Verulam hath observed , Is humano intellectui error est proprius & perpetuus , ut magis moveatur & excitetur affirmativis quàm negativis . In the second , that haply it might come from this , that these Philosophers soaring up into contemplations too high and remote from ordinary apprehensions ; those , who , in comparison of them , onely crept upon the ground , were oblig'd to admire them , and , in time , to reproach , as over-confident and supernaturall , whether this change proceeded from the weaknesse of their judgement , or a designe to calumniate them , as Seneca observes , quàm magnus mirantium , tam magnus invidentium est populus . Or lastly from this , that whatever the most subtle and ingenious among men can perform , by the imitation or assistance of Nature , is ordinarily comprehended under the name of Magick , untill such time as it be discovered by what wayes and means they effect those extraordinary operations . Of this we have an example in the invention of Guns and Printing , and the discovery of the new world ; the people wherof , thought at first sight , that our ships were made by Magick , our vaults & arches by enchantment , and that the Spanyards were the Devils that should destroy them , with the thunder and lightening of their Arquebuzzes and Guns . From what hath been said may be inferr'd , that all these great persons have incurr'd the censure of Magicians , for having performed many strange things by the assistance of Physick and other Sciences they were Masters of , and in the practice whereof all good Authours are wont to comprehend Magick . The reason of this , is , that they are not so easie to be prostituted to the knowledge of the Vulgar as the Mechanicks are , which cannot so much command admiration , because , being exercis'd about manifest and palpable Bodies , it is a manner impossible that the Authors thereof should keep up the secret of their severall canses and operations . And this leads us to a necessity of acknowledging that the practice of the Mathematicks , and , above all , of these Mechanicks , and judiciary Astrology , hath contributed much to the confirmation of all these erroneous opinions , as we shall shew more at large elsewhere . CHAP. V. That Mathematicians have many times been accounted Magicians . AMong all the Precepts which contribute any thing to the regulation and conduct of our Actions , me thinks there is not any more serious or of greater consequence then that which minds us , that , Venena non dantur nisi melle circumlita , & vitia non decipiunt nisi sub specie Virtutum . Of this we have daily experience , in that as Coyners of false mony employ all their industry so to dispose some little Gold or Silver upon bad pieces that they may passe for good and current ; so the greatest part of those who by reason of the lightness and vanity of their Doctrine fall into the generall contempt , are forc'd to change Scenes , to disguise , and if they are Hereticks , for example , to take the title of Divines ; if Impostors , of Chymists , if Mounte-banks , of Doctors ; if Sophisters , of Philosophers ; if Conjurers , of Well-wishers to the Mathematicks . This makes sad and strange confusion in all things , especially the Sciences , that , if it be not absolutely impossible , it is certainly very difficult to be able to discern the Legitimate professors from the Ignorant and presumptuous profaners of them ; who , having scattered into them abundance of cheats & superstitions , have made them so suspectfull , that even those who have courted them with greatest religion could never do it with the generall approbation and allowance of all . This certainly is one principal reason whereby the most criticall and accomplish'd Wits , have given their Enemies occasion to defame them as Magicians , because they had made greater discoveries into those four parts of the Mathematicks , which are called by e Cassiodorus , Quadrifariae Mathesis Januae ; by Sarisberiensis , Quadrivii rotae ; and by Calcagnin , Quadriga disciplinarum , that is , Arithmetick Geometry , Musick , and Astrology . These indeed are such , that , by reason of ●he subtle operations are wrought by them , the Jesuit Pererius took occasion to divide Naturall Magick into two kinds . One hath an absolute dependance on Physick and its parts , working , by the meanes both of the occult and known qualities of all things , many times , very strange and miraculous effects , such as might be the Golden henne of Sennertus , the Magneticall unguent of Goclinus , the Lamp and invulnerable Knight of Burgravius , the Idaeall pouder of Quercetanus , the Fulminant Gold of Beguinus , the Vegetall Tree of the Chymists , and many such naturall miracles which these Authours affirme they have seen and experienc'd . The other giuded by Mathematicall precepts , makes certain artificiall Engines by meanes whereof we come afterwards to admire that Sphere of Archimedes , parvam machinam , gravidam mundo , Caelum gestabile ▪ compendium rerum , Speculum naturae . To that adde those Automata of Daedalus , those Tripods of Vulcan , the Hydraulicks of Boëtius the Pidgeon of Architas , that industrious Iron-fly presented to the Emperour Charles the V. by John de Mont royal , which — from under 's hand flew out And having flown a perfect Round about , With weary wings return'd unto her Master , And ( as judicious ) on his Arm she plac'd her . Besides which , there are many other productions of man's wit , working , it as it were in ●pight of nature , which have so dazzled weaker minds , that it is indeed no wonder , if , not able to discover the reasons , which were purposely kept from them , they have attributed all those instruments and engines , rather to Diabolicall operations then humane industry , and have through ignorance , bespatter'd the greatest Mathematicians with the infamy of Magick . An instance of this we have in that Archimedes of Gascony , Francis Flussad of Candale , who was not able to ward off the blowes of that Calumny . To him adde John Denys an excellent Mathematician of our time , who printed an Apology for himself in the year 1570. and pleaded his own cause at London . And to him , Pope Silvester , Bacon , Michael Scotus , Albertus Magnus , and all the rest who now put in their Bills of Complaint . Ovid. de Nace . Fructus obest , peperisse nocet , nocet esse feracem . Wherein there is certainly much justice , their only crime being , that their Sciences , their instruments , their brazen heads , their Clocks , and all their other subtle Inventions , have so astonish'd the populace , that instead of referring these singular effects to their true cause and the experience of the Mechanicks ▪ , the Operator whereof , is ▪ if I may so expresse it , penè socius naturae , occulta reserans , manifesta convertens , miraculis ludens , it hath attributed all to Diabolicall Magick . This they think was very much more in reputation five or six hundred years since than itis now● and that was publickly taught in certain Schools in Spain , whereof the ruines are yet to be seen in the Cellars near Toledo and Salamanca . But this rather begs our belief then requires it , in as much as the Authors from whom we have these things , being no more Authentick Testimony , then what we might produce to affirm as much of the Castle of Vicestre . But indeed , it is a certain piety not to think that Citty ever was the Seminary of so many Magicians , which God honour'd with a prerogative above all other , that the doctrine and policy of his Church was confirm'd and maintain'd therein by the assemblies of 17. Councells ; besides that those who make Sylvester a Magician acknowledge that he learn'd , what he knew that way , at Toledo . But when it shall be hereafter evinc'd that Sylvester was no such man , but the greatest aud most excellent Mathematican of his Age , it will be but rationall to grant , that , by the Magick taught at Toledo is only meant the Mathematicks , which had gain'd such reputation there , and were so perfectly taught , that a certain English man called Daniel Morlerus ( who flourish'd in the year 1190. and writt excellently well therein ) after a long aboad in Barbarie to learn them , was at last advised to transport himself to Toledo , as the most famous place for their profession in the World. Such , it seems , it was then , and continu'd so , long after , even to Alphonsus King of Castile in the year 1262. who became such a Mecaenas and Patron of these disciplines that he gave , by way of recompence , to certain Arabians whose assistance and industry he had made use of in composing his Astronomicall Tables , above 400000 Crownes : so infinitely desirous was he of being accounted the common Benefactor of all the Mathematicians of his time , that there needs no further security for it , then that infinite number of Treatises and Translations upon this subject , which had never been done but by the influence of his name , and the example of his Liberality . That indeed brought these Disciplines much into request , especially judiciary Astrology , as Mirandula observes , that it is not to be wondered at , that the place where it was so diligently practised , should be taken for the Schoole of Magick . If so , those certainly , who glory'd in the imitation of the Astrologer Diophanes , who boasted in Apuleius that he certainly knew qui dies copulam nuptialem affirmet , qui fundamenta moenium perpetuet , qui negotiatori commodus , qui viatori celebris , qui navigiis opportunus , must needs expect to be branded for Magicians , not much differing from the opinion of Tertullian , who sometimes said , Scimus Magiae & Astrologiae inter se societatem . It is also the opinion of the Civilians , who under the same head , treat De Maleficis et Mathematicis , upon occasion of Divinations and this Astrologie , which hath been condemn'd under the name of Mathematicks , because Justinian desirous to make his Constitutions clear and intelligible , made use of the most usuall and Vulgar words : Vulgus autem , saies Gellius , quos gentilitio vocabulo Chaldaeos dicere oportet , Mathemati●os dicit . We have it confirmed also by a passage in Juvenal , Sat. 14. Nota Mathematicis genesis tua — which , as that of Gellius , is not to be understood of Arithemetick , Geometry , Musick , and Astronomy , which are particularly signifi'd by the name of Mathematicks , and generally approved by all , but only of Judiciary Astrology , which is , with much reason , condemn'd by the Church , not as suspected guilty of any thing of Magick , but as a Profession , quae stellis ea quae geruntur in terra consecrat , makes us slaves to the destinies , and is absolutely in consistent with all kinds of Religion . CHAP. VI. That the Books attributed to divers great persons , are not a sufficient testimony to make them guilty of Magick . VVE find in History , that that potent King of Aegypt , Ptolemaeus Philadelphus , having spar'd no industry to adde to and adorn the proud Library he had erected in Alexandria , appointed , for its further splendour , a certain solemn day , on which all the Poets assembled together , recited verses in honour of the Muses , that the most able and fortunate might be gratified with the presents he had designed for them . These guerdons were already voted to divers of the Candidates , when Aristophanes , who was the seventh of the Judges , opposed the sentence of the rest , and opening the treasury of his memory , amaz'd all with the greatnesse of his reading and his miraculous learning , and discover'd that the pieces they thought so excellent and accomplished , were not theirs who had recited them , but had been taken out of the best Authours , whom he particulariz'd one after another , making such an Inventory of Felonies , that the King , People , and Judges revok'd the former sentence , for to favour some others , who had not brought any thing , but what was of their own invention . For my part , I am clearly of opinion , that there was not more occasion , for that Aristophanes in the time of Ptolemy , than there is in this , and that he should find much more occasion to discover his prodigious reading , not onely in the censure and condemnation of Plagiaries , but also in the vindications of these great persons . For in stead of receiving those elogies and honorary titles , sometimes given them by Richard de Bury , Chancellor of England , the greatest Lover of Books that hath been since the time of Ptolemy Philadelphus , who , to insinuate the advantage of good books , tels us , Hi sunt Magistri qui nos instruunt sine virgis & ferula , sine verbis & cholera , sine pannis & pecunia : si accedis non dormiunt , si inquiris non se abscondunt , non remurmurant si oberres , cachinnos nesciunt si ignores ; in stead of these Elogies , I say , they have father'd upon them a number of pernicious and pestilent books , for which , in stead of these commendations , they meet with onely the contempt and imprecations of those , who cannot distinguish these supposititious brats from their true and legitimate children . This hath given some occasion to imagine , that many great men have not been charg'd with Magick , but meerly upon this fourth cause , and the books unjustly father'd upon them , such as are those of Trithemius's Catalogue , and many other Manuscripts , qui e● periculosius errant , quò in soliditate naturae & vigore rationis suum fundare videntur errorem . For an Antidote against the venom of this fourth kind , according to our method in the precedent , we are to shew that there is no probability , that all these books improbatae lectionis , as the Civilians call them , were ever written or composed by those , under whose names and authority they are publish'd , which yet if we should grant , yet can there not any certain proof be deduced out of them , to conclude the Authours Magicians . For , in the first place , we have no other knowledge or account of these books , than what we find in certain Catalogues , who furnish us with their titles in such a manner , that we cannot judge , unlesse by some other circumstances , what the Authours drift and designe was in the composition of them , whether to illustrate or confute , plead for or against , mantain or condemn the subject they treat of , and busie themselves about . Whence it came to passe , that many finding by these Catalogues , that Alexander Aphrodisaeus had written of Magicall Arts , Aquinas of judiciary Astrologie , and Roger Bacon of Necromancie , have presently entered into imaginations contrary to what they should , beleeving that they contain'd nothing else , but the precepts and direction we are to follow , to be perfect in the practice of all those Divinations , and consequently , that there was much reason , why the Authors should be accounted Magicians . But this consequence is vain , light , and groundlesse ; for besides the first errour , we may observe a second , which , because not so obvious , hath deluded a many , even to this day , who held that there needed no more to qualifie any one , an Enchanter or Magician , than to write of Magick : which once granted , we must also infer , that all those who undertake to write against , and to convince them , should be bemir'd with the same vice , and accordingly incur the same punishment . For it must be supposed , that they cannot discover the absurdity of their precepts and maximes , unlesse they understand and declare them to us , which if they do , they become equally guilty , because the good or bad intention of the one and the other , doth not make any alteration in the case , relating onely to the nature of Precepts , which should have no more force taken out of Picatrix than Delrio , if he hath once explan'd them , nor of the prohibited Authours , than those who refute them . Nay , we must presse further , and affirm , that all those who are able to discourse pertinently of Magick , ought to be condemn'd as Magicians , were there no other reason than that it is in their power , as much as theirs who did it before , to furnish us with books and precepts , which if they do not , it is either because they think it not convenient ▪ or out of some other motive , without any prejudice to their learning . We find Socrates , Carneades , and divers others accounted good Philosophers , though they would never take the pains to commit any thing to writing ; Hortensius , thought , in Cicero's time , the best Oratour in all Rome , who , probably , out of an imitation of a many others highly celebrated by Seneca and Cicero , would never publish any of his Declamations . Adde to this , that it were a strange simplicity to think , that only such as have been in the Circle , are practised in Invocations , and have exercised Magick , can write or make books of it , whereas every one is at liberty to discourse according to his humour , of a thing wherein there is neither precepts , order , nor method , and where all a man hath to do , is to mingle the characters of the twelve Signes and the seven Planets , the names of certain Angels mentioned in Scripture , the Tohu and the Boh● , the Urim and Thummim , the Beresith and Merchava , the Ensoph and the Agla of the Cabalists , with the Hippomanes , Virgin parchment , Pentacle , the dead mans muffler , the Deaths head , the blood of Owls and Bats , and certain prayers and conjurations out of the Flagellum Daemonum , to make a world of mysterious Books and Treatises . These must afterwards be sold very secretly , and for good round prices , by such as can make no other shift to stave off their clamorous necessities , than by making a trade of these cheats and impostures , to the cost and sorrow of many weak , superstitious , and melancholy inclinations , who think they are within sight of Felicity , and can do miracles , when they meet with these Cheats and Mountebanks . — Tam magna penuria mentis ubique ! In nug as tam prona via est ! — Lastly , there is no likelihood that these books , which are onely for the most part , the fruits of a long Theory and Speculation , should be sufficient proofs to convince the Authours of Magick , which consists rather in certain practices and operations , than in the laying down of precepts ; he onely , according to Biermannus , deserving the name of a Magician , who contracts with the Devil to make use of him in what he shall think fit to employ him in . This definition indeed cannot possibly agree to all those , for whom we make this Apologie , if there be no other charge against them , than that of the Books they have written on this Subject ▪ since it is possible they made them without any contract expressed or understood , simple or publike , as we have shewn before . Nay , to take away all controversie , it is a pure calumny maliciously advanced , an opinion ab olutely erroneous and rash , to think to maintain or prove , that any one of them ever made or troubled himself with the composure of any Book treating of Geotick or unlawfull Magick , or of any Species or difference thereof . And this , in the first place may be confirm'd by the Testimony of him who is accounted the Prince and Ring-leader of the Magicians , who very well understood the chears and suprises of all these Books vamp'd and never set up with false Titles , and father'd upon Zoroastes , Enoch , Trismegistus , Abraham , Solomon , Apuleius , Aquinas , Albertus magnus , and severall other great persons . To this adde the Suffrage of Vuierus and all those who have written with most judgment upon this subject , grounded , probably upon the same reason that made Picus Mirandula give the like Judgment of some such Books of Judiciary Astrology , which , as he saies , are falsify'd by certain impostors , who , quoniam , quae produntur ab iis , rationibus confirmari non possunt , sive ipsi illa vera credunt , sive credi volunt ab aliis , libros hujusmodi fabularum , viris clarissimis et antiquissimis inscribunt , et fidem errori suo de fictis Authoribus aucupantur . The same remarke we may make on all the other kinds of Quacksalving , especially that of Alchymists , who think they have not done their duty and cheated as they should , if after they have made a shift to find the explication of all their Chimera's in Genesis , the Apocalypse , the Hieroglyphicks , the Odyssey , the Metamorphôses , nay even in Epitaphs , Sepulchres , and Tombes , they should not send their Books into the world under the names of Mary Mose's Sister , Trismegistus , Democritus , Aristotle , Synesius , Avicenna , Albertus magnus , and Aquinas . As if all these Learned men and great Authors had had no other employment all their lives then blowing & stirring of fires , or making of Circles , Characters and Invocations ; and that the barbarisme , the extravagances , the childishnesse , want of order , the lownesse , errour , and Ignorance of all these Books were not sufficient arguments to rescue from so black a calumny , such transcendent Soules , and Intelligences of Litterature , Omnes coelicolas , omnes supera alta tenentes . And not only that , but with the same labour discover unto us the muddy , and pestilent source , the Styx and Tartarus , whence proceed all these little Monsters , these Apparitions , these Bastards , these abortive fruits , which indeed is no other then the temerity of some poor reptile Spirits , qui sui quaestûs causa fictas suscitant sententias : fathering them upon the first comes into their mind never minding any reason , choise consideration or respect . Hence it comes that Chicus affirmes he had seen a Book written by Cham concerning Magick , and another made by Solomon , de umbris Idaearum ; that John of Salisbury makes mention of an Art of Dreams vented under thename of Daniel ; that the two Picus's aknowledge not for legitimate the treatises of Necromancy attributed to Saint Hierome , Aquinas , and Plato ; and that the Abbot Trithemius , not without reason , laughs at all that is father'd upon Albertus Magnus and divers others . For what reason or ground is there to believe that Hippocrates was Author of the Book of Lunar Astrologie , Plato of that of the herbes and the Cow , Aristotle of those of the Apple of Vegetables of the properties of Elements and the Secrets of Alexander , Galen of that of Enchantments ; Ovid , of that of the Old Woman , and the Loves of Pamphilus ; Seneca , of the little Book of Vertues and the Epistles of St. Paul ; and that all the be●t Authors spent their time so trivially upon trifling Books of no Value or consequence ; whereof we have so little assurance of the true Authors , that we are not certain to whom we ought to attribute a many we afford places to in our Lib●aryes . For , to passe by the works of Orpheus , Trismegistus , Berosus , and Manethon , all which are ab●olutely feigned , some Apocryphall peeces of holy writ ; doubtful Treatises of Hippocrates , Galen , those question'd by Erasmus at the impression of the Fathers , the Pamplets of Ge●s●n , Fenestella , Pythagoras , and Cato , and all that lye under suspicion among Humanists ; is it not strange that Francis Picus , successor to the Learning as well as Principality of his Uncle the great Picus , the Phaenix of his Age , should take so much paines to prove , that it is altogether uncertain whether Aristotle be Author of any one Book of all those that are found in the Catalogue of his Works ? And yet he is therein seconded by Nizolius , and the businesse so strictly discuss'd by Patricius , that , after he had discovered a miraculous industry in the scrutiny of the truth of that proposition , he concludes at last , that , of all the Books of that great Genius of nature , there are but four , of little bulk and lesse consequence , come to us , as his , without the least doubt or controversy ; that is , That of he Mechanicks , and three others he writ against Zeno Goro●as and Xenophanes . On the other side Ammonius , in his Commentaries upon the Praedicaments , affirms , that there were in the Library of Alexandria forty Books of Analyticks , all under the name of Aristotle ; though he had made but four , whereof the two first are answerable to the nine cited by Diogenes Laertius . But this , if we credit Galen , is to be attributed to the emulation that was between the Kings of Pergamus and Aegypt in rewarding those who brought them the Books of any good Author , especially Aristotle ; for the greater ornament ▪ of their Libraries ; it having never happened before , that the Titles of Ancient Books had been falsifyed . But in this point we shold have been more large had not Patricius taken the paines before us ; or that it had been necessary to demonstrate how unjust it is , and beside all appearance of reason , that some , under their names , whose prodigious Learning rais'd them to greatest reputation , have pester'd the world with an infinite number of impertinent fragments , disorder'd collections , fabulous Treatises , fruitlesse writings , and Books shuffell'd together without reason , method , or judgment . — Quos — ipse Non siani esse hominis non sanus juret Orestes . CHAP. VII . Of all the other Causes which may give any occasion of suspicion thereof . THough the number of those who have endeavoured to discover & explain to us the nature & condition of Magick within these two hundred years is almost infinite yet me thinks the first that undertook it have done it with no small distraction , as not seeing well ; and the greatest part of the more Modern have endeavoured to faciliate the disquisition by the use of those Glasses which make Ants seeme as great as a man's thumbe , so to represent to us in their Books , atomes like Mountaines and flyes like Elephants , that is , magnifie the smallest faults into the greatest crimes , by a childish metamorphosis of the least jealousy into truth , of a hearsay into a demonstration , and accidents of no consequence into prodigious and memorable Histories . Whence it is not to be wonder'd at , that as the higher & greater things are , the more subject they are to Lightning ; so the greatest part of those Noble Souls of past ages , those tutelary Gods of Parnassus and favourites of the Muses have not been free from that of Tongues . For being the principall Actors upon the Stage of this world , and as much above the ordinary rate of men , as they are above other Creatures ; their leasts , faults and most in considerable misapprehensions have been more narrowly pry'd into , whether it be that the least mark or mole is more obvious in an extraordinary Beauty than on some poor Baucis or Cybale , or that , according to the saying of the sententious Poet . Omne animi vitium tanto conspectius in se Crimen habet , quanto major qui pecat habetur . However it be , we may adde this cause to the precedent , as one of the principall that hath caused learned men to be thought Magicians , and upon account whereof the curiosity of Albertus magnus , the naturall Magick of Bacon , the judiciary Astrology of Chicus , the Mathematicks of Sylvester , and he resy of Alchindus , and certaine superstitious obervations , have been reputed Geotick and diabolicall Magick . But it must be confess'd , it is for the most part the malevolent interpretation of those who judge not of things , but with misprision ; of Authors , but by their outside and superscriptions ; of Books , but by their titles ; nor of men , but by their vices ; div●●ging what they ought in prudence to conceale , and priding it , not only to lay open to the world the miscarriages of all these great persons , but magnifying and aggravating them purposely to prepossesse , and consequently make us passe sentence against their innocence , which certainly ought to have all the faire play that may be , it being just to suppose it not so weak and wounded as it is represented to us . Besides , should we a little more narrowly search into the truth of this opinion quae mala attollit et exaggerat , & cothurnis quibusdam auget , we shall find all these proofs resolv'd into conjectures , and all these enormous crimes into certain vaine and triviall snperstitions . Nor is it in the mean time any miracle at all , that these glorious men in their times should somewhat degenerate that way , nay endeavour to practise them , when it is of ordinary experience , that what is most accomplished , is also most delicate and perishable . Thus we find that the sharpest points are the soonest blunted , the perfect'st white the most easily soyl'd , the best complexion the most subject to several altrations , & we have it from holy Writt , that the noblest of the Angels was the first that fell . Having therefore thus deduc'd all the causes we could find of this suspicion as to what concernes the accused , we shall in the rest of this Chapter observe five others , which we may say , have contributed more to the propagation of this erroneous opinion , then the former . These are , Heresy , Malice , Ignorance , Credulity , and the Dis-circumspection , and want of judgment in Authors and writers . For the first , it amounts to something more then a conjecture that Alchindus ▪ Peter d' Apono , Arnoldus de Villa nova Riply , and some others who with some reason have been suspected guilty of Heresy , may without any be charg'd with Magick , though Tertullian sometimes said , Notata sunt etiam commercia Haereticorum cum Magis plurimis , cum Circulatoribus , cum Astrologis , cum Philosophis . Which censure be confirmes elsewhere , calling Magick , haereticarum opinionum auctricem . Hence haply some Catholick Doctors , especially Delrio and Maldonat , took occasion to lay it down as a Maxime , strengthened by constant experience , that either the Authors and first promoters of Heresies , have been themselves Magicians , as Simon Magus , Menander , Valentinianus , Carpocrates , Priscillianus , Berengarius , and Hermogenes ; or that prohibited and Magical Arts have alwayes come in the neck of some heresy . This they exemplify out of some Historians of Spaine , who relate , that after the Arrians had long continu'd therein , the Devils were for a good space of time seen tormenting men there . So was the heresy of Hus seconded by a great tempest of Sorcerers and Demons through Bohemia and Germany , and that of the Lollards through the Apennine Hills . Of this the Jesuit Maldonat gives five principall reasons , which we shall not presse in this place . In the second cause of suspicion , we may observe , that Malice sometime , made Apuleius be accus'd of Magick by his wife's friends ; the Popes Sylvester and Gregory by the Emperours they had excommunicated , and some Heretiques their implacable enemyes . To which may haply be added the procedure of the English against the Mayd of Orleance , who accordingly condemn'd her for a Witch , whereas de Langey and du Haillan make her act another quite contrary part . But if the common opinion of those who were best acquainted with her may prevaile , there is little probability she should have been a Witch , which is the conclusion Valerandus Varanius puts to the History he made of her . Tandem collatis patres ultroque citroque Articulis , flammas sub iniquo judice passam Darcida , concordi decernuntore : modumque . Angligenas violasse fori , jurisque tenorem . But Learning , formerly alledg'd by us as one of the principall causes of this false accusation , obliges us now to say something of Ignorance , its adverse party , and shew , how prodeminant it was , as well among the Greeks before Socrates , who may be called the Patriarch of Philosophy , as the Latines , from the times of Boetius , Symmachus and Cassiodorus , till the last taking of Constantinople . Then indeed the world began to put on another face , the Heavens to move upon new Hypotheses , the Aire to be better known as to Meteors , the Sea to be more open and easie , the Earth to acknowledge a Sister Hemisphere , men to enter into greater correspondences by Navigation , Arts to be delivered of those miraculous inventions of Guns and Printing . Then were the Sciences restor'd to their former lustre , in Gormany by Reuchlin and Agricola , in Switzerland by Erasmus , in England by Linacer and Ascham , in Spain by Vives , and Nebrissensis , in France by Faber and Budaeus , in Italy by Hermolaus , Politianus , Picus , and the Greeks who fled thither for refuge from Constantinople ; and lastly in all other parts of the earth , by the meanes of new Characters and Printing . We formerly observ'd out of Plutarch that , before the revolution happening in Socrates's time , it was not lawfull in Greece to advance any thing of Astrology , to study the Mathematicks , or professe Philosophy . Thence we are now to consider what capacity may be allow'd those , who , suffering the best Authors to moulder away in Libraries , made use of no other Grammarians , then Graecismu● Barbarismus and Alexander de Villa dei ; no other Rhetoricians then Aquilegius ; no other Philosophers , then Gingolfus Rapoleus ▪ Ferrabrit , and Petrus Hispanus ; no other Historians , than the , Fasciculus Temporum , and the Mother of Histories , nor other Books in Mathematicks than the Compot Manuel , and the shepheard 's Kalender . What could the Grammarians expect from these , but Barbarisms like that of the Priest , whom the Master of Sentences mentions baptizing of infants , In nomine Patria , Filia , & Spiritua Sancta ? What could Philosophers find there , but suppositions , ampliations , restrictions , sophisms , obligations , and a Labyrinth of fruitlesse niceties comprehended under the title of Parva Logicalia ? So also , for those that read Histories , what entertainment had they but that of ridiculous tales upon Merlin's prophecy , S● . Patrick● Purgatory , Pilate's ▪ Tower , Ammon's Castle , Pope Joan , and abundance of such fabulous trash and trumpery , as now , Vix pueri credunt nisi qui nondum are lavantur . Not indeed is it any thing extraordinary , when they are commonly accounted Magicians that can produce Roses and Summer-Flowers in the depth of Winter . That those gallant men , who have been seen like so many Stars shining in that dark and Melancholy night , and have darted the influences of their miraculous Learning , in the coldest and frostiest season of Letters , have pass'd to us under the same Title , through the over easy belief of those who first mistook , then represented them for such . But alasse what shall we say of a sort of empty unballasted soules , but that they may be easily weigh'd down any way by an erroneous perswasion , which is as constant an attendant of ignorance , as a shadow is of the body , or envie of vertue . And now we have but a step to the fourth cause of suspicion which fastens on these great persons , that is , from Ignorance to that of Credulity , which easily admits abundance of such things , as though improbable and superstitious , ordinarily fall and follow one in the neck of another . To make this more evident and apprehensible , we must begin with what we find related in a little Treatise , which St. Agobart Bishop of Lyons made in the year of Christ 833 , against the extravagance of the people then , who beleev'd that those could trouble the air , and raise tempests , who , for that reason , in the first chapter of the Capitularies of Charlemaigne , and Lewis the Debonaire , are called , Tempestarii , sive immissores Tempestatum . It was , it seems , the common , and , by a many , stiffely maintain'd opinion , that there were in his time certain Conjurers , that had the power to make it hail and thunder , or to raise tempests , as often and when they pleas'd , so to spoil and destroy the fruits of the earth ; which so destroy'd , they afterwards sold to certain Inhabitants of the Countrey of Magodia , who every year brought ships thorow the air , to carry away those provisions . This was grown into such a vulgar article of faith , that the good Bishop had much ado one day , to deliver three men and a woman out of the clutches of the distracted multitude , who were dragging them to execution , as having fallen out of those ships . The same Authour relates further in the same book , that there being a generall mortality among Cattle , especially Oxen , ( whereof there died such a number over all Europe , that Belleforest thought fit to take notice of it in his Additions upon Nicholas Gilles ) the more superstitious sort of people presently imagin'd , that one Grimoald , Duke of Benevent , and a great enemy of Charlemaigne , had sent a many men with venomous powders , which they should scatter up and down the sens , fields , and into springs : Insomuch , that this holy and judicious person , seeing abundance of innocent people daily hanged , drown'd , and extreamly persecuted for this simple fable , ends his book full of indignation , with this excellent sentence ; Tanta jam stultitia oppressit miserum mundum , ut nunc sic absurdè res credantur à Christianis , quales nunquam antea ad credendum poterat quisquam suadere Paganis . These and the like Fables were but the Prologue to Romances , which came upon the stage immediately after , in the reigne of Lewis the Debonaire ( in whose time the Bishop was still alive ) and multiply'd so strangely by the ignorance of that age , easily , it seems , lay'd asleep by an y absurdities , though ever so extravagant , that all tho● , who meddled with the history of that time , would needs , to render it more pleasant , interweave it with abundance of such relations . This is very pertinently observ'd by a certain Divine , who ingenuously confesses , that , Hoc ●rat antiquorum plurium vitium , vel potius quaedam sine judicio simplicitas , ut in cl●rorum virorum gestis scribendis se minus existimarent elegantes , nisi ad ornatum ( ut putabant ) sermonis , poetic as fictiones , vel aliq●id earum simile admiscerent , & consequenter vera f●lsis committerent . Nay , such reputation did these books gain , that in the year 1290 , James de Voragine , Bishop of Gennes , Homo ( as Vives , and Melchior Canus call him ) ferrei oris , plumbei cordis , animi certe parum severi & prudentis , yet whose intention was certainly good , thought fit to introduce that style into the Ecclesiasticall History , and so writ a Golden Legend , whereby many devout and pious souls were edified , till the late Hereticks began to metamorphose it in a soveraigne Pantagruelisme , purposely to affront the Catholicks , and undermine the foundations of the reverence they pay those holy , but pernicious Relicks . To the vanity of these Romances we are further obliged for all the false relations which were soon after scattered among the people ▪ of the miraculous stratagems of Sylvester , Gregory , Michael Scotus , Roger Bacon , Peter d' Apono , Thebit , and in a manner , all the most learned of that time . These proved excellent entertainments , till the year 1425 , when an infinity of other superstitions began to swarm , giving ( as it were ) a cessation to the precedent . And these we have thought fit to particularize , to shew it is no miracle , if the great knowledge of a many of that time occasioned millions of ridiculous stories and fictions , when the zeal and good life of the greatest Saints , & the conduct & courage of the greatest Captains and Commanders have met with the same fate . Nor does it amount to much , that some of their books have been condemn'd as conjuring books , when a many others , whereof the very reading sufficiently clears their innocence , have met with as little favour . We may instance in the three propositions made by the famous Chancellour of the University of Paris , Gerson upon the Romance of the Rose , and the judgement of John Raulin , a famous Doctor of the same University upon that of Oger the Dane , wherein they affirm the Authours as certainly damn'd as ever Judas was , if they died without repentance , for the making and venting of such pieces . Lastly , though it be alwayes more rationall and commendable , so to interpret , as to give the best sen●e to every mans writings , than to impeach them , and to excuse than to aggravate , to avoid a comparison with those , who worship not the rising Sun , but with affronts and imprecations ; yet can we not , but make this Chapter full weight with the explication of the last cause of the whole calumny , which to do Truth right , is nothing else , but the neg●igence of Authours , or rather their want of circumspection and judgement in the composition of their works . For whether they have an itch to swell them with lesse trouble , or prove in some degree what they had once undertaken , or make ostentation of their reading , or that those found the best entertainment and reception , who were fullest of strange and miraculous adventures ; or lastly , were so sottish , as to beleeve all things , they have so outvied one another in the allegations of these fabulous stories , that the impertinences of old Romances , the fooleries of I know not what books , the tales of old wives , and such fictions , as those of Lucian's Dialogues , and Apuleius's Metamorphoses , have these Authours taken for irrefragable Demonstrations , as being a sort of Writers , Qui compilant omnium opiniones & eae ▪ quae etiam à vilissimis dicta , & scripta sunt , ab inopia ●udicii scribunt ; & proponunt omnia ▪ quia nesciunt praeferre meliora . But it were a thing hard and presumptuous , and haply too tedious , to shew by a large censure on all those that have written on this subject , what freedome , every one took to discourse thereof at random and to interweave abundance of triviall tales with the most certain and undenyable Truths . For this we may bring to the Bar John Nider , James . Sprenger , and Henry Institor , the Former confessing ingenuously ( against l Trithemius and Molanus , who made him Judge upon the Witches of Germany ) that whatsoever he had said of them , and other Magicians in the last book of his m Formicarium , which is as it were the Leaven of all that hath been said since upon that Subject , he had learn'd from a Judge of the City of Berne , & a Benedictine Monk , who before his going into the Order , had been , Necromanticus , Joculator , Mimus , & Truphator apud Seculares Principe ▪ insignis & expertus . The two other have faggoted together so many stories into the Malleus Maleficarum , which came abroad in the year 1494 that Vuier had some reason to question whether they deserved any more credit then those brought by Niderus . The same judgment may be given upon a many others who have follow'd these as it were by the scent , whose miscarriages yet are not so considerable as those of some latter writers , and particularly of that eminent man of France , John Bodin . Thi sman , having , with a miraculous vivacity attended by a solid judgment , treated of all things divine , naturall and civill , would haply have been thought something more then Man , nay some Intelligence , had he not left some tracks of his humanity , in his Demonomancie , handsomely censur'd by the late learned King of Eugland Majori collecta studio , quam scripta judicio . But to make the best of it , we may say , that this great ingenuity more then ordinarily vers'd in the holy Tongue ; was a little besotted with the Learning of the Rabbins and Thalmudists , quibus , as the Jesuit Possevin affirmes , hoc libro tam videtur addictus , ut ad eos s●piùs recurrat quàm ad Evangelium , Whence we may easily conceive that this Book , and that which Vuier made of the impostures and delusions of Devils may stand for the two extreames in comparison of the mean which should be observ'd in judging of the truth of these things , and the integrity of the principall Authors , who first advanc'd them . By this meanes we are disengag'd from the rest , who , by fabulous reports , and the little judgment they discover in this Disquisition would have us embrace the Clouds of their imaginations instead of the reall Juno , and thereby engage us to a recantation of such an abundance of childish and spurious Opinions , as are demonstrative arguments that our Minds may be much more justly said to creep than to fly ; and that , to be rescu'd from these Chimera's , they must be set at Liberty , and absolutely possess'd of their full right , that so they may freely do their duty , which is to reverence and acquiesce in Ecclesiastiall History , to discourse upon natnr●ll , and to be alwayes doubtfull of the Civill . CHAP. VIII . That Zoroastes was neither Author nor Promoter of Geotick , Theurgick or unlawfull Magick . WE have indeed many discoveries of the the nimblenesse and subtilty of that Emperour's wit , whose infamy for his Apostacy outweigh'd the reputation , his many Vertues and perfections otherwise , which were wholly particular in him , had gain'd him . But me thinks he never made a greater expression of it then at Paris , when the Subtle Orator Delphidius , having accus'd before him Numerius Governour of Languedoc , and perceiving he had not sufficient testimony to convince him , cry'd out , as it were in indignation , that No man would ever be found guilty if he had no more to do then to deny . The word was no sooner out of his mouth , but the Emperour Julian judiciously reply'd , that no man's innocency was secure , if bare accusations should be admitted for proofs . His meaning in that witty retort was , that the impeach't are not alwayes criminall , nor the accus'd punishable ; and that to condemne a man and to last the verdure of his Innocence , there are other proofes requir'd then that of a simple word , which argues oftener the ignorance , rashnesse , or passion , of some envious and malevolent person , then it does the guilt or desert of him against whom it is directed . This certainly cannot but make something for all these renowned persons , who must needs be crush'd by the multitude of their Accusers , if we were oblig'd , as Civilians , or forc'd , as were anciently the Roman Tribunes , rather to count the suffrages then to examine the reasons ; or if Senecae had not sometime given us this advice , which we may now make use of for their defence , Non tam bene cum rebus humanis geritur , ut meliora pluribus placeant . But he who by a diligent reading knows how to discover the rea●ity of things , will not think this multitude so considerable . For as some Captaines are glad to fill their Troops with Rogues and hedge Birds , and force armes upon Boyes and peedees to give the enemy a check upon the first appearance ; so the Timons of Literat●re , and enemies of all learned men make use of such another Stratageme , and level against their Fame , the authority of a multitude of wretched & Vulgar Souls with certain plagiaries and cutpurses of writers . These , like the Potamonick Philosophers think nothing good or right , but what is judg'd so by others , see not but with Spectacles , as the Lamiae , have no other cloaths then the cast ones of their Masters , as the peedees , follow no other path then what is the most beaten , like so many sheep , and in all things resemble those religious Disciples of Pythagoras apud quos tantum opinio praejudicatae poterat , ut etiam sine ratione valeret Authorit●s . I shall not therefore stand to sift all popular assertions of the Magick of the ancient Philosophers , such as were Zoroastes , Orpheus , Pythagoras , Democritus , and others ; but , having treated of it in generall , descend now to particulars , and make that good of every one , which hath been prov'd of all together . With this caution neverthelesse , that it is not my intention to pursue the designe as far as any thing may be said of it , if a man would undertake to write whole Volumes , in defence of every one of these great persons . For when we have once examin'd the opinions of the best Authors upon their doctrine , whatever may be added otherwise , is not produc'd so much for explication as to swell up a Volume , and make those , whose Stomacks cannot bear such repetitions , say what they do of a many others . Et veterem in limo ranae ●ecinere querelam . This engagment cannot be better or more fitly begun then with the defence of Zoroastes , a person represented to us , as the living spring and originall of all Magicians , neither more nor lesse then Cain was of murtherers , Nimrod of Tyrants , Ninus of Idolaters , and Simon Magus of Heretiques , through the opinion of the Abbot Serenus in c Cassian , of Lactantius , St. Cyprian , Pererius and most other Doctors , is much more probable . They hold for certain that men should not imagine any other Author of this perverse and unlawfull Magick then Satan , the sworne enemy of all the Creation , who made use of this Geotick long before the Deluge . For , as Eusebius observes , the innocency of the first ages had not been defil'd and corrupted with all those vain superstitions and ceremonies , if this jealous spirit , envying the hoped-for salvation of mankind , had not bent all his forces to ensnare them as deeply in this Magical Idolatry as they were in all other exorbitancies and iniquities , which in time so far prevailed over vertue , that God could do no lesse than send an universall Deluge to cleanse the earth from all those abominations . But the waters were no sooner return'd into their place , but this spirit of presumption , this Beelzebub , Prince of Flies , began to renew his practices , and to lay the foundation of his second Monarchy in those weak minds , which are most easily taken , and entangled in the cobwebs of a multitude of suspicious operations , strange sacrifices , and magicall superstitions . It is not indeed possible to particularize and tell justly , who , of all the men of this second age of the world , was the first instrument of this fatall enemy of Nature , to disperse his conjurations over the habitable earth , as we find them now received and practised . Whence we may charge Pliny with a double errour , where he treats of this Subject ; one , in that being an Epicurean as well as Lucretius , Et mundum nullo credens re●tore moveri Naturâ volvente vices & lucis & anni ; as he openly professes in these words , with no lesse rashnesse than ignorance , Per quae haud dubie declaratur , naturae potentiam id quoque esse quod Deum vocamus ; he had not recourse , as the Christians and Platonick Philosophers , to the first Authour of Magick , who is no other than he whom we have already described , as may be further , were it needfull , proved by a passage of Porphyrius cited by Eusebius . The other is , where he affirms Zoroastes to have been the first that ever practiz'd it , and brought it into esteem among men . This , how unlikely soever , is receiv'd with so little difficulty by all that have written after him , that few or none have taken the pains to examine that proposition ; which , as it is grounded chiefly on the long time it hath been acknowledged , and their authority who maintain it ; so is there but little reason it should be received as infallibly true , when Pliny himself wonders , how the memory and precepts of Zoroastes could be preserved so long time , he having lived , according to one Eudoxus , whom he cites for it , six thousand years before Plato . Nay , if we allow the opinion of Pererius and some Moderns , who make him flourish in the time of Ninus and Abraham , yet this age we have so slender an account of , and the things said of it , so lost in the Labyrinth of so many ages , that it were more ingenuous to confesse our ignorance , than presumptuously to affirm Zoroastes , of whom , Ad nos vix tenuis famae perlabitur umbra , to have been the first of all Magicians . Adde to this , that the little knowledge we have of him is so disguised by Historians , that we can hardly meet with two or three , who do not contradict and confute one another in the history of this person . For if with Theodoret and Agathias we call him Zarades , he will presently be confounded , by all those Writers who mind not the order of time and Chronology , with one Zaratas , whom Plutarch makes Master to Pythagoras ; with one Zabratus , mentioned by Malchus ( who is no other than Porphyrius ) in the life of Pythagoras ; and with one Nazaratus , whom some in Clemens Alexandrinus would have to be the Prophet Ezekiel . Or if we will allow him the name of Zoroastes , as the most common , yet will there be no lesse difficulty to guesse which of the six men , who were of the same name , was the Magician , four whereof are named by Arnobius , the fifth by Suidas , and the sixth by Pliny . Further , be it supposed that the true Zoroastes was well known among so many , yet must we allow somewhat to Sixtus Senensis , who mentions two Kings of that name , one of the Persians , Authour of Naturall Magick ; the other of the Bactrians , first Inventor of the Diabolicall : somewhat to Rhodoginus , and diverse others , who will allow both Nations but one Zoroastes for a Law-giver , that according to the common opinion of all Writers , endeavour'd to perswade them that he had received his Laws and Constitutions from a certain Divinity , whom he called Oromasis . But , what should make us yet more distrustfull of what is said of him , is , that the same Authours would perswade us , that he was the son of that Oromasis , or Arimanius , whereas Plutarch , the most considerable man of Antiquity assures us , that Zoroastes meant nothing else by those two words he pronounced so often , than the good and bad Daemon , to which he was wont to refer that miraculous order which is observed in the course of Nature and revolution of all things , as Heraclitus did to harmony ; Anaxagoras , to mind and infinite ; Empedocles , to friendship and debate ; and Parmenides , to light and darknesse . This the same Authour confirms in the Treatise of Isis and Osiris , as also Diogenes Laertius , Brissonius , Calcagnin and Philelphus , who would not disparage their judgement so much , as to heap multitudes of fables and contradictions one upon another , to represent this Zoroastes as the Prince of Magicians . For indeed there is much more reason to think him , that of Philosophers and Professours of Learning , as , when we have refuted the errour of this pernicious opinion , we shall make appear . It does indeed sufficiently undermine it self by the discord of those that maintain it , and the attendant contradictions , as it ordinarily happens in all other lies ; yet , to blow it up , and to apply a remedy as soveraigne as the disease is inve●eterate , we must reduce all these opinions to four principall heads , and , in the particular explication of them , shew , that there is no reason in the world , why this Zoroastes should be represented to us , as the first and most eminent of all Conjurers and Magicians . The first shall be that of Goropius Becanus , as being the easiest , and needing no other solution than to be understood and proposed . For that Zoroastes was no Magician , he endeavours ▪ to make good , by alledging it was a meer fable , and that really there never was any such man ; which right he does not onely do him , but Mercurius Trismegistus , & Orpheus , deriving the Etymologie of these words from a certain Cimmerian language in use , as he sayes , from the Creation to the Deluge . But while he chimerises on that in liberty of conscience , there fals from him a manifest contradiction , observ'd since by Patricius , in that having maintain'd the negative as an undeniable axiom , he afterwards indifferently confounds this Zoroastes with Japhet one of the sons of Noah . But this opinion , if true , would in some sort agree with the second , which we are now to deduce , the promotets whereof endeavour to prove , That Cham and Zoroastes were but one person , according to Berosus , Didymus of Alexandria , and the Author of the Scholastick History , that Cham was the first that exercised Magick after the Deluge , as is affirm'd by the same Berosus in his History ; and that , this granted , it is to be inferr'd , that Zoroastes after the restauration of the world , first began to soil mens minds with the soot of his invocations & sorceries . Nay , they stick not to affirm that the first he practised them on , was his own Father , affirming , that the only motive that Noah had to thunder such a curse against him , was that the other had by his Magick so bound and made him impotent ▪ that having , at it were , lost the prerogative of his nature , Corn. Gall. Eleg. 3. Diriguit , quantusque fuit calor , ossa reliquit . Insomuch , that afterwards he could not get any children , either on his wife or any other , as is so clearly and methodically set down by Berosus , that we need not seek that contradiction in his History , which is falsly imposed upon him by du Verdier in his Censure . Whence it comes to passe , that many keep a coil to have this opinion of the first Author of Magick maintain'd , not only upon the account of Berosus , who indeed is the most ancient and venerable Historian we have left , but also those of Gregory of Tours , and St. Clement , ( the two other principall opinions ) who , to strengthen his authority say , that Chus or Misraeim , the two elder sons of Cham were sirnam'd Zoroastes , which signifies onely Living Stars , in acknowledgement of the miraculous operations which they effected by this Disclipline . But if we seriously consider the strength of these proofs , we shall at last find , that the two latter are no more probable than the former , and that the whole web of the Argument hath no more truth than likelihood , as is not hard to shew . For first , as to the three Authours , who make Cham and Zoroastes but one and the same person ; P●tri●ius , who produces the authority of the second , immediately addes , that it deserves no credit , as having no ground of reason or probability . The same account doth Pererius make of the authority of the third , who sayes , that Ninus subdued Cham , who was yet alive , and called Zoroastes , making him , according to the opinion of some , King of Thrace ; whereas Justin affirms , in the beginning of his History , that the Zoroastes that was overcome by Ninus was King of the Bactrians . According then to the calculation of this Writer , Cham must have lived , at least , twelve hundred yeers , since Ninus was contemporary with Abraham and Melchisedec , whom St. Epiphanius , relying on the translation of the seventy Interpreters , places 1100 years after the Flood , to which adde the hundred years that C ham liv'd before ; it will be evident , that he could not be overcome by Ninus , unlesse he be allow'd to live twelve hundred years , a thing not affirm'd by any Authour . Nor can it be probably said , that notwithstanding his fathers curse , he outliv'd him by two hundred and fifty years , and his brother Sem by six hundred . For as to Berosus , I think it much more pardonable not to credit him than those that preceded him ; since all the books published under his name , are nothing but the extravagant imaginations of Annius a Monk of Viterbo , as hath been well observ'd by a Faber Stapulensis , b Vives , c Goropius , d Vergara , e Giraldus , f Gaspar Varenus , Melchior Canus , and divers others , whose authority is of greater consequence against him , than all that g Postel , quem insania , saith h Scaliger , à communi invidia liberare debet , could say to keep up his credit , as making use of him , as a Base on which to ground the learned Resveries he daily fansied to himself , upon the happy conquests of the universall Empire ▪ promised the French Monarchy . The same answer may be made to the second proposition of the contrary Argument , which , stilted up by the onely authority of Berosus , would prove Cham to have been a Magician . There needs no more than to deny it , unlesse it be meant of naturall Magick , or rather those Sciences , wherein Delrio sayes he was instructed by his father Noach , which name he thinks corrupted by * Pliny into that of Azonach , who he affirms to have been the Master of Zoroastes , as † Bodin observes , that he changed that of Gabbala into Jotappe , or Jochabelia , Authour of a certain kind of Magick . And yet there is not much to be built on that light conjecture of Delrio ▪ since what he sayes absolutely , that , Cham & silii ejus magiam bonam edocti sunt à Noacho , cannot be any wayes understood of this Zoroastes , who is represented to us , as a most eminent practiser of Magick and Necromancie . Nor needs there any other answer to the story of the Magick which Cham exercised upon his father , brought upon the stage to confirm the second proposition . For since we have no other Authour for it than Berosus , falsified by the Monk of Viterbo , there is no reason to admit it for true , and make it outlive the credit and authority of him whose it was , seeing , that if we look narrowly into the originall of this relation , and take off its mask , we shall find that it is grounded upon the curse pronounced by the Patriarch Noah in the ninth of Genesis , Maledictus puer Chanaan , servus servorum erit fratribus suis . Whereof though the cause be clearly laid down in the same place , yet Berosus , the Rabbins , and Thalmudists must needs glosse upon , and metamorphose it as they please , but with a doctrine so flat , and conceptions so contradictory and fantastick , that they may serve , beyond any thing I know , to convince us of the truth of what Lactantius sayes , Hac mendaciorum natura est , ut cohaerere non possint . For if we credit the former in his History , we must withall beleeve that Cham used certain charms and sorceries , to make his father unable as to the act of generation , If the Rabbi n Levi in his Commentary on Genesis , that , like another Saturn , he guelt him of the parts necessary for that act . If R. o Samuel , that he shewed him such a nasty and abominable trick , that I shall be more tender of chaste ears than to mention it , and passe it by , as Laur. Valla did a word of the like signification ▪ Malo ignorari , quàm me docente cognosci And lastly , if we refer our selves to the p Thalmudists , we must grant that C ham incurr'd this malediction for all the causes together mentioned by the Rabbins , which we have particulariz'd , to shew , that though Zoroastes should assume Cham's person , yet were there no justice to condemn him for an Enchanter and Magician . Having therefore dispatch'd that , we come now to discover the errour of the third opinion , which men have had of this person : according to which , many have thought him to have been King of the Bactrians , because Justin seems to be of their side , when speaking of Ninus , in the first book of his Epitome , he sayes , Postremum illi bellum cum Zoroastre Rege Bactrianorum fuit , qui primus dicitur artes magicas invenisse , & mundi principia , syderumque motus diligentissimè spectasse . And yet this Herculean passage , which hath been alwayes quoted , to call down the good reputation of Zoroastes at his enemies feet , may easily be refuted by the contrary authority of Diodorus Siculus , who sayes , that this King of the Bactrians , against whom Ninus made war , was called Oxiartes and of whose Magick , neither he not Ctesias , who according to Arnobius , writ his particular History , make not the least mention . Nor indeed does Justin speak of it , but under the caution of a Hear-say , and in such ambiguous and doubtfull expressions , that not specifying what kind of Magick this Zoroastes was Authour of , there is nothing more obvious than to conclude from the consequent words , & mundi principiae , coelique motus diligentissime spectasse , that it was meant of the philosophicall and naturall . Whence it is certain , that according to the fourth and last opinion , which the most reserv'd have had of this Zoroastes , he was an excellently knowing man , well acquainted with all manner of Disciplines , a subject of Ninus , contemporary with Abraham , and by countrey a Chaldaean , who having been instructed by Azonach , one of the Disciples of Sem or Heber , was so earnest in the cultivation and restauration of the Disciplines lost by the Floud , that he became the most eminent man of his time , and writ a many books , of which Suidas sayes , Four treated of Nature , one of Precious Stones , and five of Astrologie . To these Pliny addes some of Agriculture , and Mirandula another of Caldaick Sentences , which he said he had in his Library , with Commentaries upon them in the same language ; one part whereof was first printed at Paris , and since augmented by Patricius , who digested it into the first part of his Book , De Magia Philosophica , alluding , in all probability , to that of Zoroastes , which certainly was onely naturall and philosophicall . Nor is it hard to infer thus much from those shreds which we have left of his Aphorisms and Sentences , which are so far from being guilty of any thing of diabolicall or superstitious Magick , that , on the contrary , Steuchus Eugubinus , in his so much cri'd up Book against Infidels , Atheists , and Philosophers , makes use of them ever and anon , to prove and maintain the mysteries of Christian Religion . Adde to this , the improbability that Syrianus , the most learned of all the Platonicks , would bestow on them a Commentary of ten books , as Suidas affirms he did ; or that Marsilius Ficinus would cite them so often in his Book Of the Immortality of the Soul , and Picus draw fifteen of his Conclusions thence , if they had been fraught with so many triviall and superstitious things , such as many have imagin'd them , contrary to the opinion of the same Ficinus , Mirandula , and Plato . The first of these layes it down as a certain maxime , that à Zoroastre , omnis manavit Theologorum veterum sapientia ; the second openly confesses in the defence of his conclusions , that that Magick , which studies the perfect knowledge of Naturall Philosophy was first brought into vogue by Zoroastes & Zamolxis ; and the last tell us that the Magick of Zoroastes is nothing but that knowledge of divine things wherein the Kings of Persia caus'd their children to be instructed , ut ad exemplar mundanae Reipub ▪ suam ipsi Rempublicam regere edocerentur . To make this good weight , we might adde a many Authorities and passages out of the best Authors , were they not already produc'd by ſ Brissonias , t Bulenger , u Philelphus and x Heurnius , who have made a faithfull collection of all that can be said , to prove that these Mages of Persia and Chaldaea , were only priests and Philosophers ▪ and their doctrine an excellent Theology grounded upon the worship and adoration of one supreme omnipotent Divinity , as is pertinently observ'd by the Learned Master of Lactantius , where he sayes , that Eorum Magorum & eloquio et negotio , primus Hosthanes verum Deum merita ma●estate prosequitur , et Angelos Ministros & nuncios dei , sed veri , ejus venerationi novit assistere . Whence we may well judge that , if Pliny describe this Hostanes ( so excellent a person in the judgment of Arnobius ) as a famous impostor and Mountebank , Zoroastes must needs meet with worse handling from him and others , who thinking it a shame to be beaten out of the pit , will yet to keep this so long agitated question in play , fly to certain impertinent and simple observations of the presages of his Nativity , the course of his life , and the manner of his death . From thence they would conclude , forsooth , that his laughing when he was borne , the beating of his brain , so strongly that it forc'd back ones hand ; his twenty years solitude , and the fire from Heaven which consum'd him for his offences , are , ( were there no other reasons ) more than authentick proofs to make him a great enchanter and Magician . This indeed may seem something probable , to those who look on all Securities as good and solvent , who will receeive any mony though ever so bad , who mind only the superficies of things , & quorum nusquam penetrat ad intima telum . But since we must try what we can pick out of these proofs , we may answer , to the first ▪ that there is not any one can assure us that this laughing of Zoroastes happened precisely on the day of his nativity , whether when he was asleep or awake , whether by the percussion of the Aire , or only an agitation of his lips all which one should know to judge aright of it . But to take away the prodigy & strangenesse of this accident , Hippocrates tells us that Children , assoon as they are born seeme to laugh or cry as they sleep ; and that , waking , there is a constant vicissitude of laughing and crying till they have passed forty dayes . This might have happened more particularly to Zoroastes through abundance of Spirits , and consequently heat , which rescuing him from that humidity that is common to others , caus'd that action in him , which might well signifie that he should one day prove a very great man , but not a Magician . It is indeed a Circumstance hath ever been thought very fortunate , so that it gave Virgil occasion to say — Cui non risere parentes , Nec deus hunc mensa , Dea nec dignata cubili est . For those who laugh so soon are ordinarily more active and lively , or as Hippocrates calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , such as have a certaine nimblenesse and vivacity of spirit , and accordingly give greater hopes of their future good fortune , then those who are stupi'd , slow , and whose spirits are dull and heavy . Nor shall we need , if we may trust Pliny , trouble our selves ●o derive any greater presage from the motion of his Braine , it being ordinary in all Children newly born to have a certain cavity about the brain-pan where the sagittall future meets with the coronall , which is cover'd with a grosse and thick membrane , about which , at least till it be converted into bone , a man may easily perceive , visu & tactu ( as the most Learned Anatomist Riolanus hath observed in his Osteologie ) the constant beating of the brain , which haply was preceiv'd more strong and vehement in Zoroastes , then it is usually in other Children , by reason of the abundance of Spirits and naturall heat , which we have shewn to have been particular in him . Lastly , if any one will inferre that Zoroastes was a Magician , because Pliny tells us that he remain'd 20. years in the Wildernesse , and that Suidas and Volaterranus affirme that he dy'd struck with a Thunderbolt ; he must also with the same breath conclude that Epimenedes who stay'd therein 50. years , that Moses , who spent the third part of his age in it , and that all the Fathers of Thebais were far greater Magicians then he , since they bestow'd all their life time there : And that Tullus Hostilius , Pompeius Strabo , Aurelius Carus , Anastasius , and Simeon Stilites were great Sorcerers and enchanters , because they all dy'd thunderstuck . And yet this is not a little in jurious to the truth of the History , and to what is expresly observ'd of the last , in the Spirituall Meadow of Sophronius , where it is said , that the Abbot Julian Stilites incensing at an unseasonable hour , answer'd those who ask'd him the reason of it , quia modo frater meus Simeon à fulgure dejectus interiit , & ecce transit anima ejus in tripudio & exultatione . Whence may be easily observ'd their want of judgment , who , upon the dis-security of such vain conjectures , would perswade us that Zoroastes was the first inventer of Magick , and the greatest enchanter of his time . Which confidence I have the rather taken the trouble to refute , to make way for that light of truth which we are to follow in the account we have of him ; and with the same breath , blow away the proofs and grounds of certain Authors , who believe , that all the Learning the ancient Philosophers acquir'd in Aegypt , was no other then that of the Magick and Invocations of this excellent person . CHAP. IX . That Orpheus was no Magician . HUmane nature is so limited and confin'd that it cannot judge of things spirituall but by the sensible and materiall , nor of substances but by their Accidents , nor indeed of any thing it knows but by appearances . The only way then , me thinks , to disengage Truth out of all these maskes and disguises , is , to take as strict and near a view of them as may be , and , when we come to the weight and tryall of them , never to admit that prejudicate opinion , which often obliges us to choose and preferre shadows before bodies , darknesse before Light , and the most extra-regular fables before certain and authentick Histories . This we are to do with so much the more diligence and circumspection in this Chapter by how much that there is not any thing , as Plutarch affirmes , slides more insensibly into our soules , or hath so much charme and force to attract and insinuate as the disposition of certain tales handsomely couch'd and interwoven ; such as , for instance , those of the miraculous Musick of Orpheus , at which we see , that , Mirantur justique senes , trepidaeque puellae , Narrantis conjux pendet ab ore viri . To proceed then to a strict and dispassionate examination of all the grounds , which men have had to suspect this Great man , and first Professor of divinity , guilty of magick , we must build upon the foundations layd in the former Chapter , and say with Patricius , that , according to the testimony of Philo , Josephus , and all the best Authors , the Sciences and disciplines which had been lost by the Flood , having been re-establish'd in the Schooles of Sem and Heber , the first erected , as the Rabbins and Thalmudists affirme , Zoroastes , who had been instructed in them , and who might be one of the Sons or Nephews of Cham , endeavour'd so much to dilate and make them flourish in his Country of Chaldaea , and among those of this Nation , that besides the knowledge which b Apuleius allows him of Medicine , and that of Astrology attributed to him by St. c Hierome , d Origen , e Proper●ius , f Cicero , g Philelphus and most Writers , and upon the account whereof they pass'd anciently for Astrologers , as the Canaanites for Merchants and the Arabians for Robbers , we have the Authority of Averroes cited by h Patricius , who sayes , that Philosophy was sometime in as much esteem in Chaldaea , as it was in his time in Spaine by the meanes of the University of Corduba . All these Disciplines were afterwards translated into Aegypt , when Abraham ▪ as is observ'd in the Scripture , i went down into Aegypt , to sojourne there , because the famine was sore in the Land. For Josephus sayes plainely , and k Plato seems to agree with him , that during his abode in that Country , he taught the Aegytian Priests the Mathematicks , and gave them as it were the first rudiments of all the other Sciences , which thereupon so thriv'd and were so much improv'd that it became the spring-head , whence the Greeks by long draughts got all their wisdom and Learning , by the travells and pilgrimages of Orpheus , Thales , Democritus , and Pythagoras : whereof , the first brought thence Theology , the second the Mathematicks , the third Physick ; and the last , all the foremention'd with Morall Philosophy into the bargain . This is it we are now to prove of Orpheus , and hereafter of Pythagoras and Democritus , to shew , by an apparant discovery of what they were , how much they are mistaken , who would still make them no other then Sorcerers and Mountebanks . For as to Orpheus , Diodorus , Siculus affirmes him to be one of the first that pass'd into Aegypt ( which happened about the year of the World 3060 , long before Pythagoras , who return'd thence in the time of Polycrates , Tyrant of Samos in the year 3●90 . ) and that he brought thence with him , his Hymnes , his Dionysiacks , and his Orgia , which were no other then those of Isis and Osiris . This made m St. Austine put him into the Chapter of Divine Poets , n Virgil to give him the name and vestment of a priest where he sayes of him . Nec non Thrëicius longâ cum veste sacerdos , Obloquitur numeris septem discrimina Vocum . So o Eusebius gives him the title of the greatest Master of Theologie . p Justin and q Athenagoras assure us , that he was the first that advanc'd and propos'd the names and sacrifices of the Antient Gods , and reduc'd their Theologie into order , not only in his Hymnes and Books forementioned , but in divers others which Suidas sayes he made , of the Mysteries of the Trinity , of the occult reason of divine things , of sacred Conferences , of Oracles , and of Purgations . This gave Plutarch occasion to call his Learning Sacred , insomuch , that diverse Catholick Doctors have been of opinion , that it might be very serviceable to refute the Religion of the Ancients , and confirme Christianty . Among these were St. ſ Augustine , t Eusebius , u Marsilius Ficinus , x Picus , y Mosellanus ▪ z Fabius Paulinus , and the Learned Divine , a Steuchus Eugubinus , who , with great diligence and a commendable curiosity , hath made a certain Analogy or parallell between the Doctrine of Moses and that of Orpheus , the first Philosopher and Divine among the Greeks , as Zoroastes was among the Chaldaeans , and Trismegistus among the Aegyptians . These Authorities I have been the rather enclin'd to summe up together , to shew , both by the number and diversity of them , what account we should make of the most part of our Daemonographers , who must needs be guilty either of Ignorance or a huge presumption , if they know not or esteem not the judgment of so many great persons , qui , ut rationem nullam afferrent , ipsa autoritate nos frangerent , to court and embrace an old fable , and the dreams of doting Antiquity . And to make the madnesse compleat , they think they have ground enough because they find it in Pausanias , who sayes , that some were of opinion , that this principall Divine among the Greeks was a Sorcerer and Magician , making it their businesse to retrive the Story & dress it up , as they please ; so it contribute any thing to the opinion they would either introduce or maintaine , yet do I not meet with any of all those that maintaine this extravagance , hath made it reach further then le Loyer , in his de Spectris , where he sayes , that the Orpheotelestae were so called from Orpheus the greatest Sorcerer and Necromancer that ever was , whose writings contain'd nothing but the praises of Devils , as of Jupiter Alastor , Daemon Vindex , & exterminator ; of Bacchus , his Master ; of the Satyres , of Phaneros , who in my judgment was that Lucifer whom we believe turn'dout of Heaven ; the originall of the Gods , alledged by Athenagoras ; unchast mixtures of Gods with men , ( blazon'd since by Homer and Hesiod ) which indeed are nothing but the copulations of Devils , with Sorcerers , for the generation of Gyants ; and lastly , the initiations into Bacchanalian and Diabolilcal Ceremonies , shrowded in obscure termes , not understood even by those who were of the Magicall Fraternity of the Orphcotelestae . From which passage it is easily conjectur'd , that the chiefest argument and motive to conclude Orpheus a Magician , may , according to this Authour and the rest , be drawn from the charmes and superstition of his Hymnes , which , in some sense they may be taken in , or some exposition may be giving them , containe nothing but the names of infernall Spirits , the order of their sacrifices , and the severall Ceremonies and ●uffumigations requisite in their invocations . Whence many have bin perswaded , that they were as effectuall in Geotick Magick , as the Psalmes of David in the Divine ▪ the diverse letters , Syllables and Combinations of the Mercaua in the Theurgick , and the medicinall applications of Virgil in the Naturall . Bodin therefore doth not unjustly charge Mirandula with too much superstition , for grounding some of his Conclusions upon the Doctrine of this Magician , who certainely must needs be such , when by the tones of enchanted Musick , he drew after him , not only the most untractable Animals , but even Woods , Rocks , and Rivers , Horat. l. 1. Ode 12. Unde vocalem temerè insecutae Orphea Sylvae . To this Philostratus addes , that he became Oracular after his Death by the Organs of his head , which kept in the Isle of Lesbos , answer'd the Greeks , that they should never take Troy without the Arrowes of Hercules ▪ & the Ambassadors of Cyrus that the fate of their Prince should be like his own , that is , that he should dye by the hands of a Woman . But all this amounts to very little in comparison of what le Loyer affirmes of this person ▪ that is , that he instituted the Fraternity of the Orpheotelestae , among whom Bacchus had anciently the same place , as the Devill hath now in the Assemblyes of Magicians , who have deriv'd all their superstitious operations from these Orpheotelestae . This puts him into an astonishment , that none of all the Authors , who writ upon that subject before him , made no use of that proof to convince the followers of Peter d' Apono , and Vuierus , who deny there were any Magicians anciently , and laugh at the homage which they say they do the Devill . For he observes that what was s●ng in the Orgia , Saboe Evohe is answerable to the Shouts and exultations of Magicians Har Sabat Sabat ; and that Bacchus , who was only a disguis'd Devill , was call'd Sabasius , because of the Sabat or conventions of these Bacchanalian Priests , wherein after they were initiated , they were wont to say , I have drunk of the Tabour , and have eaten of the Cymbal , and so I am admitted . Le Loyer would have this to be so explicated , that by the Cymbal we should understand the Cauldron or Bason , which they made use of , as the modern Magicians do , to boyle the little children they feed on ; and by the Tabour , the Goat-skin out of which they drew the juice and quintessence to drink . This way the manner of admission to the Ceremonies of their Bacchus , which were so nasty and detestable , that Demosthenes had , as he observes , much reason to reprove Aeschines , his adversary , that in his younger years he and his mother had been initiated in them , and had cry'd Evre Sabaoe . But for my part , I am in as great an astonishment that he should not expect to be reprov'd himself and to be laught at too for producing such triviall conjectures , such groundless proofs , and such fantastick , extravagant , and ridiculous conceptions to prove that the Orpheotelestae ▪ practis'd all the Ceremonyes , common among the Magicians of this time ; and consequently , that he , who was the Institutor of them , ought to be the rather look'd on , as an Enchanter and Magician . For if Reason may moderate the excesse of these Symptoms , may we not by the way , truely affirme , that he gives the name of Orpheotelestae to all the Priestesses of Bacchus which yet appertain'd not but to the Masters of their Congregation . But then if the former consequence hold , this also must , That Hugh de Payennes , and Godefrey de St. Aumart , who founded the order of the Knights Templers , were Sorcerers and Idolaters ; because many Authors are of opinion , that this Order was abolish'd by Clement V. for these two Vices which had insensibly crept into it . And if that , this also , That all the corruption and irregularity of life , which happens often enough in most Orders and Religious Fraternities , long after their Institutions , must reflect upon the innocence and Sanctity of their Authors . But , in the mean time , there 's no reason to admit for truth the wantonizing conjectures of this Writer upon the relation there is between the Magicians and the Orpheorelestae , since they proceed rather from an ambition in him to start out some new observation upon so thread-bare a subject , then that he gave the extravagance any credit . To cure him of it , and to cleare up the businesse from the bottom , we must remember , that , according to all the best Authors , the Bacchanalian Orgia or Dionysiacks were first instituted by Orpheus in his own Country , Thracia ; ordaining that they should be celebrated by the Women when they were in their terms , meerly to separate them for that time from the company their Husbands , to avoid the accidents which might happen if they should conceive in that condition . But finding by experience that they were asham'd to be at them , because it discover'd what they were wont to dissemble with all possible artifice , and consquently , that he should be forc'd , to his own dishonour , to abolish them if he did not think of some remedy , took occasion from this dislike to make them more famous , permitting all women in general to exercise them upon certain dayes appointed for those Ceremonies . In these they took so much freedom and enjoyment , that , besides their Dances , which they regulated by the sound of Tabours and Cymballs , as also by the Voices and acclamations which they often repeated Euhoe , whence Bacchus , who was no other than the Sun , was since called Euhoeus , as Sabasius , from their running and skipping . There were also certain men disguis'd in Womens Cloaths , who , as h Lucian , i Columella , and k Eusebius affirme , carry'd the image of the God Priapus , as the representation of fruitfulnesse , and the production of all things , which Orpheus would have highly esteem'd and reverenc'd . But it being true , what the Poet sayes , Nox , & amor , vinúmque nihil moderabile suadent , because , as he addes , Illa pudore vacat , vina Venusque metu . these sacrifices and Ceremonyes could not so well moderate their enjoyments , nor continue the use of them among those Nations who afterwards receiv'd them into their Countryes , but at last they were made a cloak and covering for thousands of cheats , basenesses , and fornications , Cum vinum & nox , & misti faeminis mares aetatis tenerae majoribus discrimen omne pudoris extinxissent . Upon which account they were absolutely suppress'd and abolish'd at Rome the year after its foundation 568. in the Consulship of Posthumus Albinus , and Martius Philippus . This hath cost me the pains of consulting Authours much more moderate and judicious than le Loyer was , when he describ'd this imaginary Sabat of the Orpheotelestae , or Superiours of this Bacchick Fraternity , to shew , by the naked truth and simple relation of what was done in these Orgia and Dionysiacks , how little reason this Authour had ( unlesse his great learning and vast reading may somewhat excuse him ) to make such a strange metamorphosis of Euhoe into har-Sabat , a Tabour into a Goat which was suck'd to the very last drop , and little Bels and Cymbals into great Kettles and Cauldrons , wherein they boil'd little and newly born children . He might have hit , if not more fortunately , yet more pertinently , if he had reflected on the Bowls , which , as Pausanias affirms , the women , engaged in these Sacrifices , carried in their hands ; or the Goat which gave Arnobius occasion to say , speaking to men who troubled themselves with these Congregations , Atque , ut vos plenos Dei numine ac majestate doceatis , caprorum reclamantium viscera cruentatis oribus dissipatis . This had been much more proper to prove what he said , than what he relates of the Tabour , or yet the passage of Demosthenes justly reproving Aeschines , for that he and his mother were initiated in these ceremonies , at that time much suspected and cried down for the reasons beforementioned , observed by Livy . But as Hercules overcame not the Hydra till he had cut off all her heads , so is it nothing to have overthrown this first Argument , if we cannot do the like with three others yet to come ▪ since that the least of them remaining entire and without answer , were enough to maintain the suspicion there is , that Orpheus was a Magician . To begin then with that wherein they say , that his head became an Oracle , and gave answers in the Isle of Lesbos . I shall not stick at the doubt may justly be made , whether this story be true , though all the Authours speak of it with much contradiction , since that , it being supposed true , it makes nothing against Orpheus . For the miracle happen'd long after his death , and consequently it was not he that spoke thorow his scull ; but the Devil undertook to give answers in it , to advance Idolatry amongst his creatures , making this head to speak , as he since did that of one Polycritus , which exposed in the Market-place , foretold the Aetolians that they should lose the battle they were to fight against the Acharnanians . The like feat he also did with the head of one Gabinius , which after it had been retriv'd out of a Wolves throat , did , in a long Poem , sing all the mis-fortunes which should happen to the City of Rome . The inference will be as prejudiciall to the two last as to Orpheus . Were it not madnesse to say , that Samuel being dead answered the Witch , the Abbot Cassian , St. Germain , and another St. Macaire , that is , that all these holy persons were Magicians . For it must be thought , that as the Angels spoke under the persons of these last , for the instruction of the devout and faithfull ; so the Devil , the true Ape of all divine actions made his advantages of the former , the more easily to deceive men , and involve them in an abysse of new worships and superstitions . This granted , our next businesse is to shew the little reason thereis to beleeve that Orpheus , Mutis animalibus imperavit , vagosque greges , contemptis pascuis , ad audiendi epulas invitavit . This errour , as we have observ'd in the first Chapter proceeds from this , that many times men take Poeticall Fables for evident Truths ; and the literall sense of their writings , for the allegoricall and morall which they meant , as may be particularly observed in this fabulous musick of Orpheus . It must then be understood of the civilization which his Laws wrought upon savage and barbarous people , reducing them to quiet and better conversation , if we take the security of Horace , who sayes , De Art. poet . Sylvestres homines sacer interpresque Deorum , Caedibus , & victu foedo deterruit Orpheus , Dictus , ob id , lenire tygres , rabidosque leones . Which is also the common explication of o Dion , Chrysostom , p Boccace ▪ q Cassiodorus , r Macrobius , and ſ Quintilian . It were therefore impertinent to endeavour to explane the seven severall reasons which t Fabius Paulinus would draw from the Philosophy of the Platonists , to prove this motion of things inanimate possible in Nature , since he confesses himself , that he proposes them not , but to exercise his learning ; whereas , had he advanced seriously , and as true , Delrio hath so fully refuted them , that there were not now any ground to receive them as legitimate ; besides that , their main drift was to shew the possibility of that musike , which certainly is a very weak proof , and in a manner of no consequence , if we consider with Apuleius , that , Non omnia quae fieri potuerunt pro fact is habenda sunt . The conjecture they would draw from his Hymnes would be more considerable than either of the precedent , if we were obliged to follow the glosse and interpretation which hath been made of it by diverse persons , especially le Loyer , who will , I hope , pardon me , if I endeavour to prove , that he hath been as unfortunate in the explication of his Hymnes , as the Metamorphosis of the Orpheotelestae into Magicians . For , not to quarrell with the little account or knowledge we have of the Composer of them ( since Genebrard assures us , that there is not any one book left of all those old Authours , and first Divines , such as Orpheus , Linus , Musaeus , Phenias , and Aristeus Proconesiensis , grounding his opinion haply on the authority of Cicero , who fathers these Hymnes upon one called Cecrops , and those of Franciscus Picus , Selden , and Eugubinus , who ingenuously acknowledge that their Authour is utterly unknown to us ) we may shew in two words , that these Hymnes contain not any thing that should bring them into the least suspicion of Magick ; whether they be considered literally , or in the severall interpretations of their allegoricall and morall sense . For to shew that there is no such danger as to the former , we need onely reflect on the industry of this first planter of Theologie , who , to subdue and refine the spirits of a rough and salvage people , took the most effectuall course that could be thought upon , to bring about his enterprise , which was to possesse them with a fear and veneration of certain Divinities . These he himself celebrates in his Hymnes , as well to bring them into reputation by his example , as to leave his Successours a certain Modell ( as it were ) of those observations and ceremonies which ought to be practiz'd , to keep up the honour and devotion of their Sacrifices , whereof there were certainly many kinds . For as the ceremonies of Christianity , at the present , are not much different one from another , because they relate to the service of one onely Almighty God ; So those , of the false Religion of the Ancients , could not but be very contrary and discordant , by reason of the infinite number of Gods , Idols and Images , which were to be ador'd with Sacrifices peculiar to every one of them ; Cum ex hoc Divorum numero , ( saith Apuleius ) nonnulli nocturnis vel diurnis , promptis & occultis , laetioribus vel tristioribus hostiis , vel ceremoniis , vel ritibus gauderent . But this proceeded meerly from the sleight and subtilty of the Law-makers and first Divines , who thus diversify'd the Sacrifices , as they saw it most convenient for the people . We have a manifest example hereof in these Hymnes of Orpheus , unlesse any one would sift out a more mysterious and hidden sense under the veil of their Allegories , as Picus acknowledges we must , when he sayes , that , Ut erat veterum mos Theologorum , it a Orpheus suorum dogmatum mysteria , fabularum involucris , & poetico velamento dissimulavis , ut si quis legat illius hymnos ▪ nihil subesse credat praeter fabellas nugasque meracissimas . But this Mythologie once admitted , the Chymists presently explane these Hymnes of their severall Tinctures and their Philosophers stone ; the Cabalists , of the Ensoph and its Zephirots ; Divines , of the mysteries of Christian Religion ; Philosophers , of Nature and its causes ; and Daemonographers , of Sacrifices and Conjurations . When yet there is no ground to beleeve , that Orpheus would conceal so many mysteries , and those so different one from another , under the mask of his fables , which can neither be interpreted of the universall spirit , or the Philosophers stone , nor of the sorceries of Magicians . For as to the interpretation of Alchymists , we shall in the ensuing Chapters shew , that it hath ever been one of their main fooleries , to be desirous to glosse on all things obscure and difficult , advantageously to their disquisition . For that of du Loyer and other Daemonographers , it were irrationall to admit it for the legitimate , since first , we have the contrary authority of all the Catholike Doctours , specifi'd before , who allow their authority may be used to confirm the principall points of our Religion . Secondly , we are able to shew that they cannot be better interpreted than of Physick , according to the judgement even of the great Mirandula , who in the third of his Conclusions upon the Doctrine of Orpheus , sayes expressely , that Nomina Deorum quos Orpheus canit , non decipientium Daemonum , sed naturalium virtutum divinarumque sunt nomina . This is further confirm'd by Strabo , who observes , that in all the Discourses were anciently made of the Gods , under the umbrage of diverse Fables & Metamorphoses , were shrowded the most famous opinions of those who were particularly excellent in the knowledge of Nature . Such is Orpheus in his Hymnes , which if we would interpret in their tr●e sense , we must with Seneca observe , that the Aegyptians , from whom this first Philosopher and Divine had deriv'd all his learning , divided every element into two parts , one whereof they called the male , the other the female . Thus in the earth , rocks and stones ; in the air , the winds ; in the water , the Sea ; in the fire , flame and thunder , are held the strongest and most forcible parts ; and the soft and tractable earth , fresh waters , the most untroubled Aire , and the least activefire , are the weaker and more feminine parts . In allusion to this , does Orpheus put two distinct Vertues into all the bodies of the Vniverse , one whereof was destin'd only to Governe its Sphere , the other to produce the effects which depended on its perfection . Desirous therefore to spread this doctrine under the sweetnesse of his Hymnes , he compos'd them all under the names of his vertues , calling those he directed to the Earth , Pluto and Proserpina , to the water Thetis and Oceanus ; to the Aire , Jupiter and Juno ; to the Fire , Aurora and Phaneta , and giving the names of the Nine Muses , and an Epithet of the God Bacchus to all the rest , whom he plac'd in the Spheres of the seven Planets the Firmament and the soul of the World , as may be seen more particularly in Caelius Rhodiginus . All which put together may be enough to demonstrate , that Le Loyer and such Writers have been extreemly mistaken , when they interpreted those names of a Legion of Devils , and so pittifully charg'd this Author with Magick upon the Authority of Pausanias , who sufficiently refutes himself , both as mentioning it only upon the score of a common report , and that he fastens the same calumny upon Amphion , a person excellent only for Musick , qui canendo chordis , as ( Cassiordorus hath well observ'd ) Thebanos muros dicitur condidisse , ut cum homines labore marcidos ad studium perfectionis erigeret , saxa ipsa viderentur relictis rupibus advenisse . To which we may adde one thing more that may oblige us to have sentiments of this great person contrary to theirs who too lightly suspect him , which is , that Pliny himself delivers him out of the Inquisition after he had charg'd a many others , whose Innocencie shall neverthelesse appear when we come to their particular vindication . CHAP. X. A Vindication of Pythagoras . HAd we not from Plutarch this Character of Pythagoras , that he was wont freely to acknowledge , that the greatest advantage he had reap'd from Philosophy , was , Not to wonder at any thing ; I should not easily be perswaded but that he would find much matter for his admiration , when he should consider how the malice and ignorance of men hath so chang'd the truth of his History , and the genuine sense of his Doctrine , that his life seems now like that of some Mountebank or Hocus Pocus , and his precepts so fabulous , impertinent , and at such distance with Reason , that a man cannot avoi'd astonishment at such a prodigious Metamorphosis . To reduce which to its former lustre and scowre it from that rust and rubbidge which obscure the Noblest stroaks , and what ever is most like and naturall in the Historicall draught of this great Philosopher , we need only follow the method observ'd in the precedent Chapter . That is , as Vertue precedes Vice , and truth falshood , to shew , in the first place , what he hath been , according to the true telation of those who knew most of him , that so we may the more easily judge what account we should make of all these forged storyes which impeach him so highly of sorcery and inchantment , as if he had done nothing all his life , to the destruction of those of his own Species , but deal and trade in , Quicquid habet Circe , quicquid Medaea veneni , Quicquid et herbarum Thessala terra gerit . This great person borne to things far above the ordinary rate of men , and having a mind , able to comprehend what ever the world could ; that is , such as could not be satisfied within the narrow limits of a City , resolv'd to go and learne among the Aegyptians & Chaldaeans what he could not in his own Country , that is , Ceremoniarum incredendas potentias , numerorum admirandas vices , & Geometriae solertissimas formulas . Having by a peregrination of fifteen years made himself Master of all manner of Disciplines , he brought , as it were , the Spoiles of Aegypt into Greece , and particularly into the City of Crotona , where he began to erect an Academy , according to the order which may be seen in Gellius . Here he though fit to communicate the precious talent he had acquir'd by his study and travell , and lay open the treasures of the Encyclopedie , wherewith he was so inrich'd , that , not to rely too much on the testimonies of Laertius and Jamblichus , who might be thought too favourable to him , because they have made it their businesse to write his History ; it is not to be doubted after the generall consent of all good Authors , who have bu● justly been tender of the honour and respect due to his memory . For if we begin with his Philosophy , we have no reason to doubt of it , since he is call'd by Apuleius , Primus Philosophiae nuncupator & creditor , as well because he chang'd the name of Wisdome , in his judgment too arrogant , into that of Philosophy , as that he was the Prince and Institutor of the Italick Philosophers , as Thales had been of the Ionick , as Laertius and others affirme ; and that Reuchlin , who first dispell'd the cloudy ignorance of Germany , hath design'd the second Book of his Cabalisticall Art , to explaine and revive , in his Country , the Philosophy of Pythagoras , in imitation , as he sayes , of Faber Stapulensis and Marsilius Ficinus , who both in France and Italy had brought into reputation those of Aristotle and Plato . If we proceed to Medicine , e Laertius and f Apuleius are a sufficient testimony to convince us , that he was excellently able in it . Nor have we worse security for his knowledge of the four parts of Mathematicks . For as to Arithmetick or the Science of Numbers , besides the testimony of those two Authors , we may out of thousands pitch upon that of Cicero , who sayes , that Pythagoras deduc'd all things from Numbers and the Principles of Mathematicks , whereto he attributed very great Mysteries , and gave the names of certain Divinities . These are explain'd at large by h Plutarch and i Calcagnin , who upon them ground the subtlery of that Ancient Custome of giving an account of all things by Numbers , as Picus promis'd to do in his Conclusions , to re ▪ establish that Philosophy neglect'd ever since the time of Pythagoras , who was so well vers'd therein , that by the difficulties of it he try'd the ingenuity of his Disciples . He also gain'd thereby some advantage as to the practice of Geometry , wherein he was so admirably able , that he , k first , brought the Geometricall instruments , of the invention of Moeris to perfection , and was the first among the Greeks , that us'd weights and measures . Which yet he could not have done without the assistance of that Science , which he study'd with so much importunity , that having found out an excellent proposition in it , which is the 47. of the first Book of Euclid's Elements , he was so overjoy'd , that he express'd his thanks to the Gods , in a Hecatomb , or Sacrifice of 100 Oxen. These two Sciences were as it were steps for him to ascend to two others more excellent , which are those of Musick and Astronomy , the former whereof he must needs be well acquainted with , since m Macrobius , n Boetius , o Ficinus , p Gafurius , and q Calcagnin ( to omit all the rest who are of the same opinion ) particularly describe his industry in finding out the tones of Musick , by the proportion he observ'd in Smiths , when five or six beat upon their Anviles together . The same Macrobius , Athenaeus and Maximus Tyrius affirme that he first found out the inferiour and celestiall Harmony , whether it be interpreted of the admirable order and Symphony of Nature ▪ or of the Musick which r Pontus de Tyard , and ſ Kepler do maintaine there ought to be in the proportionall revolution of those Globes and great Machins of Heaven . Whence we may draw an evident argument of his knowledge in Astronomy ; to learn which Justin sayes , he went to Aegypt to Babylon , and Pliny and Laertius affirme , that he first demonstrated the obliquity of the Zodiack , and discover'd the nature and quality of the Planet Venus . Lastly , for what concernes the other Sciences , it may be presum'd he was as well provided as for the former , if we may credit Ovid , andespecially Apuleius , who sayes , that Pythagoras learnt of the Brachmanes , quae mentium documenta , quae corporum exercitamenta , quot partes animi , quot vices vitae , quae diis manibus pro merito suo cuique tormenta vel praemia . Adde to this , the Lawes he gave the Inhabitants of Crotona , and the three Books which Plutarch and Laertius say he writ , one of Iustitution , another of Civility , and the third of Nature ; the fame whereof was so great that Plato hearing that Philolaus intended to publish them , gave order they should be bought up for him at the rate of a hundred minae of Silver . This Universall acquaitance with the Sciences gain'd him such respect in his life time , that Plutarch affirmes , he taught at Crotona and Metapont above thirty years without any interuption , being alwayes follow'd by above 600. Auditors , who , for the integrity of his life and eloquence of his discourses , took his words for Oracles , so far , that , as the Roman Orator affirmes , his authority was thought reason , and divers Princes and Potentates of Italy were glad , as Plutarch affirmes , to take his advice in all affaires . For these great deserts did the people of Metapont immediately after his death consecrate his house , calling it the Oratory of Ceres ; and the Street , the Sacred Street of the Muses . Upon the same account , the Romans , having had an Oracle in the time of the Warrs with the Samnites , that they should erect Statues to two men , whereof one had been the greatest Warriour , the other the wisest among the Grecians , without any debate cast that honour on Alcibiades and Pythagoras , the first having been the greatest Captain of his time , the other gain'd such reputation through all Italy , that qui sapiens haberetur , is continuò Pythagoreus putaretur . But it were an endlesse work to run over all the eulogies & honorary titles that are scatter'd of this person , in all the Books of the Ancients . These had an extraordinary esteem and reverence for him , as being indeed one of the greatest Wits of all Antiquity , who had the greatest earnestnesse for that which is good and honest , and who endeavour'd more then any other among the Pagans to reduce mankind to a respect and knowledge of a first cause , and to draw it out of irregularity and dissolution , to raise it to the contemplation of things naturall and Civill . From the little we have , it is easy to judge what might be said in his praise ; we shall therefore now come to an examination of all those falsities , or rather extravagances , which some , either out of envy to his Vertue or enmity to his fame , have insensibly foisted into the relation of his life , grounded , probably at least , upon his vast knowledge of the Mathematicks , and great Learning . Which once done , we shall need no more then the improbability & impertinences of those little stories , to satisfie us , what distance they are at with Reason , who not weighing the proofs they meet with , presently believe that all the ancient Philosophers , and first Authors of Sciences and Disciplines , such as Seneca calls Praeceptores , generis humani , have been absolute Necromancers and Magicians . For as to Pythagoras in particular , they are so confident , that they think it not to be question'd after the instances of it , which may be taken out of c Iamblicus , in his life , d Pliny , e Tertullian , f Origen , g St. Augustine , h Ammianus Marcellinus , and , the most accurate Writer on this Subject , i Delrio , not to put into the scale the authority of some late Daemonographers , quibus satisfactum non est , saith Sarisberiensis , nisi libello doceant quicquid alicubi scriptum invenitur , and who accordingly stifle their judgement with a confused collection of all the stories they can patch up together upon this Subject . Such are those that are brought upon the stage in the history of this person , whereof some may be found in Boissardus , who seems to have taken more pains than any , to rank him among the Magicians ▪ whom he describes in his book of Divinations . From which and all the precedent may be inferr'd , that Pythagoras was accounted a Sorcerer and Magician ; because , first , he had liv'd long in Aegypt , and had read the books of Zoroastes , out of which he might probably have learnt the properties of certain herbs , which he called Coracesia , Callicia , Menais , Corinthas ▪ and Aproxis , whereof the two first put into water , caused it to freeze , the two next were excellent against the biting of Serpents , and the last took fire at a distance . He also in one of his Symbols expressely forbade the use of Beans , which , according to the same superstition ▪ he boyl'd , and , for certain nights expos'd to the Moon , till such time , as , by a strange effect of Magick they were converted into Blood. This haply he did in order to another delusion , mention'd by Coelius Rhodiginus , after Suidas , and the Scholiast of Aristophanes in his Comedy of the Clouds , who affirm that this Philosopher writ with blood upon a hollow glasse , what he thought fit , and holding the letters opposite to the face of the Moon , when she was in the full , he saw in the star what he had written in his glasse . Adde to this , his appearance with a golden thigh at the Olympick games ; as also , that he caused himself to be saluted by the river Nessus ; that he stay'd the flight of an Eagle , tam'd a Bear , kill'd a Serpent , drove away an Oxe that spoil'd a field of Beans , by the meer vertue of certain words . He was seen on the same day , at the same hour , in the City of Crotona and that of Metapont , and foretold things to come with so much certainty , that many think him call'd Pythagoras , because he gave as certain & as insallible answers , as the Pythian Oracle . This he perform'd by Onomancie , wherein he excell'd as we may ghesse by the fragments we have of his superstitious Arithmetick , and the wheel attributed to him by Flood and Catinus . The troth on 't is , I am asham'd to swell up this Chapter with the relation of so many fables and fooleries , so flat and inconsistent with truth , as might make us say with much more reason , what the Satyrist anciently did , Juven . Sat. 8. — Quid diceret ergo , Vel quó nunc fugeret , si nunc haec monstra videret , Pythagoras ? — For my part , I think he would be distracted by two severall passions , that is , that of amdiration at their want of judgement , who say of him , what they would be loth to affirm of the most notorious Cheat and Mountebank that ever was ; or that of compassion for their shallownesse , in the choice and triall of all these proofs , which may not by any means be receiv'd for legitimate . For it may be generally said of them , that it were absolutely irrationall , to imagine that a man , so serious all his life , and so learned ( as we have represented him ) could spend his time in such vain fooleries and legerdemain , such as can be no other than the imaginary productions of popular ignorance , and the malice of his Enemies and Emulatours . That is a handsom observation of Rheuclin , Non enim caruit aemulorum livore praestantissima ejus viri virtus , innocentissima vita , egregia doctrina , celebris fama , utque fit , nihil non pollutum reliquerunt invidi carptores . Timon , Xenophanes , Cratinus , Aristophon , Hermippus , & alii qui de Pythagora suis in libris mendacia plurima scripsere . This is particularly levell'd at the stories that were crept into his Metempsychosis , and his prohibition of eating Beans : For as to the Histories which concern his Magick , he conceives them so feign'd and absurd , that he would not so much as mention them , in a Book , wherein he should have brought in the greatest part , had he thought there had been any thing of truth in them , since the drift of it is to prove a resemblance between the Doctrine of Pythagoras , and the Cabala of the Hebrews , so far , that he affirms in his Book , De Verbo mirifico , that many strange and extraordinary things may be done by the vertue of numbers and words . But if the Metempsychosis , or transanimation , which was one of the principall points of Pythagoras's Doctrine , if the greatest part of his Symbols , his prohibition of eating things animate , the main actions of his life , and the history of his death , be so much controverted among Authours , what certainty can we have of these old wives tales , and Hocus Pocus tricks , when Laertius and Iamblicus have prudently passed them by , instancing onely in two or three of so great a number , and that upon the credit of other Writers . If further their authority be pressed , for their satisfaction , and that of all those who have accounted Pythagoras a Magician , we may rationally presume , that they did not put into their Books their own opinions of that person , but the false reports which from time to time had been scattered of him among the people , by the malice of Timon the Phlyrsian & others his enemies , qui viro aliàs Coryphaeo propemodum magicae vanitatis crimen inustum voluerunt . Thus came the fables before-mentioned into reputation , which though they sufficiently refute themselves , we may yet , to discover the impertinencie of every one in particular , affirm , that what hath been said before of the Aegyptian Magick , and the books of Zoroastes , make it clear , that the voyage of Pythagoras into that Countrey , and his reading , as Clemens Alexandrinus delivers , of the books of that person , are rather arguments of his knowledge in Physick , medicine , and naturall Magick , than any thing he could do in the Geotick and superstitious . His acquaintance with the former may be further argued , from his knowledge , as Pliny relates of certain herbs , from which our Adversaries would derive a certain proof to convince him of Magick . Which they might have done with some colour , if Pythagoras had described them with so much superstition , as sometimes did their Authours , Andreas and Pamphilus , in the book which Galen sayes they made , Of Charms , and the conversion of the sacred herbs into Daemons , or had gather'd them under some certain Star or Planet , as those that were anciently called Herbae Decanorum , for the reason given by Monsieur Moreau in his learned Comment upon The School of Salerna . But Pliny saying nothing of them that had any relation to these vain ceremonies and observations , I see not what reason they had to make such an extravagant conjecture , nay , he doubting withall , whether the book wherein they are described , should be attributed to Pythagoras , or to one Cleemporus . And if we must follow their opinion , who will have it to be his , their vertue was not so prodigious and extraordinary , but we daily find as much in Mallows , Basil , Bawme , Vervin , Horehound , Henbane , Cypresse , Benjamin , and Germander , all which are very good against the biting of Serpents ; or in the leaves of Willows , Vines , Lettice , Violets , and Water-lily , which can much more easily cool water , than they do the air in sick folks chambers . It may be also supposed , he might put in Salt-peter , which is used in stead of ice , to cool wine in the height of Summer . Nay , Pliny seems to give a reason of what might be thought most hard in the vertue and properties of these herbs , when he sayes that the root of Aproxis took fire at a distance , as Naphte did , because it might be of a bituminous nature , which exhaling many fat & unctuous spirits , takes fire as a candle newly put out , which is not to be at all doubted of , after the many experiences of it , as they may be found in the books of r Libavius and ſ Agricola . The proofs deduced from this Philosophers forbidding the eating of Beans , and the course he took to convert them into blood , may refuted with as much ease as the precedent , since Rheuclin justly laught at all those impertinencies , which some hollow and dislocated brains have forg'd upon this prohibition , such as might be that of Hermippus in Laertius , who thought Pythagoras would rather have suffered death at the entrance into a field of Beans , than passe thorow it to avoid his enemies . But the reason of the prohibition , was certainly no other than the first giuen by M. Moreau in the place before mentioned upon the School of Salerna ; namely , that Pythagoras , who commanded his Disciples to lie down to rest with the sound of the harp and pleasant songs , as it were to charm the soul , and , by harmony , to bring it into it self , absolutely forbade the use of that fruit , the juyce whereof being flatulent , grosse , and of ill nourishment , sends such vapours to the brain as make it heavie ; and divert the spirits from minding the contemplations of Philosophy , which were the main businesse and entertainment of his followers . It may be also affirm'd , that there was nothing extraordinary in the conversion he made of Beans into blood , for M. Moreau , in the said Commentary , shews clearly , that according to the principles of Chymistry , which put similitude and resemblance for causes of an action , it is a thing may be done and demonstrated by naturall reasons . In the mean time , let no man perswade himself from hence , that Pythagoras ever made use of this Elixir of Beans , or humane blood , to write upon his hollow glasse ; for besides the little reason there is he should rather use blood in that businesse than any other liquor , u Campanella proves by sound reasons that operation absolutely impossible . And whereas x Agrippa boasted , that he knew the secret of it , and Natalis y Comes hath written , that in the times of Francis the First , and Charles the Fifth , men knew at Paris in the night , whatever had passed the day before in the Castle of Milan ; the former onely said it to gain reputation , as shall be shewn more particularly in his vindication ; and the relation of the latter is a pure Fable and Romance , advanced by those who would needs joyn Magick to the Arms of those two great Princes , as hath been affirmed before , of Ninus and Zoroastes , Pyrrhus and Croesus , Nectanebus and Philip of Macedon . Whence may be inferr'd , that what ever is said of this Looking-glasse of Pythagoras , is as unjustly attributed to him , as the superstitious Arithmetick , and the wheel of Onomancie ; or if he ever made use of it , it was certainly some game , imposture , or juggling trick , and , to conclude with Suidas , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . We may well passe the same sentence on the the relation of Laertius , concerning the golden thigh of this Philosopher , since Plutarch openly acknowledges , that it was a pure stratagem of Pythagoras to gain him the reputation of some Heros or Demy-God , among the infinite number of people that came to the Olympick exercises . Which yet does not prejudice the probability there is , that that golden thigh was not attributed to him by the Ancients , but in some allegoricall and morall sense , yet not such as Alchymists imagine , who think that Pandora's box , Jason's fleece , Sisiphus's stone , and Pythagoras's golden thigh , are the true Hieroglyphicks of their Philosophers stone . But much more likely it was , as Calcagnin makes it , when he sayes , in the explication of the particular marks of all the old Philosophers , that Phythagorae rerum abditarum pretium , & excellens indicatura , femur aureum fecit . Nor indeed is there any reason this thigh should be taken literally , or that we should beleeve it was of massie gold , as the tooth of the Silesiun youth , who liv'd within these fourty yeers , not onely by reason of the impossibility of it , both in Nature and Art , but also for the disagreement of Authours speaking of it ; some , cited by Delrio , affirming it to be a golden river , which he made to run at the Olympick games ; others , that it was his reall thigh , according to c Aelian , Plutarch , Laertius , and Lucian . But the more probable opinion is that of d Origen , that it was of Ivory , it being easie to imagine that it was the naturall thigh of Pythagoras , which being fair , white and smooth , was haply celebrated by some of his friends with a similitude to Ivory , a comparison we find Solomon makes use of , when he commends his Spouse , Thy belly is of Ivory , thy neck is as a Tower of Ivory . Adde to this , that the Gods could not think of a fitter materiall to make Pelops a shoulder than this , because of the colour , and other relations there are between Ivory , and a delicate and smooth fleshinesse , such as haply was that of this so much talk'd of thigh of Pythagoras . The reputation of all these miraculous operations gave occasion to say he was saluted by the genius of a river , which Laertius sayes was that of Nessus , Apollonius Dyscolus that of Samus , and Porphyrius that of Caucasus , which diversity shews what account we should make of such a salutation , as cannot but be fabulous , unlesse , to save the credit of these Authors , we should say it was another politick sleight of Pythagoras , such as I have read of Mahomet , who , having hid one of his Companions under ground , had instructed him , when he heard him passing by with a great multitude of people , to cry out through a Trunk that Mahomet was the great Prophet sent from the Living God. Which having done with care , he was very ill rewarded for it : for Mahomet desirous the cheat of the miracle should never be discover'd , entreated those that were about him to marke the place where they had had so strange a revelation , by raising there a great heap of stones , which they immediately did with such devotion , that the poor subterranean Angell was presently buried under the weight of such a masse and Pyramid . Were I not affraid , while I would deliver Pythagoras out of one danger , to make him fall into another , and represent him as an impostor and crafty Polititian , to take away from him the imputation of a Magician , I should with the same explication answer what is said of his appearance on the same day , at the same hour in the two several Cities of Crotona and Metapont . For it being a thing absolutely impossible as to men ( whose essence requires no lesse union as to their own particular , then seperation from all other ) and not happening by divine permission , as the apparitions of some Saints in severall places at the same time ; as those of St. Ambrose , Agatha , Nicholas , and Benedict , we must conclude , that either it is a pure Chimera and fiction ( which I think the most probable ) or that it was effected by the Subtlety of Pythagoras , who caus'd his gestures and person to be acted by one of his Disciples or Companions , whom he sent , in his name , to talke with some simple man or woman of either of those two Cities . Nor indeed needed there any more to raise the report of that miraculous apparition , which ought rather to be thus reconcil'd , then to have any recourse to spirits and Daemons . For it brings with it no difficulty or inconvenience , besides that Laertius gives such another interpretation of what Hermippus affirmes of Pythagoras's descent into Hell , and Plutarch of the tales were made of his Golden thigh , and the Eagle which he had so well instructed that he made him descend when he would upon his head , as they say Mahomet did his Pidgeon . Yet it should seeme by his story of the Eagle that Pythagoras was well acquainted with that part of Magick which consists in Ligatures , if we had not sufficient reasons to answer whatever may be said of the power he had over certain creatures . For if it be objected that he brought up a Bear familiarly in his lodgings , what reason is there to conclude he had tam'd it by Magick , since that , not to mention that which was Paris's Nurse , or another which St. Corbinian made to carry his Luggage instead of the Asse whom it had devour'd , the two Bears , called Mica aurea and Innocentia , which the Emperour Valentinian caus'd to be brought up in the same Chamber in a manner with his own ; and that which Sindrigal Prince of the Lithuaniaus , had us'd to come from its denne and Knock at his Chamber door , and receive a certain almes for its nourishment , wherewith it return'd to the Woods till the next day that it came again at the same hour ; these are enough , I say , to make us admire the Docility of these Creatures , which are not so savage , but the industry of men is able to reduce them , and that by the force , t is true , of certain words , not Magicall and superstitious , but those pronounc'd by the Creator of all things , when he said to our first parents , Have dominion over the fish of the Sea , and over the fowle of the Aire , and over all the Creatures that move upon the Earth . Nor is it worth much consideration , that Pythagoras , by the uttering of certain words , kill'd a Serpent which did abundance of mischief in Italy . For Boissardus , who cites Aristotle's Authority for the story , quotes not the Book whence he took it , and if we search a little more narrowly into it , we shall find it prove absolutely false , as being grounded only on their Ignorance who change Socrates into Pythagoras , and who take for sterling a fable related of the former , in a Book of the causes and properties of Elements , which Patricius demonstrates falsely attributed to Aristotle . But this negllgence of Boissardus might have been well excus'd , had he not committed another great and more observable , when he cites Plutarch to patronise the story of the Ox , which Pythagoras sent packing out of a Bean-field ; after he had whispered something in his eare . He had better confest he had translated it out of Caelius Rhodiginus , who indeed cites Plutarch in the beginning of his Chapter , but upon another occasion than that of this fable , whereof it will be found he never made any mention . To give it then a finall shock , we may say , that it is absur'd and irrationall that this Philosopher , so grave & vertuous in all his other actions , should trouble himself to drive away that Creature , especially when it was executing his will , spoyling & trampling the beans , the use whereof he thought the greatest abhomination in the World. But supposing he should take paines to do it , yet is it not likely it was by the vertue of certain words , or by the wayes known and practis'd by certain Mountebanks , as may be seen in n Emanuel de Moura , o Pierius , and p Cardan ; since the least Child , coming near the one might as easily have done it as this Philosopher . Lastly for what concernes his conjectures and praedictions , we may say they can be but of three sorts , that is , morall , as those of Socrates , or naturall , as those of Pherecydes , Thales , and Anaxagoras , or Diabolicall and superstitious , as those of all Magitians . Since then it is easie to conjecture , by what hath been said concerning his doctrine , that he might well practise the two former , it were no lesse barbarisme and simplicity to think he should be engag'd in the last than to receive the proofes are brought for it , as good and Authentick , when they are only grounded upon the superstitious Arithmetick and the Wheele of Onomancy falsely attributed to him by q Flood and r Catanus . For this Arithmetick and all the impertinent fooleries insensibly crept into it , is nothing but the pure imagination of those who would needs glosse upon the passage of Plutarch where he sayes , that the Pythagoreans honoured Numbers and Geometricall figures with the names of the Gods , calling a Triangle with equal sides Pallas and Tritogonia , because it is equally divided by three lines perpendicularly drawn from each angle . They call'd Unity by the name of Apollo , the binary by that of Contention and Boldnesse , the trinary by that of Justice , for as much as to offend or be offended , to do or suffer an injury , is done by excesse and defect , Justice remaining equally in the middle . Nor is it a lesse injury to this great person , to think that he ever troubled himself with the practice of this Wheele which s Trithemius and t Raguseus acknowledge as falsely publish'd under his name , as that of Plato and Apuleius ; or that he ever exercised Onomancy by the help of Common numbers represented by the Letters of the Alphabet , the seven Planets , the dayes of the week , & the 12. Signes , as Flood would perswade us in his Microcosme . For in the first place , this kind of Divination is counterfeit , and without any ground at all ; this application of Numbers without any relation or correspondence with the signs and Planets ; this Arithmetick absolutely fabulous . And lastly , it was ever the custome of those , who made it their businesse to bring into reputation , such impertinences as these , or any other Mathematicall Niceties ; to divulge them under the name of this Philosopher , by reason of the great knowledge he had therein . Whereof we have a manifest example in de Boissiere who within these 60. years making some additions to the Rythmomachia , hath in like manner put it out under the title of , Pythagoricall Recreation , though there be nothing to manifest , as that Pythagoras minded this sleight , now attributed to him , as litle as all the other stories , which deserve rather Juven . Sat. 8. — Purgantes corpora succos , Quicquid & in tota nascitur Anticirâ ▪ than what we have been obliged to say in this Chapter , to discover their vanity , and the little ground there is to admit them for true . CHAP. XI . Of Numa Pompilius . THeodorus Gaza , the learnedst Greek that ever came from Constantinople , being ask'd by a friend of his , what Authour he would preserve , in case a generall wrack were to destroy all the rest , would not seem so fond of his own Traductions , as to prefer Aristotle or Cicero before Plutarch . Him he thought worthy to survive all the rest , not so much , as I conceive , for his admirable learning & variety , as to perserve in him the most judicious Authour that ever was , what could not have been found in any other , to wit , the judgement he gave of all the things he treated of , which we might make use of as a certain mark to distinguish truth from falshood , or as a guide to conduct us thorow those noble ruines of Antiquity , which we find in his Works . This puts me into a more than ordinary admiration , at the malice or negligence of most of our Daemonographers , who will not apprehend the true account which this Authour gives us of Numa Pompilius , as they have done long since in the Metamorphosis of Apuleius , which they quote upon all occasions , as a manifest history to prove Lycanthropie . Out of some such jealousie it was , that the Authour thought himself oblig'd to give us all the precautions possible , to shew that his transmutation was a meer Fable and Romance , when he sayes in the first page of his Book , At ego tibi sermone isto Milesio varias fabellas conseram , and a little after , Fabulam Graecam incipimus , lector intende , laetaberis . Which laid down , if those are deservedly laugh'd at , who would establish and confirm a proposition of such consequence by a relation acknowledged to be fabulous , even by the Authour of it , we may with as much reason affirm those guilty of a greater malice and temerity , who so apparently falsifie the authorities of Plutarch , Dionysius Halicarnassaeus , and Livie , to convert into Magick the admirable wisdom and excellent policie of Numa . That I undertake his vindication next that of Pythagoras , is not grounded on the opinion of divers , especially Ovid , who have made him later , and a Disciple of that Philosopher ; since Livie sayes in his Decads , Authorem doctrinae ejus , quia non extat alius , falsò Samium Pythagoram edunt . The same is also confirm'd by the said d Dionysius Halicarnassaeus , e Plutarch , f Rhodiginus ; and g Pererius ; the former whereof shews that the City of Crotona was but founded in the fourth year of Numa's reign ; and the three others insist much upon all the chronologicall reasons which may prove these two persons not to have been Contemporaries , but by a figure of Anachronism , ordinary , and indeed tolerable , in Poets ; but by no means allow'd an Historian . But in regard Iamblicus observes in the life of Pythagoras , that he had borrow'd all his learning from the Theologie of Orpheus , I have put their Chapters one after the other , without being too Criticall , as to the time wherein they flourished , since it contributes nothing to their vindication , and that I am oblig'd to neglect it in divers other parts of this Apologie . We are then to note , that the accusation against Numa is grounded upon four principall points , the least whereof , were it true , were enough to condemn him for an Enchanter and a Magician . For , first , it is urg'd , that the Genius attributed to him by d Ammianus Marcellinus , and which e Dionysius Halicarnassaeus , f Plutarch and g Livie affirm to have been one of the nine Muses , or rather a Nymph called Aegeria , was no other than a Succuba with whom he was very familiar , as being one of the cunning'st and best vers ▪ d that ever was , in the invocations of the tutelary Gods , and the Genii of Men and Cities . Hence h Postellus takes occasion to maintain , that th●s Familiar was the same that had attended Vesta the wife of Janus or Noah , and then was Guardian of Rome , Quo duce , sayes he , Numa tantae molis urbem stabilivit . It is also taken for certain , that by the assistance and industry of this Divinity , he did many strange and miraculous things , to gain reputation among the people of Rome , that so he might govern at his pleasure . To this purpose is haply , what is related by Dionysius Halicarnassaeus and Plutarch , That having once invited many Citizens to supper , he entertain'd them with mean and ordinary things , and with plate that spoke neither wealth nor magnificence . But they had not sate down long , ere he took occasion to tell them , that the Goddesse whom he convers'd with , at that very instant was come to give him a visit , and that immediately thereupon the room was excellently well furnish'd , and the tables covered with all manner of meats , the most exquisite and delicate in the world . The same may also be confirm'd by the discourses he had with Jupiter , such as may be seen in Arnobius , who sayes that Numa , by the advice of his Nymph Aegeria , found out a way to bind two Devils , or internall Gods , Faunus and Picus , who taught him how to invocate Jupiter , and force him to come to him by strong and imperious conjurations , in case he should not willingly and of his own accord . This it seems he was so fortunate in , that he fetch'd out of his throne , the greatest and most powerfull of all the Gods , and forc'd him to declare , how by sacrifice he should expiate the thunder and lightening . To which may be added the Hydromancie which Varro , cited by St. Augustine , sayes , he was very well versed in ; as also his magicall books , discover'd four hundred years after his death , and condemn'd to the fire as most pernicious , in the Consulship of Publius Cornelius and Marcus Bebius . All this admitted , we may well conclude with all our Daemonographers , especially le Loyer and Delrio , the most learned among them ▪ That Numa Pompilius was the greatest Magician of any that ever wore Crown , and that he had a greater power over Devils than over men , since he made use of the assistance of the former , to reduce the Romane people to subjection and obedience to his Laws and Institutions . But if we would shew how all these Authours are too prodigall of our leisure and their own , when they take so much pains to hatch a sort of strange and hideous imaginations , and thereby captivate our belief , we need do no more than take a view of the first draught of this person , done not onely by Livie , and D. Halicarnassaeus , who drew the first lines of him , but particularly by Plutarch , who hath clad him in his proper colours , and all the circumstances and particularities of his life , that we might thereby judge of the least vices and vertues , as also the disposition , custom and proceedings of this great Politician , and second Founder of Rome . Whence it will not be hard to resolve , what credit we should give all these after-draughts and copies of the modern , who have rather follow'd the Originall in their own fantastick imaginations , than that of Plutarch and the best Historians , who seem not to mention Numa , but out of a designe to celebrate his vertues , and admire the excellent conduct , whereby he fastened and established the Romane Monarchy . For that , being loose , and but newly set together , might easily have been ruin'd by the least hostile violence , if Numa had not by a peace of three and fourty years , given it time to take root and growth , looking on the Romane people as a Champion that were to fight , having exercis'd it self at leisure , for the time he should reign over it , would by that means prove strong enough to oppose any that should question the limits of their Empire . The first thing he did , after he had possessed himself of the government , was to soften and civilize the City , converting their rough & warlike humour into a gentle and tractable , remitting that height of courage and earnestnesse of fighting , by Sacrifices , Festivals , Dances , and Processions ▪ nay sometimes , as Plutarch sayes , representing unto them the fear of the Gods. To this end did he make them beleeve , that he had strange visions , or had heard of great calamities , purposely to keep down their hearts in a dread of the Gods. To this may also be apply'd that passage of Tertullian , cited in the third Chapter of this Apologie , but much more pertinently that of Lactantius , who sayes that Numa , Sic novi populi feroces animos mitigavit , & ad studia pacis à rebus bellicis avocavit . Whence may be drawn a certain argument , that whatsoever hath been said of the Nymph Aegeria , was nothing but the meer pretences and palliations of this crafty Politician , who by that Fable would establish the authority of his Sacrifices , Laws , and Constitutions , as is well observ'd by the same Lactantius , when , speaking of Numa , he sayes , that to settle these things , aliqua cum authoritate , simulavit cum Dea Aegeria nocturnos se habere congressus . This increases my admiration at the Lethargick judgements , or seared consciences of our Daemonographers , who can so securely deprave the authority of this Authour , with those of Halicarnassaeus , Livie , and Plutarch , to give some colour to what they would have beleev'd , and so ground the truth of their proposition upon the most palpable falsity can be imagin'd . For if le Loyer and m Delrio may be credited , the principall Authours that affirm all these fables we have related of Numa , are Plutarch , and D. Halicarnassaeus , which yet when we come to read , and peruse , we shall find , that on the contrary they are those that resute , undermine , discover , and advise us not to credit them . And that it is so , to begin with the opinion they had of the Nymph Aegeria ; Plutarch having made a long discourse of the credit ought to be given these divine apparitions , concludes it with his own opinion , to this effect . Howbeit , if any be of a contrary opinion , he is left at liberty ; for , I do not hold those things improbable , which others relate of Lycurgus and Numa , and others of their quality ; who , being to deal with rough and salvage people , and oblig'd to introduce great alterations into the government of their Countreys , have prudently pretended communication with the Gods , since those fictions and pretences were advantageous even to those whom they perswaded to a beleef of them . This he further confirms , when three or four pages after he sayes , immediately after he had cited the verses of Timon the Phlyrsian , that this personation of Numa was nothing else than the love of a Goddesse , or some Nymph of the mountains , and the secret meetings he pretended to have with her . This seems to have been transcrib'd out of D. Haliearnassaeus , where speaking of Numa , he sayes , as Portus's Latine Translation hath it , Multa autem eaque admiranda de eo dicunt , referentes humanam ejus sapientiam ad Deorum monita : fabulosè enim dicunt illi congressum fuisse cum quadam Nympha Aegeria , quae illum assidu● Regiam sapientiam edoceret . Nay Livie , who is tax'd with no other vice , than that of having fill'd his History with abundance of prodigies & miraculous things , confesses ingenuously , that Numa resolv'd to keep the Romanes in subjection by the fear of the Gods , and seeing it would not easily fasten on them , without the disguise and circumvention of some counterfeit miracle , simulavit sibi cum Dea Aegeria congressus nocturnos , ejus se monitu quae acceptissima Diis essent sacra instituere , sacerdotes suos cuique Deorum praeficere . But indeed Ammianus Marcellinus seems to be more pertinently cited by our Daemonographers , and consequently to favour them more than all the precedent . For , discoursing upon a certain vision which the Emperour Constantius had , he sayes , that the correspondence between Gods and men is not a thing so extraordinary , but that there were manifest examples of it in the Genii , which sometime were familiar with Hermes , Socrates , Apollonius , Numa , Scipio , Marius and Augustus . From which passage it might be imagin'd , he was of opinion , that it was not fabulous what was said of the Nymph Aegeria , and the conversation that was between her and King Numa . But , be it suppos'd that this was his opinion , yet can it not conclude any thing to the prejudice of the precedent , since that thorow all his History , he discovers himself very prone to beleeve and amplifie such narrations ; alluding to which , I conceive , not improbably , Ludovicus Vives presum'd to pronounce this judgement on his History , Ammiani Marcellini quod superest opus , nec Oratoris omnino nec historici . Lastly , for Postellus's Comment upon the Fable , I think it of the same metall , with what he relates in his Cosmography , where he sayes that the Aethiopians are black , by reason of the curse God thundered against Chus the first Authour of their Nation , because Cham , his father , had known his wife in the Ark , against the expresse command of the Patriarch Noah to the contrary . Nor indeed can there be a more true and modest solution made to all these vaine and chimericall speculations , then to say of their Author as the Proconsull Festus did of St. Panl , Insanis Postelle , multae te literae ad insaniam eonvertunt . Having thus discover'd the weakness & falsity of the proofs , brought to make this Aegeria a Witch or Succuba , which was only a subtle fiction of Numa's , we must do as much with those which s le Loyer and t Delrio would draw out of the same Authors to make good the enchanted Banquet , and the conference he had with Jupiter , by the meanes of this Hydromancy . But this was nothing but the fabulous invention of Numa to surprise Faunus and Picus , putting wine and honey into the Spring out of which they were wont to drink , that they , being taken , should shew him the way to in●ocate Jupiter , & know of him what he should do to expiate the Lightning , as we have already observed out of Plutarch and Arnobius . For as to D. Halicarnass●us , t is true , that speaking of the Nymph Aegeria , he mentions also the Supper Numa made by her meanes ; but what he saies in consequence , sufficiently shews that he held it a meer fiction , adding immediately after the relation , sed qui res omnes fabulosas ex historia tollunt , Numam haec quae de Aegeria dicebat finxisse dicunt , ut qui Numen divinum metuerent facilius animum ad se adverterent , & leges quas esset laturus libenter ut àdiis latas acciperent . In like manner hath not Plutarch fallen upon a relation of these fables , without a precaution given before , beginning very judiciously thus . By these rudiments and as it were apprentiship of Religion , the City of Rome became so civiliz'd , & had such an admiration for the great power of K. Numa , had it receiv'd for truths such tales , as had no more likelihood of truth then there is in meer Fables and thought there was nothing incredible nor impossible to him that he should desire to effect . There remaines therefore only the objection concerning his Books about which I shall not gleane up all that may be said of their number , and the time , when , and the manner , how , they were found , since Guillandinus hath very learnedly performed that task , and that it is sufficient for me to shew , that they were not burnt as treating of Magick , as divers moderne Authors would perswade us . For it was not the opinion of any of the ancients , as may be easily demonstrated , in that , according to that of y Plutarch , z Livy , and a Caius Piso Censorius , they treated only of the offices and duties of the Priests , and the Philosophy of the Greeks , such as it had been in Numa's time ; to that of b Cassius Hemina , they treated only of the Philosophy of Pythagoras ; and to that of c Lactantius , d Varro , and e Tuditanus , they contain'd only the order and causes of the sacrifices and ceremonies he had instituted amongst the Romans . Which last opinion I think the more probable , beause it discovers the reason why the Senate thought it not convenient they should be divulg'd , for since we find in Plutarch that Numa forbad the Romans to believe that God had the forme either of Man or Beast ; and to make any image or Statue of him , which was observ'd for the space of 70. years , and permitted not they should do sacrifice but with the powring out of wine , milk , and a litle flower , it is probable he had given reasons at large in his Books of that new kind of worship . These coming to light and acknowledg'd for his , four thousand years after , as Plutarch affirmes , or according to Cassius Hemina 535. when the City of Rome was so full of Idols , ut facilius esset Deum quàm hominem invenire , and that all the temples continually sweltered in the blood of the Victims , it is , I say , easily conjectur'd , that the Books of this Roman Trismegistus , who , in Juvenal , passes for the example of a great Priest , were burnt by order of the Senate , for fear lest some great change might happen in Religion , if by the perusall of those Books , it had been known what reasons Numa insisted on , both to establish the purity of his Sacrifices , and to cleanse men's mind from Idolatry , which had taken such root there at the time of this discovery , that the best expedient was to destroy those Books which were otherwise likely to put the whole Roman Monarchy into disturbance ; it being a maxime among Politicians , that the troubles & dissentions in the State are ever consequential to those that happen in Religion . This in my judgment was the true cause of the condemnation of these books , and not that which le Loyer , and other modernes have endeavoured to find out in Magick , or yet what Cassius Hemina , who might haply live in Augustus's time , seems to relate of their treating of the Philosophy of Pythagoras . For as to the former , his opinion being without any ground or Authority , eâdem facilitate contemnitur quâ affertur . For that of the latter , it is sufficiently refuted , not only in what we have shew'd before , that Pythagoras was latter then Numa , and , that this last came not into Italy , according to h Gellius , till the raign of Tarquin the proud , but also by the testimony and contrary opinion of i Livy , who saies , that one Antius Valerius gave the same judgment of these Books Vulgatae opinioni , as he adds , quâ creditur Pythagorae auditorem fuisse Numam , mendacio probabili accommodatâ fide . After all which answers and solutions , all I have to wish , is , that our Daemonographers would own either more modesty or more judgment , that they may not hereafter so indiscreetly forge such Monsters and Chimeras as afrerwards frighten them , and make them run away , and cry like little Children , who are many times startled at the dirt they cast in the faces of their companions , quasi quicquam infelicius sit homine , cui sua figmenta dominantur . CHAP. XII . Of Democritus , Empedocles , and Apollonius . I Should never have presum'd to remove the precious and venerable bounds of Antiquity , which the God Terminus in the fabulous Theologie of the Romans , signify'd to us immoveable , did I not somewhat rely on its being called by Arnobius , errorum plenissima mater , so far at least as to be satisfi'd , it was no sacriledge to bring that to the test which hath been held for true . And this I do after so many ages , as , by their long and various revolutions , are wont , as well in Civill History as naturall , to dragge after them along traine of fables , and from time to time to give them new force and vigour by the multitude of those who , out of meer respect to Antiquity , are ensnar'd by them . And indeed it were too great a severity to be oblig'd to follow the superstitious track of those , who will not do the least violence to Antiquity , which , as if our eyes were not able to endure a full light , puts a cobweb before them , and burdens all things , especially the memory and lives of great persons , with fables and fictions , as it does the Statues erected to them with dust and filth . This our designe leades us to maintain , by the examples of these three great Philosophers or rather Daemons of knowledge , vers'd in all Sciences , and the chiefest , and of greatest Authority among their people , that is , Democritus , Empedocles and Apollonius . These have undergone such a change and Metamorphosis , by those who make it their businesse to write without minding that precept of Horace , Quid de quoque viro , & cui dicas , saepe caveto , that besides that they are delivered over to us all three for Sorcerers and enchanters , it is further believ'd , that Democritus was such a foole as to put out his own eyes , after he had blown away his estate in a fruitlesse search of the Philosophers stone ; and that Empedocles , as an ambitious Desperado , cast himself into the burning furnaces of Mount Gibel . — Deus immortalis haberi Dum cupit Empedocles , ardentem frigidus Aetnam Insiluit — But these calumnies are so far from being true or well grounded , that , on the contrary , there 's nothing easier then to shew how they are absolutely false , if we may bestow but a few lines on them before we come to joyn issue with the most materiall part of the Charge put in against the reputation and Learning of these excellent Persons . For first , as to the Book of the Sacred Art , and the knowledge and practice of Alchymy , attributed to Democritus , it is a symptome that signifies the deprav'd imaginations of our Furnace-Imps , who know no other project to gaine any credit to the Books of their Art , than to father them on Moses , Salomon , Trismegistus , Aristotle , nay ( such is their stupidity and want of judgment ) Adam ; a ut authoritatem videlicet sumat ab homine quae non habet ex veritate . But to make an absolute discovery of this imposture , sufficiently laugh'd at by b Riolanus , c Guibert , and d Semertus , we may affirme , that this Book was never made by Democritus , since the learned Mercurial assures us that Chymistry was not known at all in Aristotle's time , and that Delrio shewes ; there is no track of it in any good Author , till from Caligula's time , when it first broke the shell , till that of Dioclesian , under whom lived one Zozimus , who , as Delrio thinks , is the most ancient Greek that hath written of it . To which may be added that Casaubon saies , he saw in the K. of France his Library , a manuscript treating of the making of Gold , entituled , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or , the sacred Art , who yet never mentions Democritus for the Author of it . To make this good weight , we may urge the poornesse of conceptions which it discovers , and the censure long since given it by Laertius , when having been very punctuall in the Catalogue of this Philosophers workes , he sayes that others ; under his name , either falsely attributed to him , or taken out of his Writings , may assure us , notwithstanding the Authority of Psellus , who makes him the Author of it , that Democritus had nothing to do with it , but some other Greek , lesse learned , and much latter , Yet might question the Authority of Mercurial , and conclude against him , that Aristotle was vers'd in Chimestry because he saies in his Problems , that Oyle may be extracted out of salt , which it cannot but by distillations and Furnaces ; if f Gesner & g Patricius had not prov'd those Problems not to be Aristitle's , and that it is hard to guesse at the time when they were writ , for that as h Henry Stephen first observ'd , the Books of Theophrastus , Of Sweating and Wearinesse , are transcrib'd in a manner Verbatim in them . But me thinkes , those are yet more irrationall , who , with i Tertullian , believe that this Philosopher put out his own eyes , because he could not look on Women without some concupiscentiall insurrections ; or with k Gellius and l Plutarch , that he might study Philosophy more freely , and be lesse diverted by externall Objects ; or lastly with Laberius , that he did it , — malis benè Esse ne videret civibus . For besides the unlikelihood and diversity of these reasons , we must clearly discredit Hippocrates in his Epistle to Damagetus , where he sayes , that being employ'd by the Abderites to cure the madnesse of Democritus ▪ he found him reading certain Books and dissecting Animals , actions certainly much inconsistent with want of sight . We may therefore imagine , that as his Laughter was morall , his blindnesse was so too ; and that fabulous Antiquity hath , as Scaliger conceives , represented him blind , quod aliorum more oculis non uteretur . Nor do I see any more reason to believe what is ▪ said of Empedocles , that he cast himself into the flames of Mount Gibel , ut cum repenté non apparuisset , saies Lactantius , abiisse ad Deos crederetur . For Empedocles was so farre from that extravagance of ambition , that Laertius assures us , that with incredible constancy he refused a Royall crown presented to him , preferring a life peaceable and free from those vaine Grandeurs , before the greatest enjoyments of Princes . And indeed the story is good for none but Polititians , who comment on and make their advantages of it , when they credit it no more than they do a many others ; nor indeed do Pausanias and Timaeus in Laertius , dissemble the falshood of it ; this latter concluding his opinion with theirs in part of an Epigram , Si se flagrantem male sanus jecit in Aetnam , Quomodo adhuc Megaris structa sepulchra jacent ? For my part , it shall ever be my faith , that the vast paines and industry of this Philosopher in the disquisition of naturall things consider'd , if he dy'd in that manner , it proceeded rather out of his over curiosity to find out the cause of so miraculous an effect , as it afterward happened to Pliny in the burning of Vesuvius , than out of any designe he had to get into the Catalogue of the Gods , by so hazardous and indiscreet a resolution . Having therefore brush'd off the dust which hid the lustre & perfection of these living Images and modells of vertue , we come now to what is most materiall to our purpose , that is , to answer those proofs , which may be drawn out of Pliny and other Writers , who would fasten on them the black patches of diabolicall Magick , ad quam discendam , sayes Pliny , Pythagoras , Empedccles , Democritus , Plato , navigavêre , exiliis veriùs quàm peregrinationibus susceptis . This he more particularly confirmes of Democritus , when he addes in the same place , Plenumque miraculi et hoc , pariter utrasque artes effloruisse , Medicinam dico , Magicenque , eàdem aetate ; illam Hippocrate , hanc Democrito illustrantibus . And elsewhere he saies , he was Magorum post Pythagoram studiosissimus , and that he maintain'd thousands of litle stories and ridiculous propositions which could not be effected but by Magick . Of this mettall were these , that of the blood of severall young birds might be engendred a Serpent , which eaten would cause a perfect understanding of the singing of Birds ; that there were certain herbs so powerfull and endu'd with such vertue , that they were requisite in the invocation of the Gods , and would make criminals confesse what judges and torments could not . He affirmes further that he had writ a Book of the nature of the Cameleon , which contained things absolutely triviall , Magical , and superstitious ; and lastly that he had publish'd the works of Dardanus a famous Magician , whereto he added his own fraught with follies of the same nature , and abundance of vaine observations . Empedocles he is a little more favourable to , in that he gives him not the quality of Magician , but only where he makes him one of the ancient Philosophers who travell'd into Aegypt ; nor indeed were there any proofes to make him such , if Satyrus did not let fall a word to that purpose in Laertius , where he cites nine or ten verses of this Philosopher's , wherein are comprehended his Magicall operations , and which are all the ground whereupon the Moderns have made him act the part of a Magician . Of these , one of the most considerable is Delrio who hath ranked among the miraculous operations of ancient Magicians those of Empedocles when he mitigated the fury and violence of the Etesian winds , paralleling it with that of one Erric King of the Goths , who was surnam'd Windy-cap , because he made the wind to blow which way soever he turn'd it . To that may be added what is said of his making the Plague to cease in the Country of the Salinuntians , and of the women he deliver'd of a long and dangerous suffocation of the Matrix . But since it may well be imagin'd , that he omitted these things because he thought them either fabulous or naturall , we may as safely passe the same sentence on those we have specifi'd as well of him as Democritus , since they are all of the same coyne ; and that to speak seriously of them , it is absolutely irrationall to think these two great persons guilty of such pitifull weaknesses contrary to the confidence we should have of their vast Learning and integrity , had we no other security for it then that of Lucretius and Hippocrates . The former thinks it an honour to be the Celebrator of Empedocles's vertues , when after a long discourse in the praise of Sicily , he saies , that , Lib. 1. Nil tamen hoc habuisse viro praeclarius in se , Nec sanctum magis & mirum clarumque videtur . Carmina quinetiam divini pectoris ejus Vociferantur , & exponunt praeclara reperta , Ut vix humanâ videatur stirpe creatus . The latter , whom we may justly call the Oracle of truth , assures us in his Epistles what account we should make of the admirable wisdome of Democritus , which gave Celsus occasion to call him , magni nominis Philosophum ; and Gellius , nobilissimum Philosophorum ; virum praeter alios venerandum , authoritateque antiquâ praeditum . But as the same turf brings forth many times both wholsome and hurtfull herbs , and Bees suck honey whence Caterpillers do poison ; so the travels , which they say these Philosophers underwent , to learn Magick , must now serve us as a pregnant proof , that they were the occasions of their great Learning and Polymathy . And this must be the more probable , if we reflect on what hath been already said of the Magick of the Aegyptians , and the travels of Orpheus , Zoroastes , and Pythagoras ; as also on the authority of Philostratus , who , though of a contrary opinion to us , as to the Sages of Persia and the Aegyptians , yet sayes , that Pythagoras , Democritus , and Empedocles , notwithstanding their conversation with them , would not learn any thing of their Science . To strengthen this yet further , we may adde the negative authority of Laertius , who makes not the least mention of the Magick of Democritus , and but one word by the way of that of Empedocles , not specifying , contrary to his custom , any thing he had done by the means of it , without bringing on the stage the common solution of this kind of argument . And yet it were but just to urge it , when he from whom i● is taken had made it his businesse to say all he could , and to particularize whatever belongs to the Subject he treats on . For instance , if any should undertake to give an exact account of all the Sciences , and should say nothing of Medicine , it might be justly inferr'd , he did not rank it among them . So it may be concluded , that Laertius and two hundred and eleven Authours , whom he quotes , had not heard ought of the Magick of these two Philosophers , since he sayes not any thing of it in his Book , where yet he intended a full collection , even to the jugling tricks of Pythagoras , and the most inconsiderable particulars , though fabulous , he had read of others . But as to Democritus in particular , we may balance Pliny's authority with what he sayes himself of the doubt which many made to beleeve things so leight and triviall of a man so wise and discreet in all his other actions . And to that adde the contrary authority of Gellius , who hath made an expresse Chapter , De portentis fabularum quae Plinius secundus indignissimè in Democritum Philosophum confert ; where he discovers at large the vanity of all the forementioned fables , and at last concludes with these words ; Multa autem videntur ab hominibus male solertibus hujusmodi commenta in Democriti nomen data , nobilitatis , autoritatisque ejus perfugio utentibus . Nor indeed do I find any more than two things in these objections of Pliny , which we may at all stick at , that is , the magicall books written by Democritus , and those of Dardanus publish'd by him . To which may be answer'd , that such proofs conclude not directly , as we have shewn in the sixth Chapter of this Apologie ; that these books are not specified by Laertius , or any other , and that it is extreamly uncertain who that Dardanus should be . For though Pliny , Tertullian , and Apuleius make him a great Magician , yet all they say of him is upon the credit of Columella , who sayes , Lib. 10. At si nulla valet medicina repellere pestem , Dardaniae veniant artes . — If we will refer the businesse to the Civilians , this Dardanus may well be some other than a Magician , since they say , that Dardanarii are properly Seplasiarii , Propolae , Proxenetae , that is , Engrossers and Regraters , who fill their barns and store-houses with all sorts of provision , to be sold again at extraordinary rates , when a dearth should happen , as it is learnedly interpreted by f Cujacius and h Turnebus . To this I adde , to leave this erroneous perswasion as naked as may be , what i Solinus , speaking of the stone Cathochites , which stuck to the hands of those that handled it , as if it had been of a viscous and glewy nature , saith , Democritum Abderitem ostentatione scrupuli hujus frequenter usum , ad probandam occultam natur ● potentiam in certaminibus quae contra magos habuit . And to that , the opinion of the Spaniard Torreblanca , who sayes expressely , that Magiam Daemoniacam pleno ore negarunt Democritus , Averroes , Simplicius , & alii Epicurei qui unà cum Saddu●aeis Daemones esse negarunt . For indeed he well discover'd what account he made of Spirits and Magick , when he pleasantly laugh'd at those young men of Abdera , who had disguis'd themselves like Devils , purposely to frighten him in his solitude , and that being sent for by King Darius , and entreated by him to raise up his wife , he answer'd him with a good morall instruction , that he would do it with all his heart , provided he would bring him but three men who had never bewail'd the death of their neerest friends ; for there needed no more than to write their names , and put them upon his wife's tomb , to make her rise again immediately . This was much different from the proceeding of Simon Magus , or rather the counterfeit Monk Santabarenus , who entreated by the Emperour Basilius , that he might see his Son , though dead ; was much more kind than Democritus , for he gave him a meeting with him , as he went a hunting , and suffer'd them to embrace one another for some time ; which it was as easie for him to do by his Enchantment , as it was impossible for Democritus , who had attain'd the knowledge of all things , save that of Magick . Nor is my admiration lesse , that Delrio should also refer thereto what was done by Empedocles to hinder the over-violence of the winds that blew in his Countrey . For Laertius expla●ing it , sayes , He commanded a many Asses to be flay'd & their skins to be made into bags , and put upon the tops of mountains , to represse the immoderate gusts of the Etesian winds . Wherein it is easily perceived there was no more Magick , than in the industry he used to deliver the Salinunti●ns from the plague caused by the noisomnesse of a river , by cutting into it two little rivulets , which dissolv'd the viscousnesse , and carried away all the filth , or in the simple cure he did of the suffocation of the Matrix , which yet hath given some occasion to say , that he rais'd a woman to life , and to Satyrus in Laertius , that he was a Magician , though most part of the verses he produces to prove it , and among others these , Pharmaca queis pellas morbos , relevesque senectam Percipies , quae cuncta tibi communico soli Extinctumque hominem nigro revocabis ab Orco . should be interpreted as Talentonius sayes , of a secret he had to keep a body , for some time , from corruption , though depriv'd of nourishment , respiration , and the beating of the Arteries ; upon the explication whereof may be consulted Galen , Goreus , and the forementioned Talentonius . Drawing now neer unto the end of the Chapter , I have briefly two things to note upon the Romance we have from Philostratus in the life of Apollonius . But I shall first observe the inadvertencie of Volateranus , Cassiodorus , Boissardus , and de Lancre , who assure us there is now to be seen in the Vatican at Rome a book , De figuris conicis , compos'd by Apollonius Thyanaeus , the ambiguity of the name having made them mistake him for Apollonius Pergaeus , sirnamed Magnus Geometra , who liv'd in the time of Cleomedes , an hundred and fifty years before the nativity of our Saviour ; for he it was that writ eight books de Ominicono , four whereof are translated out of the Greek by Frederick Commandin , printed at Bologne in the year 1566. This being granted , as needing no other proof , I shall say , first , that this Apollonius Thyanaeus might be some vertuous man , of a vast and powerfull wit , one who made excellent advantages of philosophicall speculations and his own nature , to dispose of that of Kings and Princes , and so came as neer the Hero's and Demi-Gods , as he was far from the ordinary sort of men . Whence Sidonius Apollinaris took occasion very much to celebrate one of his friends , a Counsellour to , and of great authority with Evarix King of the Goths , putting him into the scales with this Philosopher . Lege virum , said he to him ( Fidei Catholicae pace praefara ) in plurimis similem tui , id est , à divitibus ambitum , nec divitias ambientem , cupidum scientiae , continentem pecuniae , inter epulas abstemium , inter purpuratos linteatum . This certainly might well seem strange in the mouth of a Bishop , and a friend who would commend another , were it not evident by the testimonies of Eusebius and Cassiodorus , that this Apollonius was a famous Philosopher and a very wise man. Besides , that it were imprudence to credit the fictions of Philostratus rather than the authorities of St. Hierom , and Justin Martyr , who assigne no other cause of all his miraculous operations than the knowledge he had of Nature , and so absolutely clear him of Magick ; the former saying in his Epistle to Paulinus , Apollonius sive Magus , ut vulgus loquitur , sive Philosophus , ut Pythagorici tradunt . The latter is much more open in his Questions to the Orthodox , Apollonius ut vir naturalium potentiarum , & dissensionum atque consensionum earum peritus , ex hac scientiae mira faciebat , non authoritate divina ; hanc ob rem in omnibus indiguit assumptione idonearum materiarum quae eum adjuvarent ad id perficiendum quod efficiebatur . But if this be not enough , we may read in St. Anastasius and Cedrenus , that one Julian a Chaldaean , and another famous Magician called Manethon , sleighted all the naturall performances of Apollonius , as being nothing in comparison of what they daily did , by the means of Geotick and prohibited Magick ; whereas there cannot any proof to the contrary be drawn out of a many Authours , who have forg'd as many lies and Chimera's upon his life , as all our old Romances have done on that of Paladin Rowland . For Vopiscus made not that Book he promis'd of his History ; Sidonius had describ'd him such as we have represented him ; Tascius Victorianus and Nicomachus are not to be met with , in any Library ; so that it cannot be judg'd in what sense they writ of him . And for the more ancient , Hierocles had borrow'd all his relation from Philostratus , who had dress'd up his at the request of the Empresse Julia ; as at the present , Love-stories and Romances are written for the entertainment of Queens and Princesses . Besides the false notes of his own imagination , he made use of those of one Maximus , who had written a relation of what Apollonius had done at Tarsus , but his main assistance was the Diary or Diurnall of Damis . Of the integrity of this Damis , since a Lion may be known by his claw , and that a man need not drink up the Sea , to try whether it be salt ; we are not to make the least account , si●ce he is so impudent as to affirm , in Philostratus , that he had seen the chains wherewith Prometheus had been fasten'd to Mount Caucasus , which were yet in the stones , when he passed it with Apollonius , who was travelling to the Indies . But as all things , even the most fabulous , have some ground , and that all painting supposes a firm and solid body under it , so must it be acknowledg'd , that this great Volume blown up with falsities , was written by Philostratus out of no other designe , than to make a parallel between the miracles of this Philosopher , and those of Jesus Christ , purposely to undermine the foundations of our Religion , and set people at a losse , whether of the two they rather ought to credit , our Saviour or Apollonius . The same course took Eunapius , an implacable enemy of the Christians , to disparage the miracles of Saints and Martyrs , by advancing a many invented by himself of Plotinus , Sosipater , Porphyrius , Maximus , Iamblicus , and divers other Platonists , whose lives he writ . That the case stands thus with Philostratus , the conjecture is but too probable ; for the Empresse Julia's desire , to see something of his writing ( as being a man very polite and eloquent ) might well give him occasion to publish that chimericall , yet pernicious History , in the time of the sixth Persecution , which happen'd under Septimus Severus , about two hundred and ten years after Christ , when the Pagans endeavour'd the destruction of Christianity , no lesse by Artifices than by open war. Upon this very account was it , that Vopiscus celebrated so highly , though in few words , the vertues and miracles of this Thyanaeus ; for according to the learned Casaubon's glosse upon it , Cum hoc tibicine fulcirent homines pagani ruentes jam superstitiones suas , nemo debet mirari Vopiscum hoc loco in illius laudes ferri . We may therefore passe our finall judgement on all this , with Paulus Orosius , and Leonard Vair , viz. That as the greatest part of the Fables of Poets , and other Heathen Writers , seem to have taken their disguises out of the holy Scriptures ; as for instance , the Deluge in the time of Deucalion and Pyrrha , from that of Noah ; the fall of Phaeton , from the miracle of Joshua ; the Gyants war , from the Tower of Babel ; the Ambrosia of the Gods , from the Manna of the Israelites ; the plague at Rome from that in the Desert ; and the Serpent of Aesculapius , from the Brazen one erected by Moses . So without question all the extravagancies of Philostratus upon his Apollonius , took their rise from the true miracles of our Saviour , since he hath been pleas'd to oppose the Daemon , which came to give Apollonius's mother notice of his nativity , to the mystery of the Annunciation ; the singing of Swans , to that of the Angels ; the lightening that sell from Heaven , to the Star that appear'd in Bethleem ; the Letters sent to him from divers Kings , to the adoration of the Magi ; the discourses he held , when very young , in the Temple of Aesculapius , to the disputation of Christ among the Doctours ; the questions put to him by his Disciples , to those of the Apostles ; the judgement he passed upon the Eunuch and the Concubine , to that on the woman taken in adultery ; the apparition he met with upon Mount Caucasus , to the temptation of the Devil in the wildernesse ; the incredulity of the Ephesians , to that of the Jews ; his deliverance of a young man possessed with the Devil , to the like action of Christ ; the Maid he raised to life at Rome , to Jairus's daughter ; his appearing to Damis and Demetrius without the City , to that of our Saviour to the two Disciples going to Emmaus ; the words he said to them , to those of Jesus Christ , Spiritus carnem & ossa non habet ; and lastly , his death and ascension , either to that of Christ , or to the translation of Enoch or Eliah . All these parallels I have the rather thought fit to particularize , to shew the malice , and the pitifull and indiscreet subtlety of Philostratus ; and consequently , that the safest way to refute all these fictions , is to deny them any relation to Magick , contrary to what Franciscus Picus hath done , because Jews and Gentiles might make their advantage of them , aud thence draw an example , to prove what they have so often said of Christ in the Gospel , Now we know thou hast a Devil , for thou castest out Devils , through Beelzebub the prince of Devils . Besides that , we must with Eusebius absolutely deny them , and so proceed , according to his directions in the discovery of them , that we may lay open the weak grounds they are built upon , and all the imperinencies and contradictions they are guilty of , Ut vetusta habeantur ista , non ut in vincula virorum sint , sed oblectamenta puerorum . CHAP. XIII . Of the Genii attributed to Socrates , Aristotle , Plotinus , Porphyrius , Jamblicus , Chicus , Scaliger , and Cardan . THe Jesuit Thyraeas quotes an observation of some people sufficiently superstitious , who say that all Children borne in the Ember-weeks commonly bring along with them their caules or certaine membranes , and are much more likely then others to gaine the acquaintance and familiarity of the Genii designed for their conduct . The same Priviledge they also pretend to , according to Ptolemy , who have the Moon , in conjunction with Sagittary , Lady of their actions , or with Pisces , of the Nativity . All we inferre hence , is , to imagine one of these two happened in the Nativities of all those for whom we make this Chapter , since that by the Anthority of most Authors , every one of them might presume he was brought into the Temple of Glory and Immortality by the extraordinary assistance of some Genius or familiar Daemon , which was to them , as Apuleius sayes , singularis praefectus , domesticus speculator , individuus arbiter , inseparabilis testis , malorum improbator , ●onorum probator . But since this opinion cannot be asserted without much injury done to these great men , and taking away from the obligation we owe their excellent Labours , by the meanes whereof , and not by that of these Daemons and tutelary Gods , so many precious reliques and monuments of their Learning have come to our knowledge : me thinks it is but just we should continue them in their deserv'd reputation , and shew the true meaning may be given this Conversation and correspondence , how extravagant their imaginations are who believe it to have been such as that of the Angels with holy men , or that of Devills with Magicians . For to come as near the truth as may be , we are to observe that the Platonicks , as d Jamblichus and e Foxius affirme , assigned four kinds of rationall Creatures , after that which they called the first Being , or first Goodnesse , that is , the first Author and Mover of all things ; that is to say , the Celestiall Gods or Angels ; the Daemons inferior to them ; the Heroes ; and the souls of all men . The principall duty and employment of the Daemons being , as Proclus affirmes , only to enterpose and manage the affaires and conduct of the last , and to be as it were their guides and interpreters towards the Gods , some have taken occasion , from the resemblance of these actions , with those of the souls over their bodies ; to call them sometimes by the name of Daemons . And to do this they thought there was much more reason , when they arriv'd to such a defiance of the Slavery and tyranny of the matter wherein they were as it were immers'd , that they had the absolute disposall of all their faculties , and were as miraculous in all they did as those Daemons were thought . According to this sense that does Apuleius say , Animus humanus etiam nunc in corpore situs , Daemon nuncupatur ; and Heraclitus , that the Spirit of a man was to him instead of a Genius , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : besides that it may easily be inferr'd from these two verses of Virgil. — Diine nunc ardorem mentibus addunt Eurgale ? an sua cuique deus fit dira cupido ? that the just desires and good operations of the soul may in like manner be qualifi'd with the name of God. Adde to this what Porphyrius sayes , after Plato in his Timaeus , that God hath assign'd the superior faculty of our Mind as a Daemon to conduct us , and that it may be justly called Eudaemon , who looks on Wisdom as the Pharos that should direct it in all the actions of his life . This might well serve for a generall solution to that whatever may be said of the familiarity and acquaintance of Socrates , Aristotle , and others , with certain Devils ; were it not also requisite , to answer the objections may be made against them in particular . To begin then with that famous and so well known Daemon of Socrates , no lesse celebrated by their Authority from whom we have the history of it , than by the great diversity of opinions concerning it . Some affirm it might truely be some Apparition , & others that it was a pure fiction of that Philosopher , or of his two Disciples Xenophon and Plato , who as falsely advanc'd the report of this divine assistance , as that of the Oracle's declaring him the wisest of Mankind , as if there were any reason to bestow the highest and proudest Title imaginable , on a lewd fellow that publikely prosess'd Ignorance , Sloath and Sodomy , who liv'd upon almes , knowing not any art or discipline , and endeavouring to discredit all the Sciences by his ignorant Wisdome ▪ Socraticique gregis fuit haec Sapientia quondam Scire nihil — a man that breath'd nothing but the introduction of Atheisme , deservedly reprov'd and laugh'd at by Aristophunes , Timon , Aristotle and Athenaeus . And lastly a man that for all the praises have been given him , is only oblig'd to two of his disciples , persons not free from suspition , and consequently not absolutely creditable , who might as well write Apologies for him , a●d outvy one another in his commendations , as Gellius observes that one of them did when he writ his Institutions of Cyrus , out of aemulation to the other , who had published ten Books of Common-Wealth . But these are desperate Sallyes of a dangerous sort of spirits , who , purposely to expose him to generall contempt , so freely discredit the Authority of these two great Philosophers , as also those of Apuleius , Maximus Tyrius , Cicero , Plutarch and the best Authours , out of no other motive then that of meer vanity and a groundless hope of being thought more criticall and quick-sighted then others for breaking and battering this ancient image . I should , for my part , rather be of their number who reverence it , out of a belief that so many Authors would not bestow such Elogies on Socrates , or call him , as Martial did , magnum Senem , as Persius , barbatum Magistrum , as Val. Maximus , palliatum animum virilitatis robore , or lastly as Apuleius , Divinae prudentiae senem , if he had not been so famous for his wisdome , that they are rather to be excus'd then condemn'd who , with some reason thought he had acquired it by the favour and assistance of his Daemon . With this misfortune , neverthelesse , that there is as much uncertainty in the explication of the nature of it according to this opinion , as there was malice and calumny in the precedent . For o Apuleius will have it to be a God , p Lactantius and q Tertullian , a Devil , r Plato , invisible ; Apuleius affirmes that it might be visible s Plutarch that it was a certain sneezing on the left or right side , according to which Socrates presag'd good or bad successe in the thing undertaken . t Maximus Tyrius sayes , it was only a remorse of conscience against the violence of his naturall inclination , which was neither heard nor seen , whereby Socrates was restrain'd from doing what was ill ; u Pompanatius , that it was the ascendent of his Nativity , & lastly x Montaigne that it was a certain impulsion of the will , that presented it self to him , beyond the direction of his discourse . But for my part , I think it may be truely and rationally said , that this familiar Daemon of Socrates , which was to him , y in rebus incertis prospectator , dubiis pr●monitor , periculosis viator , was only the good regulation of his life , the wise conduct of his Actions , his experience of things , and the result of all his Vertues , which wrought in him that prudence , which may justly be termed the salt and seasoning of all actions , the rule and line of all affaires , the eye which sees , directs and disposes all ; and in a word , the Art of life , as Medicine is the Art of health . So that there is much more reason to believe that the soul of this Philosopher , not only refin'd from its violent passions , but inrich'd with all sorts of Vertues , was the true Daemon of his carriage , than toimagine him entangled in the delusions and conversing with Hobgoblins , crediting them or following their directions , an imagination so absurd that Plutarch thought himself concern'd to endeavour to weed it out of our belief . For in his Book upon Socrates's Daemon he saies , that Socrates slighted not celestiall things , as the Athenians would have it believ'd at his condemnation , but that abundance of imaginary apparitions , fables , and superstitions having crept into the Philosophy of Pythagoras and his disciples , whereby it was become absolutely ridiculous and contemptible , he endeavour'd to regulate it by prudence , to cleanse it from all those Stories , and not to believe any more then what he thought rationall . To this we may adde a generall Goodnesse shining through all his actions , and that he had no other designe then to lead his neighbour in the paths of vertue , and thence perceive the little ground we have to conclude this Genius to have been a bad Daemon . Which yet we should rather believe than that it was a good Angel , since that he must either have it voluntarily and by divine permission ( a secret hath not been yet reveal'd ) or by the force of his conjurations . But these must needs be vain at that time , wherein Angels rather commanded men , and were not courted with so much facility as since the passion of Jesus Christ , who hath deliver'd us from the slavery of sin , to make us equalls and companions to Angels , who would not be ador'd by St. z John , as they had sometimes been by a Abraham . This foundation layd , there remaines only to resolve three difficulties which may happen concerning this Daemon . The first is , why he never perswaded him to do any thing , but only not to undertake something , and to take heed and avoid it . To this it may be answered that Socrates needed it not , in as much as being naturally enclin'd to whatever were vertuous , his particular endeavour was , by a long habit , to arrive to that reservednesse which the greatest persons , even in their most violent passions , and notwithstanding their courage , either have or ought to have . This is true prudence , which regulates their conduct , and makes them do all things wisely , quae ratio , saith Cicero , Poetas , maximeque Homerum impulit , ut principibus Heroum , Ulyssi , Agamemnoni , Diomedi , Achilli , certos deos discriminum & periculorum comites adjungerent . The second is a proof taken from the Ecstasies which were ordinary to this person , whence some conclude they could not happen to him but by the means of a Daemon more powerfull then that of the perfection of his Soul. As if it were not more rationall , with Aristotle and Marsilius Ficinus , who represent Socrates as a man extreamly melancholy , to imagine these ecstasies as naturall in him as those of Charles de Bouille , mentioned by Gesner and Trithemius . For Melancholy may for a long time entertaine the Soul , in a deep meditation , and when the Spirits attend the soule to that place where it retreats as it were into its centre , to do it some service there , the other parts are depriv'd of their influent heat , and seem not to have any spark of life , and this is properly what is called Ecstasie . The last depends upon the great number and certainty of the praedictions of this Philosopher , whence is drawn the same inference as from the precedent , as that Socrates was certainly the instrument of that Daemon , which not content to have declar'd him the wisest of all men , would needs add a further respect to him by the meanes of his Oracles and answers . To this may be said , that , besides that it were an open breach of Horace's commandment . Nec Deus intersit , nisi dignus vindice nodus Inciderit , — to attribute these predictions of Socrates , and the advice he gave his Friends , to some Divinity ; it were more rationall to conceive , that , as he was absolutely enclin'd to morall actions , so had he so particularly consider'd all the accidents that happen to men , that any thing almost gave him some light to judge of and foresee what was to come . Hence it also came that he was reputed the eighth wise-man of Greece , because he absolutely resign'd himself to the practice of commendable and vertuous Actions , not medling with the fruitlesse speculations of the Sciences ; which , like mony , are sometimes current , sometimes cry'd down , one while stamp'd one way , another , another ; but alwayes embas'd and very leight . And herein he imitated the seven famous persons of Antiquity , among whom was only Thales whose wisdome exceeded the contemplation of those things which were in common use among men ; for , him excepted , all the rest acquir'd that so honourable title by their great understanding of Morality , and Matters of State and Government . There are those , who , to make Aristotle not inferiour to Socrates , maintaine he had the particular assistance of some Daemon . But these , methinks , do his doctrine as much violence as e Cardan did that of Averroes ( who never believd there were any Devils ) when he introduces a Daemon who call'd himself one of his disciples and followers ; or the Alchimists daily do to Avicenna , to whom , ( though , in f Aegidius Romanus , he absoutely deny the possibility of their metallick transmutation ) they yet attribute the knowledge and practise of the Philosopher's stone . For there is nothing , so certain in the Doctrine of Aristotle , not wherein his Interpreters do so much agree ; as that he never admitted any other intelligences then those which caused the motion of the celestiall Bodies , discarding all other kinds of Daemons and Angels , so confirming his own principles , and admitting nothing which was not known to him either by motion or operation . This is the generall assertion of the Peripateticks , with g Aquinas , h William Bp. of Paris , i Pompanatius , k Cardan l Theupolus , m Riolanus , n Niphus , and o Bernard Mirandulanus , who expressely sayes , illud negare non possumus , Aristotelem ratione naturali non pervenisse nisi ad form as quae in corpore aliquo sunt . To the same purpose Niphus , before him , said , that such forms and separated substances , according to the doctrine of the Peripateticks , erant Teretismata quaedam & figmenta , such as Theupolus sayes Aristotle ever slighted , tanquam Sphingis & Chimaerae inania nomina , attributing what is commonly said of them , to nature , that is , to the properties of naturall things , to the humour and temperament of Animals , to the qualities of places , and to their vapours and exhalations , leaving nothing at all for the substances to do . And that there is not any dispute concerning them in his workes , is , not that he could not assert them without some Demonstration , but that he durst not openly refute them , not because he would not contradict Plato , who had gaind much reputation by introducing them , but that he would avoid the censure of impiety by opposing the Lawes of his Country , & the common opinion concerning Gods & Oracles . However it be , we cannot conclude according to his doctrine , that they were any thing but dreames and Chimera's . For if there were any , they must be either Corporeall or incorporeall ; to say they were incorporeall were to contradict what he sayes in the 12. of his Metaphysicks , that there is no Intelligence but is joyn'd to some body . Besides they must be thought all good ; and void of malice and corruption according to what he sayes in the ninth Book of the same treatise , that sin cannot proceed but from matter ; wherein ▪ as he explaines it in his Ethicks , lyes the sensuall appetite , which , when it exceeds and over-rules the rationall , causes that deformity . If they were corporeall , their Bodies were either eternall or mortall ; the former they cannot be , because , in all his Physicks , he assigns but one only body of that nature , that is that of Heaven . If mortall , they were either simple or compound ; if simple , what he sayes in the first and second Book , de Anima , that she is never found in a simple Body , cannot any way stand with it ; if the latter , they were consequently corruptible , palpable , perceptible , and subject to a thousand changes and alterations , which cannot be admitted . Nor does it amount to much that he hath the word Daemon in severall places of his Books , for then it must be conceiv'd he speakes according to the opinion of the vulgar & the Platonicks , as Alexander & Niphus affirme , upon the fift of his Metaphysicks , and the third , Of the generation of Animals , Chap. 14. Or haply he made use of that word speaking of God , as is evident from that passage in the second Book of his Rhetorick , where he sayes , that the Demon is sent to divers persons of extraordinary Prosperities , not out of any affection he bears them , but to make their Calamity the more remarkable ; for certain it is that only God can send those prosperities . Besides all these proofs , me thinks there is one very pertinent may be had out of his Book Of Divination by dreames , where to shew there was nothing supernaturall in them , he sayes , Omnin● autem quoniam nonnulla etiam somniant animalia , a Deo certé missa non erunt somnia , neque hujus gratiâ fiunt , sed daemonia sané ernnt , siquidem natura daemonia est , non divina . For though it hath bred much controversy among the Interpreters and Commentators of Aristotle , about the sense wherein the Epithet , he gives Nature , should be taken , yet me thinks Leonicus hath guess'd better then any of the rest ▪ and that the Learned p Carpentarius hath discover'd the full signification of that Phrase , when he sayes that Aristotle would thereby shew , q in naturâ bené ordinatâ dependente ex coelestium orbium conversione ipsis Intelligentiis , eam vim ad omnia explicanda reperiri posse propter quam alii ad Daemones confugerunt . This explication does first confirme what we have said before of Aristotles's opinion concerning these separated substances , and then confute the only Reason which Cesalpinus gives to assert them , even out of his very doctrine . This certainly were enough to satisfie the World how much this Philosopher is injur'd , when he is charg'd with the familiarity of one of these Genii or Daemons , which he never took for any thing but dreams and imaginations . But here are yet some trivall Objections rais'd by certain Authors , who wanting Reason to compasse their designe , fly to Stratagems and cast dust in our eyes . Medina and others upon s Aquinas would affirme , that the reach of our spirit is not so great , as to be able to dive into the knowledge of nature , as did that of Aristotle , without the particular assistance of some good or bad Genius . And that he made use of the latter , is not , say they , to be questioned , after the proofs whi●h s Laertius , and t William , Bishop of Paris , afford . The former cites a Book of his treating of Magick ; the latter , in divers places of his Works , sayes that this Philosopher had for Counsellour in all his Actions , a Spirit he made to come down out of the Sphere of Venus , by the sacrifice of an insnar'd Lamb , and some other Ceremonies . This piece of superstition gave Emanuel de Moura occasion to relate out of Philoponus in the life of Aristotle , against those who would make him an Atheist , that he was so strangely cajoll'd by a Woman , that she made him consult the oracle of Apollo . Adde to this what Plutarch and Laertius affirme , that he ordain'd by his last will , that there should be dedicated to Jupiter Soter and Minerva Sotira the effigies of certain Animals , of stone , of four cubits , in performance of the vow he had made for Nicanor's health . Besides all which , the said de Moura would have him confesse in his first book , Of Heaven and the World , Se cum aliis obtulisse diis trina sacrificia , in recognitionem trinae perfectionis in eis inventae . From these passages may be inferr'd , not only that he beleev'd Devils , and was very superstitious in his Religion , but also that he had stumbled on the hardest & highest mystery of our Faith , that is , the Trinity of Persons in the Unity of Essence , as y Salmeron would have it , and before him z Trapezontius , who hath writ a compleat book , Of the conformity of Aristotles doctrine with the Scriptures . It was also the opinion of that famous Divine a Henry d' Assia , that Aristotle might naturally arrive to as perfect a knowledge of Divinity , as that discover'd to our first Parent , when he slept in the terrestriall Paradise , or that of St. Paul when he was taken up into Heaven . But the spinning out of these proofs , would bring us at last to discourse of the salvation of this Philosopher , an opinion so common , that one of the Fathers and Doctours of the Church hath said , speaking ( as it were ) to him , Aristoteles , laudaris ubi non es , & cruciaris ubi es ; and Werlinus cites a certain Philosopher called Lambert du Mont , who hath made a Magistrall question , upon what may be rationally thought of it . It were therefore much more rationall to unravell all these absurdities , which fall one in the neck of another , without aim or end , and clear up the forementioned , than to digresse into further repetitions . We shall then begin with the authority of Medina , who seems to have little reason to strip Aristotle of his own proper faculties , to bestow on him others ; and to deny him the excellencie of his own nature , to make him subject to that of a Daemon . For what ground is there , that those naturall Truths , which he sayes , Aristotle arriv'd to the knowledge of , should now be thought suspicious and doubtfull , through a swarm of Moderns and Innovators , daily encreasing under the banners of Telesius , Patricius , Campanella , Verulamio , Jordan , Brun , and Bassonius , out of no other designe , than to put a slur upon that Philosophy , and to undermine that great building which Aristotle , and above twelve thousand who have writ upon him , have spent so many ages to build up ; and this not so much by any demonstation or force of reason , as the advantage of that vicissitude and revolution of all things , which insensibly brings it to a declination , — Et jam per moenia clarior ignis Auditur , propiufque aestus incendia volvunt . The book cited by Laertius of Aristotle's Magick , cannot at all confirm this opinion of Medina ; for it is clear , that he thought it spurious , when citing it onely in the Proem to his Lives , he mentions it not in the particular Catalogue of this Philosophers works . Besides that , it may well be thought of the fame cloth with that of Democritus , mentioned before , and all those Magicall Manuscripts , which , as M. Gaumin thinks , the modern Greeks have published under the name of Salomon , and divers of the Ancients . For it may be gathered from Laertius , that Aristotle affirm'd therein , that the Persian Mages medled not with Divinations ; and consequently , it being father'd on him , there is more reason to conclude for our opinion , than that of our Adversaries . Nor should they be so confident upon the authority of William of Paris , since that in another place speaking of this Genius , he sayes , that Aristotle , deceptus fuit ab ipso familiari Daemone suo quem de coelo Veneris descendisse opinabatur , quod hoc ex somno Rustici cujusdam acceperat . This clearly shews he had taken this flat and pitifull relation out of a certain book of Conjurations and Astrologie , which Trithemius sayes was falsly publish'd under his name . For Emanuel de Moura , he evidently injures Philoponus , who , according to the Greek Text , and the old Translation conformable to that of Nunnesius , sayes onely , that Aristotle having attain'd the seventeenth year of his age , was advis'd by the Pythian Oracle , to apply himself particularly to Philosophy . The clause in his Will , concerning the erection of the Statues he had vow'd for Nicanor , might , for a shift , make a better proof than any of the precedent , if this discreet Philosopher had not done it , in imitation of Socrates , to preserve his memory from the infamy of Atheism , and to leave a remorse of conscience for those who had accused him of it , which should make more for his justification , than the three Sacrifices he made the Gods , or the knowledge of the Trinity , attributed to him by diverse Catholike Doctours . For these are all Chimera's grounded meerly on what he sayes , speaking of the Ternary number , in his first book of Heaven , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; That is , Quapropter hoc à natura numero sumpto , perinde atque quadam illius lege , & in Deorum sacrificiis celebrandis uti solemus . From which passage cannot be concluded any thing , but that Aristotle sayes , that the number Three was much used in Sacrifices in his time . Somewhat to confirm this we have in Theocritus , when he sayes in his Pharmaceutria , Ter libo , terque haec pronuncio mystica verba . But that Aristotle neither did , or could have thought any such thing , is learnedly shewn by Cardinall Bessarion , who laught at Trapezontius , for taking so much pains to prove from that Text , that Aristotle had a perfect knowledge of the Trinity . Which rashnesse deserves the greater censure , in that he never consider'd , that all the Fathers , and after them Aquinas , have mantain'd it impossible and impious , to endeavour the proof of it by naturall reasons , and opposite to the authority of St. Paul , to make Aristotle and Plato so Eagle-sighted in the mysteries of our Religion . Besides , it is utterly disconsonant to the Philosophy of Jesus Christ , to celebrate these Philosophers so highly in the apprehension of Christian Truths . Whence we may also with the same labour give Henry de Assia his answer , viz. that the essence of materiall things is the onely object of the spirit of the way-faring man , as the Schoolmen expresse it , that is of man while he is in this world . Were it our designe to swell up this Chapter into a Volume , we need onely make a particular refutation of all may be said of the Magick of the Platonicks , taking the relations of an infinite number of Authours , who would fain perswade us to things utterly impossible . But since it were vainly to squander time away , to lop off the branches in stead of pulling up the roots , we must with that begin the ruine of all these fabulous narrations , and shew , that whatever the Platonicks have advanc'd , either of Daemons or Magick , can neither be prov'd by reason nor experience . For first , as to what they say , that Nature cannot afford two Extreams without some Medium , cementing and uniting them ; and that Heaven and Earth are two Extreams , which can have no other Medium than these intellectuall powers ; The Peripateticks answer , that they neither assigne the Medium , nor the Extreams right ; for they should have oppos'd the first Mover , which is absolutely immutable , impassible , and immoveable , to things sublunary , and afterwards joyn them together by the celestiall Nature , which is naturally invariable and eternall , and yet potentially subject to mutation , resembling God in its intelligences , and things transitory in its motion . We may as easily answer what they say , that the soul of the World being diffus'd and dispers'd thorow the whole Universe is not idle , but produces Animals in all its parts , and that those generated in Fire and Air are properly these called Daemons . For , besides that this universall Soul is formally denied by Mersennus in his book against Deists , Aristotle never held , that an Animal that must use severall Organs , can be produc'd and conserv'd in the purity of those two Elements . And for their last reason , deriv'd from those many effects , which must necessarily be attributed to those causes , I would , before I am forc'd to allow it for good , they had satisfi'd , as they ought , k Pompanatius , l Cardan , and the learned Bishop m Bernard Mirandulanus , who pertinently shew , that to beleeve Angels and Daemons , it were better to refer to the assurances of our Religion , than to all those experiences whereof a reason might be given out of the principles of naturall Philosophy . This granted , no question , but all that may be said of the Genii attributed to Porphyrius , Plotinus , and Iamblicus , may be referr'd to what we have already said of the Daemon of Socrates , and that the other stories and miracles related of them , are either meerly the flatteries of their Disciples and Followers , or the pure inventions of Eunapius , purposely advanc'd by him , to lessen the esteem which men had of the sanctity of the new Christians . And that the case stood thus with these three Philosophers , it may be judg'd by that Treatise of Plotinus , De proprio Daemone , that what he sayes of it , was rather out of conjecture than experience . Nor could Porphyrius give better security for the little credit he gave all those superstitious practices , than the Epistle read of him in n Theodoret , and o Eusebius . For he layes down therein eight or nine difficulties he made , touching the invocations of Devils , and their Sacrifices ; the least whereof were enough to convince us , that he was no Magician . All the trouble then fals upon Iamblicus , because he was the man answer'd all those difficulties and doubts , which hath given Authours occasion to tell more miracles of him than the two former . But the best on 't is , that it is yet with lesse ground and reason ; for as to Alectromancie , by which Zonaras , and most of the Daemonographers affirm , that he endeavour'd to find out the name of him that should succeed the Emperour Val●ns , Ammianus Marcellinus , who liv'd in the same time , delivers him from that calumny , not making the least mention of him in the particular account he hath given us of that story . And for his Ecstasies , evocations , and other miracles , a man needs not take the pains to refute them , because they sufficiently destroy themselves , both by the absurdity that attends them , and that fear Eunapius was in , to be thought an Impostour for his relations . This were enough to satisfie us , that these Philosophers were not Magicians , and that if there remain any difficulty concerning their Books , which might any way prejudice their innocence , as such as may be fraught with abundance of superstitious things , we refer them to the sixth Chapter of this Apologie , unlesse we should rather follow the opinion of Cardan , who speaking of these Daemons , sayes very judiciously , Nolim ego ad trutinam haec sectari , velut Porphyrius , Psellus , Plotinus , Proclus , Iamblicus , qui copiosè de his quae non videre , velut historiam scripserunt . The same motive which made me speak of these ancient Philosophers , obliges me to say somthing of three modern , who are charg'd with an acquaintance and conversation with their Genii , that is , Chicus Aesculanus , Scaliger , and Cardan , whereof what I shall deliver of the first , tends rather to the vindication of Truth , than the merit of his person , or the advantage may be reaped from his Works . For the onely Commentary we have of his upon the Sphear of Sacrobosco sufficiently discovers that he was not onely very superstitious , as Delrio cals him ; but also that he had a soft place in his head , there being three things in it , that very much lay open his weaknesse . The first is , his interpretation of Sacrobosco's book , according to the sense of Astrologers , Necromancers , and Chiroscopists . The second , his citations of abundance of falsifi'd Authours , fraught with old wives tales and fooleries , such as , for instance , that of Salomon , De umbris idaearum ; Hipparchus , De vinculo spiritûs ; De ministerio naturae ; De Hierarchiis Spirituum ; Apollonius , De arte magicâ ; Zoroastes , De Dominio quartarum octavae Spherae ; Hippocrates , De stellarum aspectibus secundum Lunam ; Astafon , De Mineralibus constellatis ; and divers others of the same metall . The third that he often makes use of the Revelations of a Spirit called Floron , which he said was of the Order of the Cherubims , and being once ask'd what the spots in the Moon were , he roundly answered , Ut terra terra est . But , besides that he does not attribute this spirit to himself in any place of the said Commentary , it may be easily judged , that this relation is like what Pliny sayes of the Grammarian Appion , who invocated the Devil , to know what Countrey-man Homer was . Or to that related by Bodin , of Hermolaus Barbarus , who did the same , to know what Aristotle meant by the word Entelechia . Or lastly , to what Niphus sayes of one in his time , who saw the way to make the y Philosophers stone written in a piece of paper that was shewn him by a bearded Devil . For all which extravaganeies , what better solution can there be than that of Lucretius , Quis dubitat quin omne sit hoc rationis egest as ? Were I at liberty to follow my inclination rather than my duty , I should be loth to say any thing against the Genii attributed to the two only men , whom we may oppose to the most learned and eminent of the Ancients , as being the last production and miracle of Nature , Scaliger , and Cardan . For I am clearly of opinion , that either they were themselves deceiv'd in acknowledging those Genii , because they could not , after much examination , find any cause of such extraordinary perfection ; Or that they have done it out of modesty , as unwilling to discover , by their learning , how much all others were below them . Or lastly , they endeavoured , by those particular assistances , to elude the envie and jealousie , which might have been consequent to the great Fame they have acquir'd by their unwearied industry . But since Truth is the sooner found by the associated disquisitions of a many , those may well deserve our attention , who say ; first , That Scaliger practis'd that sleight by the example of all great persons ; and secondly , that he might not be thought to give ground to the ambition of his Antagonist . The Genius he attributed to himself , was , as we find in his Poeticall Art , a simple sally and emotion of Spirit , whereby the Soul was ( as it were ) enflam'd in it self , and so elevated into the knowledge of things , during which a man may sometimes speak or write something he understands not , when the heat of that Enthusiasm is over . For Cardan , 't is true he speaks so variously of his Genius , that after he had absolutely affirm'd in a Dialogue entituled Tetim , that he had one , and that Venereall , yet participating of the nature of Saturn and Mercury , and in his Book , De libris propriis , that it communicated it self to him by Dreams , he in the same place is at a losse , whether he truly had any or no , or that it was the excellencie of his own nature , Sentiebam , sayes he , seu ex Genio mihi praefecto , seu quod natura mea in extremitate humanae substantiae conditionisque & in consinio immortalium posita esset , &c. and so concludes in his Book , De rerum varietate , that he had not any , confessing ingenuously , Ego certè nullum Daemonem aut Genium mihi adesse cognosco . Whence it may safely be judged , that he and Scaliger had no other Genius , than that of the vast learning they had acquir'd by their indefatigable labours , and the experience they had of things , upon which raising up their judgement , as on two Pyramids , they judged pertinently of all things , and suffered nothing to escape them , till they had known and master'd it . CHAP. XIV . Of Alchindus , Geber , Artephius , Thebit , Anselme of Parma , Raymundus Lullius , Arnoldus de villanova , Peter d' Apono , and Paracelsus . SHould we credit the fabulous Philosophy of the Poets , who represent all things under the Mythology of their inventions , there were some ground to receive the Authority of Pliny , for good ; where he sayes that Magick is a Branch of Medicine . The motive to believe this , is only , that the so much celebrated Sorceresse , Circe , is by the Poets thought to be the Sister of Aesculapius , the first inventor of Medicine , and one of the Sons of Phoebus or the Sun , whose Daughter this Sorceresse also was , according to the Poet , who , speaking of her , sayes very freely , Dives inaccessis ubi solis filia lucis Urit adoratam nocturna in lumina cedrum . But since we have a more authentick Authority , that of the Scriptures , which makes God the first Author of so necessary an Art , we need no more to discover the errour of Pliny , and with the same labour , to rescue Medecine , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as Isidorus Peliusiota calls it , from the calumny of this inveterat perswasion . And if so , it must also deliver the professors thereof from the censure , wch , to the prejudice of their Innocence , seem'd to be fastn'd on them upon the account of the pernicious & Diabolical Magick , which c le Loyer d Boissardus e Delrio , f Vuierus , and the rest of the Daemonographers , with divers Historians , affirme to have been the practice of Alchindus , Geber , Lullius , and the rest whose cause we plead in this Chapter . For though it be endeavour'd to represent them , especially the Arabians , as the Bacchantes did Orpheus , and that Empericks , Astrologers , Chymist● and Magicians would gladly cut them in pieces , that they might challenge the greatest and best part in every one of them ; yet is it easy to judge by the fragments remaining of their workes , and compositions , that they were Physicians . But with this misfortune , that it is as impossible punctually to know the particulars of their Lives , and the time of their birth , ( which certainly is as indiscoverable ) as that of the people called Aborigines , without beginning ; or of those , whom the Poets make to come down out of the Clouds , to avoid the blasting of their Noble and generous actions by the meannesse of their Originall . This neverthelesse is not so much to be attributed to any negligence of the Arabians to leave us some account thereof ; as to the Barbarisme raigning among the Latines in their time who have troubled themselves to translate the Books which might have given us some knowledge and discoveries thereof , so little , that they have not so much as made a collection of the lives of the most learned men that were in esteem even among themselves . In so much that it may be truly said , that what we now know of R. Lullius , Arnoldus de villa novo , Peter d' Apono , and the rest , is rather grounded on the doubtfull conjectures and several passions of moderne Authors , then the proofs and testimonies derived from the Ancient . Whence it comes to passe that I can only guesse of this famous person Alchindus , with whom we begin the vindication of Physitians , that he might flourish five or 600. years since , because Averro●s who liv'd abont the year 1160. and of whom Gilles of Rome saies he had seen his two Sons at the Court of the Emperour Frederick Red-beard , gives him great Elogies , and makes a large commemoration of his Books , as Cardan relates . To which he adds much in praise of him , giving him the Tittle not only of a great Astrologer , with Albohazen Haly , and Haly Rodoan ; or that of a most learned and experienc'd Physician , with Rasis and Mesue ; or lastly , that of a subtile Philosopher , with Averroes and Wimpinal , but proceeding further , and grounding , in all probability , his opinion as well upon what they said , as his own judgment , he allowes him an honourable place among the greatest Wits , that ever were , that is , Archimedes , Aristotle , Euclid , Scotus , Suisset , Apollonius Pergaeus , Archit as , Mahomet the inventer of Algebra , Geber , Galen , and Vitruvius . It were not then hard to judge , what an excellently learned person this was , not only by the two Books that are printed of his , De Temporum mutationibus , & , De gradibus medicinarum compositarum investigandis , but also by divers others , frequently cited by Authours , under the titles of , De ratione sex Quantitatum ; de quinque Essentiis ; de motu diurno ; de Vegetabilibus ; & de Theorica magicarum artium . Whereof all the difficulty is concerning this last , since Francis Picus , and Wimpinall have made whole Treatises out of it , wherein they discourse at large of the Heresies , blasphemies , and absurdities which may be observ'd therein , as also of the Magick which Alchindus endeavour'd to introduce . Hence is it , that all the Daemonographers have taken occasion to speake of him , as an eminent and pernicious Magician . And yet Johannes Picus , the miracle and astonishment of his age , sayes expressely in his Apologie , that he knew but three men that had made the best advantages of naturall and lawfull Magick , Alchindus , Roger Bacon , and William Bishop of Paris . But to extract truth out of these so manifest contradictions , me thinks , when a man hath well considered , in Aimery , Wimpinal , and Francis Picus the maine grounds of that Book , there may two things be rationally said of it . One , that it is extreamely superstitious , and full of hereticall propositions and directly opposite to the principles of Faith , as having bin writt by one that liv'd under the Law of Mahomet , and took a freedome to write without any respect to Christian Religion , which he accounted false and ill-grounded . Whence it is no miracle , if he , Avicenna , Algazel , Averroes , and all the Arabians have fallen into these abysses and precipies since they were not guided by that pole-Starre which conducts us now through these manifest errours and falsities . The other , that there is no ground to make this Author a Magician , when Delrio is content to rank him only among the superstitious , & that he was so far from having ought to do with Theurgick or Geotick Magick , that on the contrary , he seems to have no other designe in his Books than to referre to Nature whatever was attributed to Angels and Devils . In which opinion he hath been since seconded by Peter d' Apono , and Pompanatius , who , in order thereto , imagin'd an absolute dependance of things sublunary upon the celestiall , and that the former deriv'd all their vertues and properties from the Latter , and every particular from the whole , by the meanes of certain corporeall rayes which passed from the least even to the greatest . And these he assign'd for cause of whatever was done in nature , as Plato did Idaea's ; Avicenna , Intelligences ; Hermes and Marsilius , Ficinus , the Starrs and Planets ; Camillus and Albertus magnus the specificiall forme ; and Galen , Temperament . Whence we may passe a finall judgment with R. Bacon , quod multi libri reputantur inter Magicos qui non sunt tales , sed continent sapientiae dignitatem . If so , Alchindus cannot be condemn'd of Magick ; if we do not in the same sentence include all those Authors , who , as he , have endeavour'd to take away the admiration that follows a many extraordinary effects , by the discovery of some more probable causes which they have found out . I should passe by Geber without mentioning him among those that have been charg'd with Magick , upon the security of Cassiodorus , who sayes , Calumnia non praesumitur , ubi nulla probatio habetur , were I not oblig'd to answer the only argument which our Daemonographers draw by head and shoulders out of a book which Trithemius sayes was made by Geber King of the Indians , upon the relation between the seven Planets and the seven names of God , and some others quoted for Magicians in the second Book of Picatrix . To which it may briefly be reply'd that this Geber King of the Indians was nothing to this we speake of ; and that that Book ought no more to be condemn'd as treating of Magick , than the Commentary of R. Abraham Aben-Ezra , upon the sixth treatise of the first part of the Thalmud , where he makes a Symbolization between the ten Hebrew Sephirots and ten celestiall Spheres , and the ten Commandements of the Law. But to take away all suspition there may be of truth in this proof , it must be said , it is absolutely false and absurd ; since that , notwithstanding the Autohrity of Vigenere , it is unquestionable , that this Geber , who , they say , was King of the Indians , is a meer fable and Chimaera of these wretched Charcole-marchants ; who by that pitifull fiction , would gain more reputation to the Chymicall writings of a Philosopher of the same name . This Geber , as Leon of Africa affirmes , was a Greek by Nation , first a Christian , then a Mathumetan ; and lived , as he sayes , 100 yeares after Mahomet ; or , according to the calculation of a Vigner about the year 723. though , if the 100. yeares be taken precisely , it should be affirm'd he liv'd rather in the year 732. whereto yet b Blancanus does not agree but makes him flourish in the year 801. unlesse the mistake be , that he went upon the time of his death , and Vigner upon that of his Navity . However it be , this takes away nothing from his Learning , upon occasion whereof Cardan hath not forgot to put him to the test , among the most eminent advancers of Literature . Nor indeed was the honour above his deserts , since he was so great an Astrologer , that , as Blancanus affirmes , he reform'd many things in the Almagestum of Ptolemy ; and for Chymistry , a Fallopus and b Erastus seem to approve the judgment of the Chymists , who call him the Master of Masters in that Art. Adde to this , that the Catalogue of his works faithfully got together by Gesner , is an evident proof that he knew all but Magick , of which or of the Books he writ thereof , neither he nor any good Author hath deliver'd any thing , as knowing what Lactantius sayes , Turpe est hominem ingeniosum dicere id , quod si neges ▪ probare non possit . And indeed if all those who make it their businesse to write , had been as carefull to observe this precept , as they have been ambitious to make ostentation of their knowledge and reading , by heaping together all those fabulous Stories wch make ever so little to their purpose , we should not be now to shew that that of Artephius , and his living 1025. years by the force of his Magick , is , if not absolutely false , extreamely suspicious , as having been gloss'd upon by the Alchymists and Roger Bacon . For he sayes in his Book of the abbridgment of Theology , that this Philosopher or Chymist travell'd all over the East , and was to see Tantalus , who sate in a throne of Gold ; and discoursed very pertinently of the most abstruse secrets of all the Sciences . In a another of his works , he sayes that he was a live in Germany even in his time . To which adde what others say in b Francisus Picus , that it is he who is represented to us by Philostratus under the name of Apollonius . All this put together and well considered , sufficiently discovers , how far they are mistaken , who , notwithstanding the impossibility of this length of life , evinc'd by M. Moreau and divers others , do yet maintaine , and fagot together so many fables upon this person , and , to make it the more plausible , will needs father on him two Books or fragments . One , call'd Clavis majoris saepientiae , treats so perfectly well of the order and procedure to be observ'd in getting the Philosophers stone , that Johannes Pontanus , one of the greatest Dreamers among the Chymists , confesses ingenuously , that he had never known the degrees of fire , the principal agent in this Art , had he not read that Book . The other is a little treatise , superstitious and ridiculous beyond expression , where he teaches a way to know the Characters of the Planets , the signification of the motion of Animals , as also what they mean when they sing , the vertues of all Herbs , the Philosopher's stone , things past , present , and to come ; with divers other secrets and experiments , and at last , the way to prolong life . All which may be seen in Cardaen , who hath transcrib'd it word for word , rather to laugh at , then out of any credit he gave those absurdities ; the relation whereof he concludes with his own judgment in these words , Quidnam stultius excogitari potest ut quod Nero tanta impensa , tot immolationibus deductis ex Arabia Magis impetrare non potuit , hic verbis simplicibus ostendere promittaet . In like manner , one James Gohory , who would needs be call'd Leo Suavius , a great favourer and abetter of such extravagancies , had no way to disguise the Magick of Artephius than to maske it with the terme of Chymicall morality , when , speaking of it and his fair promises , he saies , that , si scriptum sequamur , non solum incredibilia videntur , sed ridicula ; rerum si scientiam parabolicam , non abhorrere omninò à fide sapientum . For my part , I think the businesse were sooner decided by saying that that Treatise was some man's who had a designe to abuse the strange credulity of a many Authors , or ground a practise of Magick upon the fooleries of his own braine and the speculatious of Alchindus , whose maximes he makes use of though he names him not . Nor is it a lesse ingratitude towards the memory of that famous Astrologer Thebit Ben-Corat ( whom some would have a Jew or Spaniard by Nation ; but , as Lelandus affirmes , he was an English man ) the first finder out , according to Blancanus , of the trepidation of the eighth Sphere , in the year 1270. to ranke him amongst the Magicians , and to say with the facecious Poet and prototype of Rabelais , Merlin Coccaius , Ecce Magus Thebit , qui tempestate , venenis , Grandinibus , quadam destruxit imagine regnum . For if a man look narrowly into the reasons whence the suspicion is deriv'd , he will find they have no other ground then certain Books attributed to him , treating of naturall Magick , the composition of Annulets and Images , and the properties of herbs , stones , and the Planets , whence I doubt not but the Demonographers easily pumpe out the sutlest and obscurest pa●t of Magick . But for my part , I can perceive nothing in it but the track of a superstitious Astrologie which in this time , was in greater reputation then any of the other Sciences , by reason of the particular inclination Alphonsus King of Spaine , had for the study of it nor long before . Wherefore it is not much to beadmir'd , when , as Lactantius saith , Mores ac vitia Regis imitari , genus obsequii judicatur , if Thebit & a many more endeavour'd so much the propagation of it , that like a fat and fertile soyle it brought forth abundance of weeds , and tares , among the good wheat , that is , that it was burthened with a many vaine and superstitious things amidst the fundamentall rules and the certain precepts which their daily observations laboured out . But if the Book publish'd under this Astrologers name were a sufficient testimony to convince him of the crime he is charg'd with , we must in like manner conclude Ptolemy an eminent Magician , because Trithemius cites three Magicall Books as unjustly attributed to him as the forementioned to Thebit . And that this is the misfortune of the latter , is sufficiently evident by the account which Arthur Thomas gives of one of his Books treating of the vertue of herbs and the Starrs ; which was , that Thebit explain'd in it the opinion of Marcilius Ficinus ( who yet liv'd 250. years after him ) concerning Planetary Annulets and images made under certain Constellations . Whence it may be safely concluded , that these superstitious treatises are the meer forgeries of some Mountebanks and moderne Cheates ; And consequently , that it is a foule shame to harbour any such calumny against Thebit , who hath furnish'd us with so many good Books of Astrology , that he can hardly be allow'd time to mind these triviall fragments , and that moreover , as Jacobus Curio hath well observ'd , Quàm in non vatis seu inerrabilis sphaerae vestigandis motibus gener●s● cum obscuris & prop● inexplicabilibus difficultatibus certaverit , eruditis non est incognitum . My next step should be to Raimundus Lullius , were I not obliged to say a word or two in the defence of one Anselm of Parma , who is celebrated by a Bartholomew Cocles , as a great Philosopher , and blasted by b Wierus , c Delrio , and the rest of the Daemonographers , with the title of a Sorcerer and Magician ; because , say they , the Emsalmists , or those who cure wounds by words , take their name from this Anselm . But there is more ground to beleeve , that the Professours of this kind of Medicine abuse the name of St. Anselm , from whom they pretend the derivation of this vertue , as the Salutators in Spain do that of St. Catharine ; those who heal the biting of Serpents in Italy , that of St. Paul ; and some others in France , that of St. Hubert . Or it is more probable that the Emsalmists are , as Bravus and Carvalho affirm , so called , because they make frequent use of certain verses of the Psalms , which might properly be called Empsalmi , as he who practis'd them to do some cure , Empsalmator , or Empsalmista . This being clear , and beyond all considerable contradiction , we come at last to the two Idols and tutelary Gods of the Alchymists , Raimundus Lullius , and Arnoldus de Villa nova , though their allegations , who make them Magicians ; are grounded rather on the custom which Authours have taken to make them act all parts , than on the number or truth of the proofs which may be had of this suspicion . For as to Raimundus Luilius , I find Peter Montuus laughing at the new Dialectick , which he would needs introduce , after he had transcrib'd it by open robbery out of the Arabian Abezebron , grounding his so doing upon Lullius's saying himself , that it were very good in the time of Antichrist , to satifie his demands in generall terms , Ut si interrogaretur quid credis ? in Deum ; quare ? quia placet mihi : cur placet tibi ? quia Deus est ; quid est Deus ? cui proprie competit deificare ; quare deificat ? quia talis est ejus natura . I find also that Charles Bovillius takes occasion from the imposture of certain miracles , to put him into the Catalogue of Blessed ; that Gregory the Ninth governing at Avignon , in the year 1371 , condemn'd his Doctrine , because a a certain Bishop had discovered therein above five hundred errours . That the Chymists attribute to him the knowledge of the Philosophers stone , by a simple Metamorphosis of the Impost put by King Edward upon the wools , which were transported out of England into Brabant , to the Sum of six millions of gold , which was bestow'd on him by this Chymist , to make war against the Turk and the Infidels . And if we would shew how far the vapours of the Mercury had disturb'd his brains , we need onely quote the voyages he made , as Bovillius relates , as well to the Pope , as King Philip the Fair , to have the three Propositions granted , which may be seen at the end of his Book , De natali pueri . Which were these , that all the Military Orders that were up in his time should be formed together into one body ; That the works of the Philosopher Averroes should be absolutely suppress'd ; and that Monasteries should be built in all parts of the world to instruct in strange languages ▪ such as should enter into vows for the conversion of Infidels . But I could never yet discover upon what reasons the greatest part of the Daemonographers , and some Historians , as Vigner , have presum'd to represent him as a Magician . To give them time to produce them , we shall in the mean while speak of Arnoldus de Villa nova , who was not an ignorant Friar or Beguin , as R. Lullius ; or some wretched and wandering Chymist , as he is represented to us . For , on the contrary , it is certain , he was the learnedst Physician of his time , equally acquainted with the Latine , Greek , and Arabian Tongues , and one whose writings sufficiently witnesse his abilities in the Mathematicks , Medicine , and Philosophy , the practice whereof gain'd him favour and employment about Pope Clement , and Frederick King of Sicily , who certainly would never have made use of him , if they had thought him a Conjurer or Magician , such as a many are perswaded he was . Among these is Francis Pegna , who refers to Satanicall delusion the metallick transmutation , which John Andreas , a famous Canonist , sayes , he saw him do at Rome . Adde to this the proof they draw from two little books publish'd under his name , one treating , De physicis ligaturis , the other , De Sigillis 12 Signorum . But to shew that he is as unjustly charg'd with Magick by these Authors , as he is with the writing of the Book , Detribus Impostoribus , by a Postellus , or to have been the first that tried the generation of a man in an Alembick , by some in b Mariana , we are first to consider that c Delrio absolutely clears him of this accusation ; affirming against the said Pegna , that it was injurious to the Clergie of Rome at that time , to imagin they should employ Arnoldus de Villa-nova , or permit him to practise so freely in their City , if they could have discover'd in him the least indicia of Magick . Nor is it a lesse manifest abuse to attribute to him the Book , De physicis ligaturis , since it is evident he did only translate it out of an Arabian , one Lucas Ben Costa . And for that , De Sigillis 12 Signorum , besides the question it is , whether it be his , as being not comprised in the collection of his works , we may roundly answer , that it is like those of Thebit , Chicus , and the rest , and that all the prejudice it can do him , is to confirm the opinion of the vain and supers itious speculations he was guilty of in Astrologie . But even of this no man will doubt , that shall observe in Picus , how he laugh'd at the very Science , when he would assigne the birth of Antichrist in the year 1345 , and confirm and maintain all his other heresies , which Vigner , in his Ecclesiasticall History , takes the more pains to particularize , by how much the more sympathy and resemblance there is between them , and those of the Hereticks and new Religionaries of these time● . But if the particular and over-curious study of Astrologie , hath ever prov'd prejudiciall to those who have practis'd it , we may truly say , that the famous Physician Peter d' Apono , hath felt the stings of Calumny more than any of the precedent upon that account . For the common opinion of almost all Authours , is , that he was the greatest Magician in his time , that he had mastered the seven Liberall Sciences , by the assistance of seven familiar Spirits , which he had constantly lodg'd in a Crystall ; That he had the way , like another Pasetes , to force back the money he had spent into his purse again ; and , to conclude with a proof as manifest as undeniable , That it is certain he was accus'd of Magick , in the eightieth year of his age , & that dying in the year 1305 , before sentence was pass'd upon him , he was neverthelesse ( as Castellanus affirms ) condemn'd to the fire , and it was ordered , that a bundle of Straw or Osier , representing him , should be burn'd in the publike place at Padua , purposely by an example so rigorous , and the fear of incurring the like punishment , to prohibit the reading of three superstitious and abominable books of his . Of these the first was called Heptameron , now printed at the end of the first Tome of Agrippa's Works ; the second , that which Trithemius cals , Elucidarium Necromanticum Petri de Albano ; and the last , one , by the same Authour , call'd , Liber experimentorum mirabilium de annulis , secundum 28 mansiones Lunae . All which proofs , as well of his practice and his books , as the Sentence thundered against him by the Inquisition , might indeed perswade us that he was the most deeply guilty of all that medled with those magicall and superstitious observations . But we are as well to consider the face , as the reverse of his Medall , and take it out of the false light , wherein his adversaries have placed it , to view it in its proper situation , and observe therein the draught of a man that appear'd as a miracle amidst the ignorance of his age . One he was , that besides the knowledge of the Tongues and Medicine , had so search'd into that of the lesse common Sciences , that having left , by his writings of Physiognomy , Geomancie , and Chiromancie , enough to prove his abilities therein , he shook hands with them all , and his own youthfull curiosity , to apply himself wholly to Philosophy , Physick , and Astrologie . In these he proved so fortunate , that not to say any thing of the two former , whereby he insinuated himself into the Caresses of the Popes and Princes of his time , and gain'd that reputation wherein he now shines among all the learned ; it is evident he was excellently well skill'd in the last , as well by the Astronomicall figures he caused to be painted in the great Hall of the Palace at Padua , as his translations of the books of Rabbi Abraham Ben Ezra . To which we may adde those he made himself of the Criticall dayes , and the illustration of Astronomy , as also the suffrage of the famous Mathematician Regiomontanus , who made an excellent Panegyrick to him , in the quality of an Astrologer , in an Oration he pronounc'd publikely at Padua , when he was upon the explanation of the book of Alfraganus . From his so great celebration of this Science , through all his works , especially in the hundredth fifty sixth Difference of his Conciliator , have some Authours taken occasion to maintain an opinion directly contrary to that of the precedent , to wit , that that Sentence passed upon him not for his Magick , but because he would give an account of the miraculous effects that happen many times in Nature , by vertue of the Celestiall Bodies , without referring them either to Angels or Daemons . This is clear by the collection which Symphorianus hath made of the passages of his Differences , as such as are not to be read without the precaution and peremptory authority of Franciscus Picus● who ▪ speaking of him , sayes expressely , Ab omnibus fermè creditus est Magus ; ver●m constat quàm oppositum dogma ei aliquando tributum sit , quem ettam Haeresium inquisitores vexaverunt , quasi nullos esse Daemones crediderit . To which may be added , that a Baptista of Mantua , upon this score , cals him , Virum magnae , sed nimium audacis temerariaeque doctrinae ; that b Casmannus numbers him among those who referr'd all miracles to nature ; and that c le Loyer affirms , that he laugh'd at Sorcerers and their Sabats . Whence it might be wonder'd at , that yet the same Authors , in divers other places , rank him among Conjurers and Magicians , were it not ordinary with those who write upon this Subject , so to swell up their books , by copying out whatever they find in others , that they seldom observe the Poets advice , Primo ne medium , medio ne discrepet imum . Nor can it but happen so , when having gotten to the middle or end , they forget what they said at the beginning , and become like that Didymus , who having deni'd a thing in one of his books , another was produc'd wherein he affirm'd it . But I should not have insisted on all these proofs of the impiety of Peter d' Apono , so to rescue him from the crime of Magick , by charging him with that of Atheism , if I had not something to clear him of both . For this , I have not onely the testimony of the most illustrious and religious Frederick Duke of Urbin , who , for his great deserts , erected a Statue to him , among those of the most eminent men that are to be seen in his Cittadel ; but also the publick attestation of the City of Padua , causing his Effigies to be set up over the gate of their Palace between those of Titu● Livius , Albertus Magnus , and Julius Paulus , with this inscription upon the Base . PETRUS APONUS PATAVINUS PHILOSOPHIAE MEDICINAEQUE SCIENTISSIMUS , OB IDQUE CONCILIATORIS NOMEN ADEPTUS , ASTROLOGIAE VERO ADEO PERITUS , UT IN MAGIAE SUSPICIONEM INCIDERIT , FALSOQUE DE HAERESI POSTULATUS , ABSOLUTUS FUERIT . This me thinks were enough to shew , that all the Objections formerly made to convince him of Magick are rather imaginary then reall . But to make an absolute discovery of their falshood , we may answer what Ludwigius hath said of the seven spirits who taught him the seven Liberal Sciences , that this fabulous relation proceeded from the said Peter's affirming , after Albumazar , that the prayers made to God , when the Moon is in conjunction with Jupiter in the Dragon's head , are infallibly heard ; and that for his own particular , he had no sooner made his addresses , but , according to his own expression , Sapientiam à primo visus est sibi in illa amplius proficere . Nor indeed could it but give diverse Authours occasion to smile at his indiscretion in disacknowledging his great Industry and Labours , to become oblig'd for his Learning to the superstition of a certain prayer which must needs be vain & ineffectual taken inwhat sense soever . For if it be directed to the Stars , it were absolute bestiality to think they could heare it ; if to God , I would gladly know whether he were deaf before that conjunction ; whether he would not receive our prayers without it , or whether that force did necessitate him to condescend to our desires . Hence was it , that Johannes Picus , speaking of this new Salomon had reason to say , Consulerem Petro isti ut totum quod profecit suae potius industriae , ingenioque acceptum referret , quàm Joviae illi suae supplicationi . In like manner , for the three Books divulg'd under his name , it may be sayd , they are no lesse unjustly attributed to him than diverse others to most of the great Wits , besides that Trithemius will not acknowledge them to be legitimate , because of the great number of fables therein father'd upon this Author ; and what he had said before in his Catalogue of Eccelesiasticall Writers , that he thought nothing true of what was said of the Magick of Peter d' Apono , because he could never understand he had writ any Book upon that subject . To which if we adde the generall silence of all Libraries , and the confirmation Symphorianus gives the Authority of Trithemius , affirming he had never seen any of his Magicall Books , save a certain Difference where he treats of it by the way , I conceive there is nothing can hinder us from declaring him innocent , and concluding with the more rationall party , that the suspicion men have had of his being a Magician proceeds , as its true originall , from the power he attributes to it in the Hundred fifty six difference of his Conciliator , and his faculty of predictions by the assistance of Astrology , upon which , in processe of time , all these fables and Chimera's crept in , according to the true saying of Propertius , Omnia post obitum pingit major a Vetust as . Lastly for this Arch-heretick in Philosophy , Medicine , and Religion , Theophrastus Paracelsus , who is now the Zenith , and rising Sun of all the Alchymists , me thinks those who would rescue him from the crime of Magick , yet without abatement as to any other he stands charg'd with , may with reason say much in his vindication . Among other things , that the novelty of his conceptions , the difficulty of his style , and the obscurity of a many words frequent in his workes , such as , for instance , Ens Pagoicum , Cagastricum , Cherionium , Leffas , Jesadach , Trarames , Stannar , Perenda , Relloleum , and abundance of the like , make the reader so doubtfull of his meaning , that he must needs go feeling in the darknesse of such Maeanders , and knows not whether he speakes of a Sheeps trackle or a pill , a stone or bread , the Devil or Nature . Which if so , there is much more ground to doubt , whether he makes use of Magick as of riddles ( after the example of Trithemius ) to disguise his precepts , and to conceale the vanity of his Art , which he thought should be the more admir'd , the lesse it is understood . Lucret. l. 1. Omnia enim stolidi magis admirantur , amantque Inversis quae sub verbis latitantia cernunt . But for my part , since I have not studied the Dictionary Rulandus hath compil'd of the Phrases of this Author , so far as to be able to judge of his workes and to understand them , I shall , in this question of his Magick be guided by the opinion of his chiefest Interpreters , Severinus the Dane , and Crollius . These make it only the vaile and vizard of his doctrine , witnesse the latter , page 77. of his preface , Paracelsum expertis stylo magico scripsisse , non vulgo , sed sibi & intelligentibus in schola magica educatis , sapientiae filiis , mysteria sua sub variis nominibus occultasse . And indeed it is certain , that the names of diverse Spirits scatter'd frequently up and down his Books , such as might be taken for covies of Devils , are to be understood , according to the opinion of James Gohory , the first favourer of Paracelsus in France , of extractions and diverse essences ▪ of their properties and preparations , or lastly of things minerall , vegetall and animate , such as he made use of in the composition of his Remedies . With this agrees that of Johannes Oporinus ; who was his servant a long time , and having made the first discovery of what is now objected to him , makes no mention of his Magick , or his invocations ; and Wetterus , who having stayd twenty seven months with him , sayes only , that , when he was drunk , he would threaten to bring in millions of Devils , to shew what power he had over them , not to take any notice of what a many say of the familiar Daemon which was lock'd up within the pommell of his sword . For , not to bring upon the stage the opinion of the Alchymists who maintaine , it was the secret of the Philosophers stone , it were more rationall to believe , that , if there were any thing within it , it was certainly two or three doses of his Laudanum , which he never went without , because he did strange things with it , and us'd it as an universall medicine to cure all manner of diseases . It might here be said that it signifies not much to have glean'd up these proofs to strike Paracelsus's name out of the Catalogue of Magicians , when he himself , not content to have put Magick for one of the four pillars of Medicine , hath endeavour'd further to acquaint us with the precepts and nature of it , and that , in all his Books and particularly in that de Philosophiâ sagaci , where he divides it into six species and different parts . The first treats of the signification of the signes happening besides the order of Nature , as the Starr that appear'd to the wise men . The second , of the Metamorphoses and transmutation of Bodies ; the third , of the vertue of words and speech ; the fourth , of Annulets ; the fift , of enchanted images ; and the last , of the Cabal , which he said was to be us'd to do all those extraordinary actions which cannot be reduc'd to any of the other five parts . Such are these , to ripen fruits in an instant ; to make one horse travell further in a day , then another shall in a month ; to discourse intelligibly with those that are above 500. miles distance from us ; and in a word , to do whatever seems , and ever hath been thought impossible . But I extreamly wonder since he pretended to the absolute knowledg of all these kinds of Magick , why he never did any thing by the assistance of them . For certainly it had been much more reputation to him , to confirme this new doctrine by some of his experiences , than to follow the ordinary track of Mountebanks , who break out into a torrent of common and popular eloquence to celebrate the miraculous power of their Druggs , and call themselves Professors and Operators , as if they had the certain cure of all diseases . At nusquam , totos inter qui talia jactant , Apparet quisquam qui re miracula tanta Comprobet . But , however it be , I shall not quarrell with their opinion , who hold , that one of the principall advantages which learned and industrious men have over the ignorant , is , that it is in their power to make new Systems , and advance new Principles , nay change the order , precepts and method of the Sciences , shortening or lengthening them , like a Stirrop , as they please . Of which number Paracelsus being one thought he might as well invert the course of Magick , as he had done that of Medicine and Philosophy , and boasted he could have done of Religion , threatning both the Pope and Luther to bring them both to his Maxims when he should think fit to do it . Though therefore he might justly be condemn'd as an Arch-heretick for the depravednesse of his opinion in point of Religion , yet do I not think he should be charg'd with Magick . For this consists not in the Speculations and Theory ; which every one may explicate and amplify according to his fantasie , but in the practice of the Circle and Invocations , wherein , as we have already shewn , not any one of the Authours , that have the greatest aversion for his Doctrine , would ever maintain he employ'd himself . CHAP. XV. Of Cornelius Agrippa . VVEre there no more requisite to declare a man a Magician , than that he should give himself the title , or were it just , that who should brag he could do thousands of tricks and invocations , were truly guilty of the practice thereof , that Impostor and Mountebank that wander'd up and down Germany in the time of Trithemius , should certainly be taken for the most exquisite Conjurer of our last ages , since he was so ambitious to be known , and called every where by these honourable titles , Magister Georgius Sabellicus , Faustus junior , Fons Necromanticorum , Astrologus , Magus , Chiromanticus , Agromanticus , Pyromanticus , & in Hydra arte nulli secundus . With the same confidence of Truth may we affirm , that if the composition of Magicall Books were a sufficient proof to convince their Authours of this crime , no compurgation of Eloquence could deliver Agrippa , since he is at such losse of modesty , as to publish , by writings printed even in his life time , the rules and precepts thereof . But as the said Trithemius tels us in his Epistles , that this Sabellicus had no other ground for that foolish ostentation , than the impudence and temerity he was guilty of , in promising all things without effecting any ; so may it be said , that this Book of Agrippa discovers him to be rather of their rank , who , to make a noise , and gain reputation , pretend to know many things beyond the ordinary reach of men , than of that of Conjurers and Magicians . This I undertake to make good in this Chapter , not so much out of opposition to most Authours , as to propose it as a probleme , for those who desire to see the reasons of both sides , as a Paradox in respect of the common opinion , and as a true resolution to those , who by my reasons shall think it such . For I doubt not , but amidst the great diversity of mens judgements , such an opinion must needs fall under one of these three interpretations . Whereof as I shall alwayes find favour from the two extreams , so do I expect that those who hold it new and paradoxall , should excuse me , if I endeavour to clear up the truth , because , if it be not such , it is a charity to rescue what is so near it from so dangerous a calumny , and to deliver the person , to avoid the censure of Lactantius , who sayes that , Non major est iniquitas probatam innocentiam damnasse , quàm inauditam . But if it be such , a man is at liberty to maintain it , and celebrate the praises of Agrippa , as Isocrates some time did those of Busiris , and Cardan those of Nero. With this caution by the way , that their opinion be absolutely discarded , who hold that Agrippa cannot be represented , but like an Owl in a Night-piece , because of his magicall deformity ; that he was a superstitious vagabond ; that all his travels and peregrinations were but so many flights and escapes ; and that he died in great necessity , ( as being forsaken by , because abominable to , all the world ) among Beggars and the Scurf of the City of Lyons . For to do otherwise , were , to speak ingenuously , to be guided by the ignorance or passion of Paulus Jovius , and the Daemonographers , rather than the truth of the History , and thereby to passe such a disadvantageous judgement on a man , who was not only a new Trismegistus in the three superiour faculties , Theologie , the Civill Laws , and Medicine ; but one , who by travelling thorow all parts of Europe , would roll his mind into all Sciences and Disciplines , to be like that Argus , who , Centum luminibus cinctum caput unus habebat . By this means , came he from one employment to another , at last to that z of Secretary to the Emperour Maximilian ; a Favourite of Antonins Delevus , and Captain in his Troops ; Professour of Divinity at Dole , and Pavia ; Syndic , and Advocate ▪ Generall of the City of Metz ; Physician to her Highnesse the Dutchesse of Anjou , Mother to King Francis the First ; and lastly , Concellour and Historiographer to the Emperour Charles the Fifth . All these charges may well secure his reputation amongst the greatest persons , and therefore we needed not to have cast into the balance , that he was employ'd at twenty years of age by some Gentlemen of France , to endeavour the transmutation of metals ; that two years after he publikely explan'd that obscure and difficult book of Reuclin , De Verbo mirifico ; that he understood eight severall Languages ; that he was chosen by the Cardinall de Sainte Croix , to assist him in the Councell which was to be held at Piso . To this we may adde , That the Pope writ a Letter to him to exhort him , as he had begun , to continue in well-doing ; That the Cardinall of Lorrain would needs be Godfather to one of his sons in France ; That a Marquesse of Italy , a King of England , the Chancellour Mercurius Gatinaria , and Margaret Princesse of Austria , courted him into their service at the same time : And lastly , that he was singular friend to four Cardinals , five Bishops , and all the learned men of his time , such as Erasmus , Faber Stapulensis , Trithemius , Capito , Melancthon , Capellanus , Montius , and Cantiuncula . This granted , I cannot much wonder , that a Paulus Jovius cals him , Portentosum ingenium ; that b James Gohory places him , inter clarissima sui saeculi lumina ; that c Ludwigius cals him , Venerandum Dominum Agrippam , literarum literatorumque omnium miraculum , & amorem bonorum ; that d Uvierus , Melchior Adam , and a many others , speak of him very honourably , complaining that all these elogies , and testimonies , these extraordinary perfections , these great employments and dignities should not any way shake the opinion men have to this day of his being a Magician . Which indeed is the more deplorable , because there are but two or three proofs to make him such , which since they are so false and forged , that it were madnesse or malicious ignorance , to take them for authentick , I should rather beleeve that this opinion hath not crept into the imaginations of Authours so much by any of these three wayes , as by the indiscretion of the first Advancer of it . For what he first broach'd , the rest took for good security , to describe Agrippa as the Prince of Magicians , and blast his reputation with all the injuries imaginable , so far as to curse him with Bell , Book , and Candle . Nor is this any thing extraordinary in them , it being their designe to praise or dispraise to the worlds end , right or wrong it matters not , and that without any heed or moderation , a many persons , of whom they neither have nor would know any thing , save that they have been condemn'd or approv'd by such and such ; and consequently , that they cannot be mistaken , if they passe the same judgement on them ; Horat. O imitatores servum pecus ! ut mihi saepè Bilem , saepè jocum , vestri movêre tumultus ! But haply I may be thought too harsh with these Authors , since that what was alledg'd before , may somewhat clear Agrippa ; yet is not so pregnant , as absolutly to acquit him from all suspicion of Magick . I would therefore ask Delrio , one of his greatest adversaries , why the judgement of the Pope , the authority of so many Cardinals & Bishops , the favour of two Emperours , and so many Kings , are not as good and authentick proofs to clear his innocence , as that whereby he would justifie Arnoldus de Villa nova from being a Magician , because the Clergie of Rome , among whom he liv'd a while , would not have employ'd him , if they had known him to be such . Besides , if this first reason , out of which it were not hard to deduce a many more , give them not full satisfaction , I wish they would , for their better , consider what Declamations the said Agrippa makes against Magick , not only in his Book , Of the Vanity of the Sciences , but also in his treatise of Originall Sin , in his Complaint against the School-men in the fourteenth Epistle of the fifth Book , wherein he was indeed a little elevated by a holy zeal , and some animosity against the French : and in Epist . 26. of the same Book , of which Epistle I shall only give notice , that the title is transpo●'d in the last edition ; where it is Amicus ad Agrippam , instead of Agrippa ad Amicum , as it is printed with the three Books of his occult Philosophy , Anno 1533. Adde to this , that being Syndic , and Advocat Generall of the City of Metz , he directly oppos'd the proceedings of Nicolas Savini then Inquisitor for the Faith in the said City , who would have punish'd a poor Country woman as a Witch ; and stickled so much in the businesse that he got her releas'd , and the accusers and witnesses well fined ; which shews he was not so superstitious as the greatest part of those who calumniate him . To make his charge high enough , it is further urg'd that the Divines of Lovaine pass'd a severe censure upon his Declaration against the Sciences ; that John Catilinet , a Franciscan declaim'd publikely against the explication he had made at Dola , de Verbo mirifico ; that the Dominicans of the City of Metz writt against the propositions he had publish'd in defence of the opinion of Faber Stapulensis , concerning the Monogamy of St. Anne . And yet not one of these censurers could take occasion to make any remarkes upon the two first Books of his occult Philosophy printed long before any of these pieces , at Paris , Antwerp , and other places , and every where with the Priviledge and approbation of those who had the management of such affaires . But it may haply be conjectur'd that the Adversaries will answer this last reason , by saying , that there is indeed no danger in those Books , it being Agrippa's designe to make that advantage of the curious Philosophy and Learning therein contained , as a gilt pill , to make the poison of the other to slide down more easily ; imitating therein the subtlety of the Crocodile , which counterfeits the voice of a man , to devour him , or rather the stratageme of Satan transforming himself into an Angell of Light , or of some beautifull Creature , the more easily to deceive us . We shall therefore take this occasion to discover , how much the avarice of Booksellers , and the vanity of certain men ▪ who have no other employment then to make counterfeit ke●● to all Books and treatises that are ever so litle difficult and obscure , have injur'd the memory of this Author , fathering on him a fourth Book full of vain , Magical , superstitious , and abhominable Ceremonies , and publishing it with the three of his Occult Philosophy , together with some other shreds and fragments of Peter d' Apono , Arbatel , Pictorius , Trithemins , and commentaries upon the whole History of Pliny by Stephanus Aqueus ; the reading whereof we must acknowledge much more dangerous to a mind carry'd through weaknesse , away with such vanities , then that of Ovid to a debauch'd person , of Martiall to a Flatterer and detractor , of Lucian to a Scoffer , of Cicero to a proud man , and of Lucretius to an irreligious man and an Atheist . But note by the way , that these Books are as falsely father'd on them , as that fourth upon Agrippa , as Vuierus , in defence of the last , affirmes , that that Book was not publish'd till twenty seven years after his death , and that certainly he was not the Author of it . And for Agrippa , we may obiect , that he sayes in his Epistles , that he had reserv'd to himself the key of the three Books he had publish'd . For besides that we may probably answer , that he mention'd such a Key meerly to be courted by the curious , upon which account , a James Gohory and b Vigenere affirme he boasted that he knew the secret of Pythagoras's glasse , as also that of c extracting the spirit of Gold , to turn Silver or Copper into perfect Gold , yet not for a greater quantity then the waight of the Body whence it was extracted amounted to . Besides this reason , I say , he clearly expresses what he meanes by such a key when he saies in the 19. Epist . of the 5. Book . Haec est illa vera , & mirabilium operum occultissima Philosophia . Clavis ejus Intellectus est , quanto enim altiora intelligimus , tantó sublimiores induimus vir tutes , tantoque & majora , & facilius & efficacius operamur . This I suppose takes away all difficulty concerning this occult Philosophy unlesse we would raise any out of the third Book printed with the other two , in in the year 1533. he being then a a Domestick of the Archbishop's of Cullen , who thought himself much honour'd with the b dedication of them and c permitted him to publish them according to the Priviledge of the Emperour Charles , V. From which circumstances may be inferr'd , that as the two first were publish'd long before , without any prejudice to the Author's reputation , so is there not any thing in the third , that may give any suspicion of Magick , unlesse it be particularly to such , as , like fearfull travellers , take roots for folded Serpents , huts and bushes for Highway-men waiting for them , Et motae ad Lunam trepidant arundinis umbram . For he treats not of any thing , under the title of Divine and Ceremonious Magick , but of Religion , of God , and of his names and attributes , as also of Daemons and Angels , of Intelligences and Genius's , of sacrifices , of Man and his severall operations . And all this according to the opinions of Divines , Philosophers and Cabalists , not advancing any thing , but what , as he acknowledges himself , he had taken out of the printed , much read , and much approved Books of H●●o Porphyrius , Proclus , Calcidus Synesius , Ammonius , Psellus , Albertus magnus , Roger Bacon , William of Paris , Gatalinus , Johannes Picus , Reucli●●s , Riccius , and such like ; who are only suspected of Magick by those that are frightned at any thing they are unacquainted with , and as Lncretius sayes , fear , — Nihilo quae sunt metuenda magis , quàm Quae pueri in tenebris pavitant finguntque futura . To this we may adde , that he hath , in his preface , cautiously retracted what ever might have crept into his works contrary to the doctrine of the Church , & does both a there and all thorow his workes , excuse himself , saying that , Minor quàm adolescens hoc composuit . It is then out of all controversy that there will not hereafter be any so barbarous & inhumane as to glosse more disadvantageously upon the heats & sallyes of his youth , then on those of Picus , Albertus magnus , Aeneas Sylvius , and divers others , who may as well as Agrippa imitate the penitent King , where he sayes , Remember not , O Lord the sins and ignorances of my youth . Having thus defeated the strongest and most unsuspected proof of the Adversaries , and rendered it vain and of no consequence , the rest are easily rooted , as such , as are fitter to fill up the Magicall Romances of Merlin , Maugis and Dr. Faustus , than that they should be found in the serious and considerate writings of Historians and Daemonographers , at least such as ought to be such . Among these , Delrio , Thevet , and Paulus Jovius are the most considerable witnesses that come in against the life , manners , and doctrine of Agrippa . The former was a man of such a vast and prodigious reading that he hath omitted nothing that any way made for his 〈◊〉 the other two seem to speak of him with more candour and integrity , in as much as they prudently rank him amongst the most illustrious men , and liken him to that altar of Midas , which seem'd sometimes to be of Gold , but for the most part of stone . To begin then with the deposition of Thevet , who having first drawn him according to the Originall of Bohemians and Cingarists , Quos aliena juvant , propriis habitare mole stum , very confidently gives you a reason for all his Travells , which was , that he could not stay long in any place , before he had shewn some trick of his Art , which being discover'd , and he thereby known to be an Enchanter and Necromanner , all he could do was to fly from one Country to another like those apes that leap from one tree to another , and from one bough to another , till at last they are taken by the Hunters . To make this testimony the more authentick , Delrio makes oath that the Emperour Charles V. would never admit him to his sight , after he had entertain'd him with some discourses that he could find out and discover great treasures by his Magick : as also that , being at Lovaine , when the Devil had murthered one of his Pensioners , he commanded him to enter into his body , and to walke seven or eight turnes in the publick place of the City before he quitted it , that so he might not be troubled or suspected for his death , when the people should find him dead of a sudden and naturall one . To which adde that of the third witnesse Paulus Jovius , who , in his Elogies , sayes , that , discarded by all the world , he dy'd very poor at Lyons , and that touch'd with some remorse of conscience , he dismist a great black Dog that had follow'd him all his life , taking off his neck a Coller full of images and Magicall figures , saying to him with some exasperation , Abi perdita bestia quae me totum perdidisti , whereupon the Dog went and cast himself into the Saone , and was never seen afterwards . Though the ridiculousnesse of these relations sufficiently discover their falsity , yet to pluck them up by the roots , we are to reflect on that saying of Machiavel , that if Cesar had been vanquish'd by Pompey , no question , but he would have been describ'd to us , not such as he is now , but more extravagantly wicked then ever Catiline was . Thus the greatest part of Mankind interpreting the actions of others alwayes suitably to their fortune , all the Vertues we now admire in him , would have been turn'd into so many vices , nor could nature have afforded colours sad enough to disguise him so as to please some Writers . For we may inferre from this Maxim that we may dash out of the Calumnies fasten'd upon Agrippa , the story of the pensioner of Lovaine , as such as we may more rationally deny with Ludwigius , than Delrio affirme it , since he hath taken it word for word out of a Book called The Theatre of Nature , publish'd in Italian and Latine under the name of Stroza Cicogna , and in French and Spanish under that of Valderama . For the rest , they are faign'd upon the reall actions of his life , which ever since he put out his Book of the vanity of Sciences , men endeavour'd to interpret in a contrary sense , and make them as deformed and abhominable , as they would have been thought noble , vertuous , or at least tolerable , if he had not committed that fault , which indeed prov'd the cause of all his misfortune . This it was also , and not his Magick , that incens'd the Emperour Charles V. as he himself acknowledges in * severall places of his works , and made him slight his service ; nay he would have gone further , if Cardinall Campege , and the Bishop of Liege had not appeas'd him . This disgrace gave his envyers , and emulators occasion to calumniate him with Magick , grounding their malice on his publishing his three Books of occult Philosophy . The two former ▪ as we have shewn , were publish'd long before this tempest arose , and stood out the surges of detraction , but coming again into the presse they underwent the same fate with the third , so that there was no more mercy for them than the others as if all things had conspired both their and their Authors rui●e . Thence it comes that Thevet attributes all his travells to a base shifting from place to place , and from Country to Country by reason of his Magick . And yet there 's nothing so certain , as that all the voyages he undertook from the twenty second year of his age were upon the Negotiations of some Kings and Princes that employ'd him , in the quality of an Agent . Thus his coming into England was , as a he himself affirmes , to manage an affaire of great consequence ; it was upon the account of Maximilian the Emperour that he follow'd the army he sent into Italy ; the Dutchesse of Anjou sent for him into France , Margaret of Austria into Antwerp ; the Archbishop of Cullen into Germany . And upon some such other occasion he return'd again into France , where he dy'd , in the year 1535. not at Lyons , as b Thevet and c Paulus Jovius affirme ; but , more truely , according to Wierus and Melchior Adam , in the City of Grenoble , at the Receiver General 's house , of the province of Dalphine , whose Son dy'd , some years since , first President of the said City . Lastly for the story of the Dog , represented to us with greater eloquence than truth by Paulus Jovius , Venalis cui penna fuit , cui gloria flocci ; what surer judgment can be pass'd on it , after so evident a falsity , but that it is a pure Calumny forg'd by his emulators ? For as men have strange inclinations for certaine animals , as that of Alexander for his Horse , of Augustus for a Parrat , of Nero for a Starling , of Virgil for a butterfly , of Commodus for an ape , of Heliogabalus for a Sparrow , of Honorius for a Hen , and of others for others ; so Agrippa plac'd his affection on the most ordinary , keeping constantly five or six Dogges in his house , whose names are often mention'd in five or six of his n Epistles , as also in the Epitaphs which some of his Friends made upon them . Though o Wierus , who was his servant sayes he had but two , which were perpetually with him in his study , whereof one was called Monsieur , and the other Mademoiselle . But since the incertainty of the number of his Dogs , which he might daily change , makes nothing to his prejudice , I conceive it best concluding with the said Wierus , that they might indeed give his enemies occasion to raise the report that the Devill convers'd with him under the forme of a great black Dog , as they had before heard that Simon Magus , Sylvester , Dr. Faustus , and the Bragadochio of Venice , had one perpetually at their heeles under the shape of such a Creature . Having thus faithfully layd down the reasons producible on both sides , though I leave all persons to incline to which they think it most rationall , yet shall I for my own particular conclude the Chapter with that saying of Seneca , more true on this occasion then many others , Crede mihi levia sunt , propter quae non leviter excandescimus . CHAP. XVI . Of Merlin , Savanorola , and Nostradamus . THere is a story , that among many birds that came not neer the Temple of Minerva , the Goddesse of Sciences and Reason , the Crows durst not take their flight about it , much lesse light upon it . If it be lawfull to give it any other sense than the literall , I think the most probable were this ; that that bird , so considerable in the superstitious Augury of the Ancients , according to this verse of Virgil , Saepe sinistra cava praedixit ab ilice cornix , being the true Hieroglyphick of those who search after things to come , it is to teach us , that all those who are over-inquisitive in such things , together with the Authours and Observers of I know not what chimericall and fabulous prophecies , quae unicuique pro ingenio finguntur , non ex vi Scientiae , should be eternally excluded the Temple of Minerva , that is , the conversation of learned and prudent men . For indeed , it were more rationall to acknowledge with Arnobius , Quae nequeunt sciri nescire nos confitemur , neque ea conquirere aut investigare curamus quae comprehendi liquidissimum est non posse , quamvis mille per corda suspicio se rigat atque intendat humana , than to waste our spirits in the pretended mysteries of the Cabala , the superstitious invocations of Magick , the fruitlesse study of the Philosophers stone , and the fantasticall predictions of certain Figure-flingers , and Cunning-women , since they are extravagancies that find no entertainment , but in the imaginations of vulgar and reptile souls , easily taken in such cobwebs , as a mind any thing masculine cannot be ensnar'd in , without an absolute losse of reputation and prudence . For two reasons have I brought in Savanorola and Merlin into the number of the great persons , for whom I make this Apologie ; one is , that they were the Prophets of their Countries , as they say Nostradamus was of France , Lolhardus of Germany , and Telesphorus and the Abbot Joachim of Calabria . The other , that it is a kind of justice to make a true discovery of them , so to raise them from under those heaps of calumnies , which cover both them , and what we should know of them . As to the famous Merlin , all Authours hitherto have thought him gotten by an Incubus , who was a little too familiar with a certain Kings daughter , then a Nun in a Monastery at Carmarthen . What credit can be expected for all the other stories of his life , when we must be lesse prudent , and more credulous than z Godfrey of Monmouth , from whom we have them , to beleeve such a nativity as this any way possible ? Whence we may safely infer , that the foundation of such a prodigious relation , being so ill laid , it must needs be absolutely false and forg'd , as we shall without any difficulty demonstrate . For if our Daemonographers will not admit the generation of Merlin to have been by the ordinary way , they must needs acknowledge , that whatever is said of him is nothing but pure fiction ; and consequently , the surest and safest way to answer them is , to deny what they say , as confidently as they affirm it . I shall not therefore at the present make it any question , whether there are such Daemons as the Incubi and Succubae , but onely with a Wierus , b Sibilla , c Cardan , d Casmannus , e Ulric Molitor , f Guibelet , g Eugubinus , h Nicholas Remy , Maldonat , and divers others , deny that their copulations with mankind can produce any generation , whether they do it by eluding the imagination , or make use of humane bodies . Not because , as Nicholas Remy would have it , man and the Devil differ in specie ; for a Mule is engendered between a Horse and an Asse ; nor yet because God will not co-operate with such an action , by the infusion of a soul , for Adulterers , Fornicators , and incestuous persons , should never ingender for the same reason ; but for that if they ingender , it is necessary it should be of their own seed , or a borrow'd . To think they have any of their own , were too palpable an absurdity , since that , as they are immateriall substances , they cannot possibly have that excrement , and ( as it were ) quintessence extracted out of abundance of nourishment , and consisting of blood and spirits . Besides that , if this were granted , their productions would be like themselves , or rather some mediate substance between a man and a Daemon , than an absolute man ▪ Burdonem ut sonipes generat commixtus asellae , Mulus ut Arcadicis ab equina matre creatur . Tityrus ex ovibus oritur hircoque parente . Musinonem capra ex vervegno semine gignit Apris atque sue setosus nascitur ibris , Ut lupus & catula formant coeundo liciscam . On the other side , to attribute to the Daemons a power to transport the seed from one place to another , without diminishing the generative vertue , and the principle which it contains , is a tenent hath no reason at all to support it , when even those that have the instrument of generation of an over-great length , are not so able for the act , because the conduit being so long , the seed cools , and the principle is weakened . And that it must be much more thus in the seed of the Incubi , is not to be question'd , since that Witches , & cottidianae istae , as they are called in Lipsius , genialiam libidinum victimae , infelices mulierculae , do all unanimously confesse in their depositions , that they find it extreamly cold , and receive it without either pleasure or satisfaction , as having not those spirits without which there cannot be any , nor indeed generation be effected . Further , as Gold being the most perfect of Metals , is accordingly of the most difficult production , so must it be thought , that man , the noblest of all Creatures , hath by the same reason a more difficult , a more perfect , and a more accomplish'd generation than any other . Adde to this , that the most considerable authority , which may be brought against this negative , out of Genes . 6. is no more advantageous to our Adversaries , than the great number of experiences they endeavour to collect from Apollonius , Alexander , Romulus , Servius Tullius , Simon Magus , Geffrey Great-tooth , Balderus , Luther , the Huns , and Counts of Cleveland , or the Corocoton of new Spain , and the Nefesoglians of the Turks . For that passage of Genesis , where it is said , After the sons of God went in to the daughters of men , &c. is to be understood , according to Eugubinus , and Maldonat , of the sons of Seth , who was a holy man , and esteem'd by God , and the daughters of Cham , the most corrupt man of his age ; Or , as some interpret it , by the Sons of God are meant Judges , whom the Scripture often cals by the name of Elohim . And lastly , for the said experiences , no doubt , but they are fabulous , and the meer fictions of such as thought to make those persons more recommendable by such Romances , which indeed , while the world was yet in swadling clouts , were good to cover and conceal Adulteries , and to preserve the reputation of those Ladies , who were more than ordinarily desirous of their pleasure . But now , that the world 's grown up to yeers of discretion , and more than ever ▪ refin'd , Mart. Et pueri nasum Rhinocerotis habent , such inventions are thought as vain and triviall , as all the stories of the Magicall Romances of Maugis d' Aigremont , Dr. Faustus , or our Merlin . Of this latter , all , I think , may be truly and rationally said , is , that he was not the son of one of these Incubi , and that according to the description we have of him from Lelandus and Balaeus , he was the most excellent Philosopher and Mathematician of his time , Disciple to Telesinus , and a great Favourite to four Kings of England , viz. Vortigern , Ambrose , Utherpendragon , and Arthur , whom all Romancists make the first Institutor of the Knights of the Round Table , with whom agrees the Poet Annevillanus , Arthurus teretis mensae genitiva venust as . But as to the rest of his actions , what is not buried in the ruines of Time , is come to us darkened with such clouds of fables and lies , that a Gulielmus Neubrigensis , and b Polydor d' Urbin do with reason laugh at this Godfrey of Monmouth , who hath transplanted some of those of Merlin's Romance into his History , and hath made a collection of certain Prophecies , as falsly attributed to him , as to that other Merlin , sirnam'd the Savage or Caledonian , whom Ranulphus and Trevisa , in Vigner and Balaeus would distinguish from the former . Nor are their conjectures without some ground , who would maintain that there was but one Merlin under these two names , but in severall times and successively , Ambrose and then the Caledonian , since they were both Contemporaries , that they liv'd under the same Kings , and excell'd in the same Science , and that , according to the vulgar errour , they both writ certain short Prophecies and predictions . Upon which when I find the Commentaries , of a large Volume , of Alanus , a man not ignorant in his age , I am forced to acknowledge with Cicero , that , Nihil tam absurdè dici potest quod non dicatur ab aliquo Philosophorum , For I cannot think any thing at a greater distance with possibility , than the accident on which Merlin took occasion to publish his excellent Prophecies , which was this . King Vortigern was advised by the Magicians , to build a strong Tower in some part of his Realm , where he might live securely , not fearing the Saxons whom he had brought out of Germany . Coming to build , they had hardly laid the foundations , but the earth in one night swallows up all , and leaves not so much as the tracks of any Edifice . Upon that , the Magicians perswaded him , that to fasten the stones well , they should be sprinckled with the blood of a child born without a father , such as Merlin , after a long search , happened to be . Being accordingly brought to the King , he first disputed with his Magicians , and told them , that under the foundation of that Tower there was a great Lake , and under that Lake two great and terrible Dragons , one red , signifying the people of England , or Britain , the other white , representing the Saxons . These Dragons were no sooner disburthen'd of the earth that lay upon them , but they begin a furious combat , whence Merlin takes occasion to bewail the condition of England in his Prophecies . But for my part , I cannot imagine there is any thing equally fabulous with this story , unlesse a man will squander away so much leisure , as to look into this Godfrey of Monmouth's book , to observe the subtle invention , like that of Amphitruo in Plautus , whereby Merlin made Utherpendragon assume the person of Gorlois , and by that means enjoy the fair Ingerna ; as also that of the Dance of the Gyants , that is , great stones and rocks , which he transported out of Ireland into England , to erect a Trophy neer the City of Ambrosiopolis . But that one a Gervase , Chancellour to the Emperour Otho the Fourth ; as b Theodoric a Niem relates , hath so glossed upon it , as not to be ashamed to affirm , that these great rocks and mountains turn'd perpetually in the air , and that not held up by any thing , I cannot sufficiently admire . Whereas c Lelandus , who hath made a more curious search into the Antiquities of England , laughs at the indiscretion of these Authours , affirming this Dance of the Gyants to be nothing but diverse heaps of great stones , which Merlin caused to be rais'd like Pyramids or Trophies neer the said City , in imitation haply of those , which Sylvester Girard sayes were in Ireland upon the mountain Cyllarus in the time of Henry the Second of England . Bythese patterns you may judge of the whole piece of these ridiculous fictions , and so , whether Badius Ascensius had not some ground , speaking of the nine books of this Godefrey printed by him , to say , In quibus si diligenter legeris , agnosces , aut meram antiquitatis integritatem , aut admirandam illius saeculi , cùm in nominibus , tum verò in temporibns su●putandis calliditatem . From this Merlin , so highly favour'd by the Kings of England , we passe to Brother Hierom Savanorola , born in the City of Ferrara , a Friar of the Order of St. Dominick . This man knew so well how to husband his eloquence , and so discover the candor and integrity of his life , that having gain'd extraordinary reputation among the people of Florence by his preaching , which did not only charm the most delicate ears of his Audience with Rhetoricall expressions and figures , but also raised the hearts and affections of all sorts of persons , by his zeal and great devotion , he began by degrees to discover some symptoms of his secret ambition . This happen'd , when in the year , 1484 , as he acknowledges himself , in the book he hath made upon his Prophecies , he intruded into matters of Policie , and caused himself to be called to the Councell then held at Florence for the setling of a popular Government , wherein he stirr'd up all the Citizens unanimously to embrace it , proposing to them four or five points of great consequence much conducing thereunto , which he said had been reveal'd to him by Almighty God , & which accordingly they must punctually observe , to make their State the most flourishing of those of all Italy . Whereupon , though affairs were not carried on as he had imagin'd to himself , yet did he make it his businesse to adde daily to the reputation he had gain'd among the people , teaching in his Sermons of the year 1489 , upon explication of the Apocalyps , that the Church was threatened with an approaching reformation , to succeed that of the little Kings and Tyrants of Italy , who were soon after to feel the revenging scourge for all their iniquities . This he could do so strangely , by passages out of the Scripture , and the security he gave them of his own revelations , that after the roming of Charles the Eighth into Italy , foretold by him two years before , it was generally expected he should return again , upon no other ground than his affirmation of it . Nor indeed could they be convinc'd of the contrary , till the year 1498 , wherein both Charles , and he who had favour'd him so much in his predictions , exchanged this life for a better ; the former by a sicknesse that took him at Amboise ; and Savanorola by the punishment of fire , which , in the commotion that happened in the City of Florence , upon the refusall to manifest the truth of his Prophecies , he suffered publikely , with two of his Brethren , entering into the fire with a Franciscan , who had offered to maintain the falsity of them , by such a demonstration and triall . But to this contributed not a little , the indignation , not onely of Pope Alexander the Sixth , and most of the Clergie , against whom he ordinarily rail'd in the Pulpit , but also of the principall Citizens of Florence , by reason of the execution , which , by his advice , was done upon seven or eight of the noblestamongthem . So that having no other friends than the faction of Paul Anthony Soderin , who made his advantages of him , to keep up the popular State against Guy Anthony Vesputius , who would have setled a kind of an Aristocracie , they were not able to resist the contrary party , which in the heat of the commotion forced open the gates of his Monastery to bring him to execution , so to quiet the City by the death of a man who kept them at a distance with the Pope , by reason of the novelty of his Doctrine , and raised such factions and parties amongst them , as had they gone further , must needs have buried them in the ruine of their State and Seigneury . I am not ignorant that many Authours are of a direct contrary opinion to me , as who am inclin'd to assent to Paulus Jovius , Machiavel , and Cardan , who rank this Authour , if not among the most fortunate , yet among the most eminent and famous Politicians , as being one of those Monks St. Hierom speaks of , Qui Daemonum contra se pugnantium portenta fingunt , ut apud imperitos , & vulgi homines miraculum sui faciant . For one half of the book he hath writ upon his Prophecies , contains nothing but the conferences he had with the Devil , taking him for a Hermit . But what indeed contributed much to his reputation , was the influence he had over two sorts of persons who favoured him very much . The former were certain Catholikes , as Johannes Picus , and Franciscus of Mirandula , de Benivenius , Marsilius Ficinus , Flaminius , g Marth●us Tosca●us , and divers others , who receiv'd his predictions as celestiall and divine , and speak not of his piety , Learning and good life , but witha certain admiration . In so much that Benivenius a Florentine Priest put forth a Book of his miracles and Prophecyes ; and Franciscus Picus was so passionate in his vindication , that he stick'd not , though a man very religious and a sound Catholick , to derogate much from the Authority and power of the Pope , to shew that Alexander the Sixth had no reason to forbid him the Pulpit , and to excommunicate him . The other sort of people that had a great veneration for him , were of a different religion from the former , that is , a Beza , b Vigner , Cappel , du c Plessy , Mornay , and all the Lutherans of Germany , who ordinarily in their writings call him the faithful witnesse of the Truth , the fore-runner of Evangelicall reformation , the scourge of great Babylon , the sworne enemy of the Romane Antichrist , and in a word , to conclude with d Jessenius , a Jessen , the Italian Luther . Only it is to be wondr'd they call'd him not also the John Hus of that Country since they both suffered the same punishment , that they were but Archhereticks , and are both written in Capitalls in the Catalogue of their Martyrs , as may be seen by these verses put under his effigies . En Monachus solers , rerum scrutator acutus , Martyrio ornatus , SAVONAROLA prius . But there is this maine difference between these two sorts of persons ; that the former have said much good of Savonarola , because , replying on the common opinion , they thought him a good man , not searching any further then others into his internall dissimulation , or rather because most of them were his intimate friends , as is apapparent , in that Johannes Picus , who dispos'd , as he could , of Benivenius and Marsilius Ficinus , was resolv'd a little before his death , to turn Dominican , upon the meer perswasion of this Frier ; as also in that Franciscus Picus dedicated a Book to him entituled , De morte Christi & propriâ cogitandâ . On the contrary the other sort had no otner reason to celebrate him , but that his Doctrin was not perfectly Catholick , that he threatned the Ecclesiasticks with an approaching reformation ; that he preach'd scandalously against the manners of the Clergy & Court of Rome ▪ and la●tly , because he derogated from the Authority of the Popes . For which , if my word may not be taken , take it from Beza , who speaking of him in his Elogies , sayes roundly and confidently , Homini tam perditò scelerato quàm fuit Alexander ille Borgia Pontifex hujus nominis sextus , usque adeo displicuisse , ut non ni si te indignissimé damnato , & cremato quiescere potuerit , maximum esse videtur singularis tuae pietatis argumentum . Whence it is clear that all the praise hath been given him to this day is to be attributed either to the affection of his favorities and friends , or the subtlety of certain Heterodox persons , who would gladly make him more zealous then St. Paul , more eloquent then Chrysostome , and more learned then St. Augustine , out of an imagination that it is some way advantageous to them . But to make a more rationall and equitable judgment of him , we may say , first , of the Predictions which have made him so famous , that they are so far from being the effects of divine Magick , such as were those of the Prophets , and divers other Saints and favorits of God , that on the contrary , they have prov'd almost all false . For instance , these : his affirming that Charles VIII . would come a second time into Italy ; that he should come to an unfortunate end , that endeavour'd to rule in Florence ; that Johannes Picus should recover of the sicknesse , whereof , two dayes after , he dy'd ; and divers others of his prophesies , much more vaine than these , as they are at large cited and exemplify'd in a Book which Johannes Pogus hath purposely written to discover the falsity of them . But if any have fallen out true , it is to be attributed either to Chance , or that he had notice of what should be done by some of those many friends he had in the Counsels of the Florentines , and the K. of France . And lastly for the rest of of his actions , they easily discover him a very great Politician , putt many times upon very honourable Employments , and endu'd with an Eloquence , so ready and persuasive , that he may well be compar'd to those ancient Orators , who were as powerfull in popular and democraticall Governments as the winds are upon the Sea , entertaining them as they pleas'd both in the Calmes of peace and Storms of war , tossing them now , on one side , then on the other turning them upside down ; and in a word , disposing them at their pleasure by the Charmes of their discourses . This may Savonarola presume he did for the space of ten years at Florence , though he had withall the assistances of his revelations and a counterfeit sanctimony to keep up his credit for so long a time ; knowing well by the examples of Mahomet and Arrius that the respect we have for Religion hath an extraordinary influence upon us , and that when a man hath once the reputation of living holily , he perswades the people to what he pleases ; especially when he is endu'd with the grace of well speaking , and a more then ordinary eloquence . To prove this , we may instance in the fortunate and temerarious enterprise of the Religious man Almohadi , who being excellently learned and well vers'din the Alcoran , undertook without any other assistance than that of an Astrologer that seconded him with his predictions , and the great opinion men had of his life , to crowne , King of Africk , the Son of a Potter , a poor and necessitous man , called Abdelmon . To effect which with more ease , he first , got some followers by the introduction of a new Heresy , and then perceiving himself sufficiently seconded so far as to engage in the publick Affairs , and to reforme them at his pleasure , he began to propose that Abdelmon , was a person rai●'d up by God , who through his meanes , would plant the holy Alphurcanistick Law through all the world . His next businesse was to preach down the race of the Almoravides , calling them Tyrants and Usurpers , as such as had driven out the family of the Alabeci , and the blood of their Prophet Mahomet . This done , he set upon the person of the Caliph of Baldac , high Prist of their Law , and did so well , by the force of his perswasions , that , having gottten this Abdelmon the assistance of the greatest part of the Nobility , there happened a great battle between them , wherein the King Albohaly Aben Tessin being kill'd in the year 1147. this Noble Potter Abdelmon was made King and Miramomelin of Africk . From this story I leave men to judge , whether Savonarala might not governe at Florence , quando ( as Paulus Jovius , speaking of him , well observes ) nihil validius esset ad persuadendum spec●e ipsa pietatis , in qua etiam tuendae Libertatis studium emineret . I should have left Michael Nostradamus out of this Apology , were it not to adde some lustre to so many excellent persons , by the temerarious ignorance and little merit of this upstart prophet , as the sparkling of a Diamond is heightned by a little foile . Or rather to imitate that great Julius Caesar Scaliger , who having pass'd his judgment on the most famous Poets , would needs give the same upon Rhodophilus and Dolet alledging by way of excuse that it was in imitation of Aristotle , who in the same Book treats of living Creatures and their ordure and excrements . This may I much more apply to this Monster of abuses , whose li●e I shall not set forth according to its principall circumstances , since they are so flat and pittifull that no Historian hath yet medled with them , but the Author of the French Janus , and the Pleiades , it being my businesse , only to observe the vanity of his Designes . For not content to have cheated us in his praedictions , which he printed at the beginning of every year from 1550. till 1567. he further im●gin'd , that he might easily blast the memory of Merlin , Telesphorus , Cataldus , Lolhardus , Joachim Savonarola , Laurentio Miniati , Antonio Torquatö , and all those that had dabled in predictions , by the reputation he was in hope to gaine by publishing a Decad of Centuries , upon the future state of all things in the world . These were no sooner abroad , but they immediately got him a quite contrary repute : some , as Ro●sard and Monluc not knowing what to say to their falling out true sometimes ; and others looking on them as lyes fooleries and impostures , and containing such a diversity of crafty ambiguities , that it were in a manner impossible not to find something among so many thousands of tetrasticks upon any occasion a man can propose to himself : Accordingly did ▪ some take thence occasion to make sport with those falsities , among whom the most ingenious was he , who , without charging him with contradictions , or calling him Monstre d' abus , and Monstra-damus ▪ as divers did , onely sent him this Distick ; Nostra damus , cum verba damus , nam fallere nostrum est ; Et cum verba damus , nil nisi nostra damus . But as there is no Cause so desperate which , in time , meets not with some that will patronise it ; so much it be acknowledg'd , that there are a many hollow braines , and minds fit only to receive any thing that is extravagant , and that without any examination , who think their pockets empty without these Centuries , which they idolise as Humanists do Petronius , and Politicians Tacitus , looking on them as more infallible then the Gospell , and making it appear on all occasions that happen daily though ever so triviall . Virg. geor . 4. — Novit namque omnia vates ! Quae sint , fuerint , quae mox ventur● trahantur . Yet does not this Idolatry hinder , but that among those who admire them so much , it is a controversy by what meanes the Authour could arrive to such a certain knowledge of things to come . Some hold he got it by the practise of judiciall Astrology ; others , that it was reveal'd to him by the meanes of some familiar Daemon ; and a third sort , that he had no other assistance then that of the capacity of the humane Soul to foretell things to come . For , according to the opinion of Avicenna , when she is disengag'd from the government of the body , she suffers a certain paralysis , and leaves it as it were buried in the masse of its terrestriall Element , that so she may be free to consider what is at the greatest distance from her . Then it is that shee sees things to come as present , which she could not have done while the exigencies of the body divert her from this contemplation . And this happens for the most part , when , being forc'd against her naturall motion by the violent agitation of Melancholly she displayes and discovers what is most hidden in her , that is her divine and celestiall forces and faculties ; so that there is nothing hinders her from exceeding her ordinary Limits , and arriving to the knowledge of things to come . Of this we have some experience in old men , who being in the utmost declination of their age , do often foretell what afterwards comes to passe ; as if the soul , by a certain anticipation , were already at Liberty . To strengthen this last opinion , they adde that were some reason to charge Nature with a certaine discare of mankind if she deny'd this perfection to man when we see the birds call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Messengers of the Gods , as Euripides terms them , and severall other Creatures , foretel , by the disposition of the Aire the changes of seasons , wind , raine , fair weather , tempests , and all this without any other instruction than that of their naturall instinct . I have been more particular in this last cause , then in the other two , because Nostradamus himself confesses in his Epistle to the three Centuries dedicated to Henry the second of France , that he uttered his predictions rather through a naturall instinct attended by a Poeticall fury , then by any assistance of the rules of Poesy , though he had reconcil'd them to astronomicall Calculations . But since the truth & reputation of that so Mysterious book cannot subsist but by one of these three reasons , they certainly are to be blam'd for their over-credulity , who would ground the Authority of this Fortune-teller , upon causes , which if they had well examined them , they should have found more false than any of his Centuries . And this it were the more easy to shew , in that , of all predictions and Prophecyes that ever came to our knowledge , we have not met with any more particular then those of Nostradamus , who precisely markes out all the accidents and severall Circumstances , even to occurrences of litle or no concernment . Whence in the first place I inferre , that he could not compose those predictions by the assistance of Astrology , the Authors whereof having not left us any rules whereby we might attain the knowledge of those particulars . For these are no more under the juridiction of that Art , by reason of the uncertain emergencies of their causes , then things purely free and contingent , such as are the actions that depend meerly on our will , and which in regard they have not any determinate truth or falshood cannot be either known or foreseen by the help of any humane science , till such time as they are present . In the second place , I inferre , that he could not have done it by any revelation from Daemons , because even they , consider'd in their nature , have not any knowledge of these actions which are free & depend purely on our will , as being not able to foresee them either in their causes , or their effects . Not in the former , because they are uncertaine while they remaine buried in the several motions of our mind , as being such as St. Paul speaks of to the Corinthians , None knows the things of man but the spirit of man that is in him : not in the latter , as being such as cannot be known till they appear . So that if we allow his prophecies any foundation , it must be that of the third cause , grounded on the naturall capacity men sometimes have to foretell things to come , which yet is pertinently refuted by a Cicero and the learned b Valesius , who digg up the very corner stones of this erroneous opinion . To answer therefore , in few words , all those reasons alledged to confirme it , we are indeed to acknowledge , that Melancholy may , by reason of its qualities , make men more desirous and capable of Sciences , more earnest in the disquisition of causes , and more perseverant in the deepest contemplations upon any subject ; nay that it may cause certain motions in the soul , whereby it makes sooner discoveries of the reason it would find out . But we must deny that there can proceed from it this naturall Divination , whereof there is not in it either the cause , principles , or beginnings . Nor is it to be credited , that old men are more likely to foretel things then others , unlesse it be by way of Revelation , as Jacob did , or the Pope Pius V. & the Archbishop Angelo Catto . Of these two last , the former knew by revelation that the Christians had gain'd the battel of Lepanto ; the other acquainted Lewis the Sixth with the death of the Duke of Burgundy at the very hour it happened . And lastly for the foresight of certaine Creatures , Leonard Vair will tell us , that the gesture of their bodies does not portend any thing to come , but only what is present , that is , the humid influx of the Aire , which , by a naturall instinct , they feel in their bodies , assoon as it gathers together in the Element . And as to the Birds which shift Countries according to the severall seasons of the year , it is not so much out of any foresight in them , of Spring , Winter , or Autume , as a certain knowledge of those vicissitudes according to the naturall alteration of their bodies , proceeding meerly from heat and cold , or some other quality unknown to us . This premis'd , I leave those to judge who are not over-easily drawn in to embrace opinions without any reason or gronnd , what esteem should be had of these fine Centuries , which are so ambiguous , and contradictory , so obscure and enigmaticall , that it were no miracle if among a thousand tetrasticks , whereof every one speakes commonly of five or six severall things , and particularly such as ordinarily happen , there comes in a Hemistick mentioning the taking of a Town in France , or the death of a Grandee in Italy , a plague in Spaine , a Monster , a great fire , a victory , or something of this nature , as if those Emergencies were extraordinary , and happen'd not at one time or other . And yet this is the main motive of that little hope there is to see these prophecyes veryfi'd as being such as we cannot compare to any thing more fitly then to Therame●es's shooe , which fitted all feet ; or that Lesbian rule , which being of Lead , bent it self to all figures , concave , oblique , round , and Cylindricall . So may we say of this Authour , that his maine designe was so to write as to avoid a clear and intelligible sense , that Posterity might interpret his predictions as they pleas'd . For though John Aime Chavigni , one that , of all others , hath foolishly trifled away his paines upon all kinds of Prophecyes hath shewn in his French Janus , that the greatest part of Nostradamus's predictions are accomplish'd near thirty years since ; yet are they still brought upon the stage when any thing remarkable falls out , as for Instance , those that are scatter'd abroad upon the death of the Marshall d' Ancre the great fortune of Monsieur de Luynes ; and the firing of the Palace and the Bridges of Paris . And indeed , that there are not found some upon all occasions , is only because men will not be at the paines to search them out , since they met with something about that imaginary monstrous fish which some years since was sold up and down in effigie , and that the Author of a little book called ▪ The Chymist , or French Conserver , sayes very ingenuously , pag. 15. that Nostradamus had spoken of him , above thirty four years before he was born , quoting him by his name and Armes in the 31. tetrastick of the 6th . Century , La Lune au plein de Nuict sur le haut mont , Le nouveau Sophe , d' un seul cerveau l' a veuë . This he is so confident of , that he affirmes it cannot possibly be meant of any other then himself , for certain reasons by him layd down in the said Book . But because it may be objected that the Author of the French Janus , who translated divers of the Centuries into Latine verse , does , by the explication he makes of them evince the truth at least of some of those tetrasticks , & consequently that I ought not so farre to discredit them , especially those whose events are yet uncertain ; I shall briefly answer , and withall conclude this Chapter with that excellent passage of Seneca , Patere etiam aliquando Mathematicos vera dicere , & tot sagittas cum emittant , unam tangere , aberrantibus caeteris . To which adde that of Phanorinus in Gellius , that , ista omnia quae aut temerè aut astutè vera dicunt , prae caeteris quae mentiuntur , pars ea non sit millesima . CHAP. XVII . Of St. Thomas , Roger Bacon , Bungey , Michael the Scot , Johannes Picus , and Trithemius . I Have sometimes wondered there should be among the Romans a Law so barbarous , as should impower the Dictator to put to death any Citizen he pleased , without allowing him to make any defence for himself , and that without the least fear of being call'd to any account for so doing . But there is more reason to wonder now , when a man reflects on the temerity of those Writers , who , though they have not the power of the ancient Dictators of Rome , do yet so confidently condemn the most eminent Authours , not as deserving death , but as guilty of a crime , as Johannes Sarisberiensis affirms of it , morte digni sunt qui à morte conantur scientiam mutuare , which deserves nothing lesse . Nay , such is their impudence , that they have no more respect for Religious men , Bishops , and Popes , than they had before for Philosophers , Physicians , and others of greatest authority among the Learned . For if we look for any reason of this rigorous proceeding , there will be no other sound than that they strike at all , without any exception of persons , Tros Rutulusve fuat , out of an excesse of zeal to the truth , as they imagine ; so under the shadow and conceit of their pretended integrity , to the prejudice of the accused innocent , to gain the greater credit to certain collections and gleanings of I know not what ridiculous and ill digested relations , which would never find Readers , were there not more fools who are delighted to see extravagant pictures , than wise men that have the patience to contemplate a simple and naturall Beauty . Since therefore it were indiscretion in me to break off this Apologie , when I am come to that point for which principally I undertook it , I think it now time to speak of Religious men , and to shew what ingratitude it were in us to make so sleight acknowledgement of the obligation we owe them for the preservation of Letters , from the times of Boetius , Symmachus , and Cassiodorus , to the last taking of Constantinople . At which time Learning began to creep out of Monasteries , which for all the time before , had been ( as it were ) publike Christian Schools , where not only youth , but also such men as would apply themselves that way , were instructed in all manner of Disciplines , Sciences , & Morality , and that to such a height , that not content with that so famous Quadrivium of the Mathematieks , which , besides all that is now shewn in Colledges , was then taught , Medicine , both as to Theory and Practice was so well cultivated , that we need no more to convince us how expert they were therein , than the writings of Aegidius , Constantine , and Damascene , Joannitius , Peter of Spain , and Turisanus . So that it were easie for me to answer those who charge them with illiterature and ignorance , did I not think it more requisite to apply the remedy where there is most need , and by culling out five or six among them , — Qui ob facta ingentia possunt Verè homines , & Semidei , Heroesque vocari , to rescue them from the crime of this Magicall Idolatry , which were so much the more horrid and abominable , practis'd by them , by how much they are principally those who should oppose it , and cleanse mens minds thereof , as well by the example of their good lives , as by the zeal and fervencie of their learned instructions . We are then to consider , that the Authour of the Book entituled Ars notoria , publish'd by Giles Bourdin , layes this foundation for the reputation thereof , that the holy Ghost had dictated it to a St. Hierom , which we must allow upon another assurance of his , that he translated the history of Judith in one night . To which adde , that Johannes Picus affirms , he had seen a book of Enchantments , which diverse weak judgements hold was interpreted by the same St. Hierom , though with as little reason , as Trithemius affirms , as some attribute certain conjurations of the four principall Devils to St. Cyprian Bishop of Carthage . This consideration premis'd , I doubt not , but the evident falshood of these calumnies , will prove a certain light to the judgement we should passe on those books of Necromanticall Images , the Metallick Art , the Secrets of Alchymy , and that De essentiis essentiarum , divulg'd and vented daily under the name of St. Thomas Aquinas , justly sirnam'd by a Picus , Splendor Theologiae , by Erasmus , Vir non sui saeculi , by b Vives Scriptor de schola omnium sanissimus , and by the consent of all Authours , with that of the Church , The faithfull Interpreter of Aristotle and the holy Scripture , The base and foundation of Scholasticall Divinity , and in a word , the Angelicall Doctor . For I would know , what ground there were to imagine , that this great Intelligence , canoniz'd in the year 1322 , and whose doctrine was approv'd by a Decree of the University of Paris , in the year 133● ▪ and by three Popes , Innocent V , Urban VI , and John XXII , should trouble himself with either Magick , or the extravagancies of the Alchymists , who might indeed have brought him over to their party , had they not forgot one thing , which is to dash out and corrupt , as some Hereticks do , that passage of his Commentaries , upon the second Book of the Master of Sentences , where he formally impugnes the possibility of their transmutations of Metals . Whence , me thinks , they should take warning not to expose themselves so freely to the scorn of those who distrust whatever comes from them , & who read these supposititious books out of no other designe , than to observe their great indiscretion therein , and the little judgement they have to carry on their subtle plots . We may instance , not to engage into an infinity of proofs , in their making this great Doctor speak so childishly in the Book De essentiis essentiarum , that he might very well be said to have no more acquaintance with his works , than the barbarous Inhabitants of Margajats and Topinamboux in Africk , who should beleeve that such low and reptile conceptions could fall from a mind so high and sublime ; or that he ever dreamt of what they make him say in the same Treatise of an Astrologicall Book , which Abel , son of Adam , lodg'd within a stone , found after the Deluge by Hermes , who took the book out of it , wherein was taught the Art of making Images under certain Planets and Constellations . Besides the story concerning himself , that being disturb'd in his studies , by the great noise of Horses passing by his door every day at watering time , he made the image of a Horse , according to the rules of the said Book , which being put in the street two or three foot under ground , the Grooms were thenceforward forc'd to find out another way , as being not able to make a Horse passe that way , Spectatum admissi risum teneatis amici ? For I think a man must be more Agelastus than ever Crassus was , if he can refrain laughing at this pretty relation , since that , not to say any thing of the absurdity of its circumstances , there could not possibly be found out another more contrary to the Doctrine of St. Thomas , who in all his works , and particularly in his Sum , in his Quodlibet Questions , and in his Treatise of Secret Vertues and Properties , denies , that these images can receive any vertue from the Stars and Constellations under which they were made . This certainly were enough to shew the impertinence and absurdity ; it is , to charge this great person with contributing ought to the composition of these books , though we should not presse , that Trithemius in his Catalogue of Ecclesiasticall Authours , mentions not any one of them printed with the body of his works , collected into seventeen Tomes ; nor take any notice , that Johannes Picus laughs at that book of Necromanticall Images , and Franciscus his nephew , though much a servant and favourer of the Alchimists , makes it a great question , whether those Books of the Metallick Art , are not to be attributed rather to the Alchymists then St. Thomas . To which I may adde , that , as Delrio affirmes , the Commentaries upon the Nativity of one Thomas an English man , have been publish'd under his name because of the nearnesse there is between these two Latine words , Anglicus and Angelicus ; so it may safely be inferr'd , that since , according to all the Daemonographers , there have been diverse other persons of the same name that have writ severall Books in Magick , it were more rationall to imagine that that of the Necromanticall images should be rather father'd on them then on St. Thomas of Aquin , of whom it shall be said , in spight of all Ignorance , and to the despaire of the Authours of these calumnities , — Et molliter ossa quiescent Semper , & in summo mens aurea vivet Olympo . Had we the Book , which John Dee , Cittizen of London a very great Philosopher and Mathematitian saies he had written in defence of Roger Bacon , where he shews that whatever was said of his miraculous operations is rather to be attributed to the knowledg of nature , & the Mathematicks than to any commerce or conversation he ever had with Daemons ; I should have as litle to say of him as of Apuleius who clear'd himself from the like accusation in two Apologies . But since that Book ( at least that I know of ) never yet came abroad , I must imitate the grassehopper in Aelian , and supply the want of this broken string , with what is to be had , so to rescue the reputation of this English Franciscan , who was a doctor of Divinity , and the greatest Chymist , Astrologer and Mathematician of his time , from being condemn'd and buried among the multitude of Conjurers and Magicians . For , so far was he from making one of their number , that a man can no way better justify and defend him , then by producing his own declamations against Magick , unlawfull Books , Characters and spells , as you have them in the three first Chapters of an Epistle he writ of the Powor of Art and Nature . Adde to this that Delrio is content to observe only that there were some superstitious propositions in his Workes , such as haply was that which Franciscus Picus saies he had read in his Book Of the six Sciences , where he affirmes that a man may become a Prophet and ●oretel things to come by the meanes of the Classe Almuchefi , compos'd according to the rules of Perspective , provided he made use of it under a good constellation , and had before hand made his body very even , and put it into a good temper by Chymistry . Nor ▪ indeed am I at all satisfy'd , why Wierus and divers others Daemonographers should so readily charge this Philosopher with the exercise of Geotick or prohibited Magick , when he , whom they all so much acknowledge , Johannes Picus of Mirandula , maintaines , that he studied only the Naturall . Whereto may be added the testimonies of three famous English Authors , a Lelandus b Selden and Bayly ; as also that of Dr. c Pits , who laughs at their foolish credulity who give any credit to this popular Errour , especially since , as Selden affirmes , there 's no English Historian ever made mention of his Magicall operations or any brasen Head , which the populace believe he made . Upon occasion whereof Majerus observes that he is brought in as a great Magician in all Comedies and that the common report is , that he and his Fellow-Frier Thomas Bungey were seven years about that Head , meerly to know of it whether there were not some meanes to compasse England with a wall or Rampart , whereto it gave an answer which yet they could not understand , for , not expecting to receive it so soon , they were taken up with something else than hearkening to that Oracle . A very fine relation certainly and suitable to the false witnesse from whom we have it , if ever there were any false , that is , the multitude , as having alwayes been accounted such by all good Authors , especially a Seneca and b Lactantius . The former affirmes , you must never appeall to it in any thing of Consequence , Quaerendum non quod vulgo placet , pessimo veritatitis interpreti : and the other had reason to admonish us , that Vulgus indoctum pompis inanibus gaudet animisque puerilibus spectat omnia , oblectatur frivolis , nec ponderare secum unamquamque rem potest . This were enough to stifle that vulgar story , should I say nothing of all the impertinences that accompany it , since they so evidently discover themselves . I take it therefore to be enough for my purpose to note that the structure and composition of this head was a thing absolutely impossible for the reasons I shall give for it in the next Chapter , and withall that Roger Bacon never minded the making of it , the whole fable having no other ground then common and popular reports . For it being ordinary old wives talk that Pope Sylvester , William of Paris , Robert of Lincolne , and Albertus Magnus had made such discoursing Statues , it might very well be added that Rober Bacon had in like manner made one , since that , being a great Mathematician , as may be seen both by the Treatises and instruments of his invention he sent to Pope Clement the fourth and his two Books , printed within these fifteen years , of Perspective and Glasses , it is not unlikely he did many extraordinary things by the help of that Science ; whereof the cause being not known to the vulgar , ( which was much more rough-hewn , and barbarous than it is now ) it could do no lesse then attribute them to Magick . But for that he hath for compurgators all learned men , and particularly the Jesuits , who put into their Mathematicall Theses defended at Pont ● Mousson in the year 1622. on the day of the Cannonization of Ignatius , and Xavier , That it was possible for a man well vers'd in Opticks and Catoptricks ( such as undoubtedly Bacon was ) dato quolibet objecto , quodlibet representare per specula , montem ex atomo , suillum aut asininum caput ex humano , Elephantem à capillo . What hath been said of Bacon , may be also apply'd to Thomas Bungey , who , meerly because he was his Colleague in studies lying under the same misprision , must be included in the same defence . And for this there is so much the more reason , in that Delrio sayes not any thing of the Book he writ of Naturall Magick but that it containes certain superstitious propositions . Besides had he been in the least thought guilty of this crime , they would have been more carefull then to make him Provinciall of the Order of St. Francis in England , as Dr. Pits affirms he was ; and withall that whatever is said concerning his Magick , proceeds only from his being an excellent Philosopher and Mathematician . The like solution may serve to justifie Michael the Scot , who was no Ignorant person as those imagine who never saw his name but in the books of Daemonographers , a people that would have nothing to say of him , were it not to rank him among the Magicians , in imitation haply of the Poet Merlin Coccaius , who took a pleasure to discribe his enchantments , and Dante the Florentine , who speakes thus of him , at the end of the twentieth Canto of his Hell. Quell ' altro , che ne ' fianchi é cosi poco , Michele Schotto fu , che veramente ▪ Delle Magiche frode seppe il gioco . — See you that trifling fellow there ? 'T was Michael the Scott , who knew his part ▪ In all the roguing cheats of Magick Art. For , besides that he is cited as a great divine by the most learned of the Carmelites , and Prince of the Averroists , Johannes Bacco , it is easily judg'd , as well by the two Books we have of his , Of Physiognomy , and Questions upon the Sphear of Sacrobosco , as by his History of Animals and the testimony of Pits , that he was one of the most excellent Philosophers , Mathematicians , and Astrologers of his time ; and upon that account much favour'd by the Emperour Frederic II. to whom he dedicated all his Books , and foretold him that he should die in a castle called Fiorenzola , having also foreseen that himself should end his dayes in a Church . And indeed it came to pass , as de Granger in his Commentary upon Dante affirmes , when being on a certain day adoring the body and blood of Jesus Christ , kneeling near the place , where a bell was then tolling , the rope drew down with it a stone , which falling on his barehead , killed him in the place , where afterwards he was buried . This lay'd down , I leave men to judge whether they who calumniate him without any proof , and that rather out of custome then any knowledge they had of him , are to be credited rather then the Authority of Pits , a divine and moderne Author , who speaking of him , saies expresly , that though he was look'd on as a Magician by the Vulgar , prudentium tamen et cordatorum hominum longè aliud fuit judicium qui potius perspicax ejus in scrutandis rebus abditis admirabantur ingenium , laudabant industriam , quàm reprehendendam judicabant curiositatem , inspiciebantque hominis scientiam , non suspicabantur culpam . And for the formall authority of Dante and Coccaius , it cannot conclude any thing to our prejudice , since these two Poets might well derive such a narration from the vulgar , meerly to sweeten and embellish their Poems , and that Cicero justly laughs at those who take the Poets for good security for any thing they say , when there is so great a difference between the conditions of a Poem and that of a History , quippe cùm in illa ad veritatem referantur omnia , in hoc ad delectationem pleraque . Since then it is easily discover'd by what we have already said , that the ordinary judgment falling on learned men is to be charg'd with Magick I conceive few will wonder , if he who was called by a Scaliger , Monstrum sine vitio , and by b Politian ( with the suffrages of the publick voice ) the Phoenix of all the great Witts , Picus of Mirandula , could not give Hermolaus Barbarus so slender an account of his expence of Six whole years in the reading of Scholasticall Authours , but that the lustre of his great learning must needs so dazzle those who measur'd it with the fewnesse of his years when he began to break forth , that some , as a Zara , look'd on it as a miracle , and others , in b Tarquin Gallutius , are so injurious to him , as not to believe he could arive to that wisdome and capacity but by the meanes of Magick . Upon which if I may give my opinion , I conceive I may truly say , that those who are so much prejudic'd against the Learning of this great man , were persons certainly as ignorant as that Divine , who , as the same Picus affirmes in his Apologie , being ask'd what the word Cabala signify'd , answer'd , it was the name of a wicked man and an abominable Heretick , who had written divers things against Jesus Christ , and that all his followers were called Cabalists . For though it may be said , haply more truely of him than any other , — Primordia tantae Vix pauci meruere senes — and that his Learning is to be admir'd as well in respect of his age as the time he liv'd in , wherein Letters did but as it were bud out of the thorns of Barbarism ; yet is it too great a mistrust and limitation of nature and her forces to think she could not raise this man to such a supreme degree of perfection , as might be a marke for all those that would be like him . Mankind is a large field wherein Nature exercises her self severall wayes , sometimes sporting her self with an Amphistides , who could not tell as far as four , a Thersites , a Meletides or a Cecilian ; and sometimes priding it in an Alexander , a Caesar , a St. Augustine , or a Picus of Mirandula ; using , according to the opinion of Trismegistus , gold , silver , and lead in their Composition . It was a saying of Neocles in commendation of his Brother Epicurus , that Nature , in his generation , had assembled together all the Atomes of prudence into his Mother's Belly . And why may we not , with the same flourish , affirm that she may have united all the externall causes of Aire , climate , Stars , diet , towards the composition of a body , so to produce a Mind that should be the paragon of others , and as it were the mold by which others might be made . In this was cast that of Paulus de la Scale , who , in the year 1553. maintained , at Boulougne 1543 Conclusions upon severall subjects of all kinds , and that before he was 22. years of age . That of the young man mention'd by Cardinall Bembus , who propos'd 4500. at Rome . That of Postellus who moderated in the Schooles at 13. years of age . That of Gesner and Erasmus , who were more learned at twenty , then others ordinarily are at fifty . That of Agrippa , who at twenty two interpreted the Pymander of Trismegistus , and the Book De verbo mirifico . That of Maldonat , who was admir'd for his reading of Divinity at twenty seven . And lastly that of Edward du Monim , who may be said to have been made up all of fire and spirit , since that , ere he was ariv'd to the twenty sixth year of his age , wherein he was kill'd , he was so great a Master of the Italian , Spanish , Latine , Greek and Hebrew Tongues , as also of Philosophy , Physick , Mathematicks and Theology , and had withall so fluent a vein of poesy in all those Languages , that he translated into Latine verse , and that in lesse then fifty dayes , Bartas's work of the Creation , and saw printed before his death , five or six large Volumes of his Poetry highly celebrated by the greatest witts of the last age , Fumaeus , du Perron , Goulu , Daurat , Morel , Baif , and du Bartas . Since therefore Pliny tells us , that Naturae rerum vis atque majestas in omnibus fide caret , si quis modo partes ejus ac non totum animo complectatur , and that we can exemplify in so many that came so near this Picus of Mirandula , were it not more rationall to admire the extraordinary effects of Nature by judging of the one by the other , then basely to subject it to Spirits and Daemons , especially in things wherein there is not ought beyond the reach of her power and performance ? Lastly , for the Abbot Trithemius , who is call'd by Thevet in his life , a subtle Philosopher , an ingenious Mathematician , a famous Poet , an accomplish'd Historian , a very eloquent Orator , and eminent divine ; I find that those who would make him a Magician , may in the first place , ground their so doing on a little Book of three or four sheets printed under his name in the year 1612. intituled , Veterum Sophorum Sigilla & imagines Magicae , sive Sculpturae Lapidum aut Gemmarum ex nomine Tetragrammaton cum signatura planetarum , Authoribus Zoroastre , Salomone , Raphaele , Chaele , Hermete , Thelete , ex Joan Trithemii manuscripto erutae . Another ground may be his own speaking so pertinently of Magick , and his giving himself the title of Magician in some of his Epistles . And a third and last , his writing the Book of Steganography , a treatise stuff'd with the names of Devils , and full of invocations , and , as very pernicious , condemn'd chiefly by Charles Boville a learned and eminent Divine , who makes it worse then that of Agrippa or any other Authour , in the Epistle he sent to Germain Ganay Counsellor to the King , and since Bishop of Orleans , four years after he had seen and read it in the very study and Abbey of the said Trithemius . This was Authority enough for a Wierus , b Thevet , c Delrir , d Godelman and most of the Daemonographers to be of the same opinion . But for my part , I am of another , as conceiving that those , who would judge with more truth than passion as well of this last as the two former proofs , will beware how they blast with eternall infamy the memory of any man especially an Ecclesiastick , upon such poor grounds as these light ▪ conjectures , which are absolutely vaine , false , and forg'd . For besides the reasons layd down in our 6. Chap. that Pamphlet of making images and Characters upon Stones under certain Constellations is a pure imposture and cheat of Booksellers , who thought fit to print it as newly retriv'd out of Trithemius's study , whereas , above 120. years before Camillus Lienard made it the third Book of his Mirrour of precious Stones , besides that it was publish'd by Ludovicus Dulcis in a treatise on the same subject , as also by Rodulphus Goclinus in above four or five severall impressions of his Book De Unguento Armario ; so true is that axiome of Aristotle , that , Ad pauca respicientes de facili enuntiant . But be it suppos'd that that little treatise had been transcrib'd out of Trithemius's , who would thence inferre that a Book of superstitious Astrologie were a sufficient testimony to condemne those of Magick who have it in their possession , especially since there cannot the least indicium be drawn from five or six Epistles printed at the end of Trithemius's Polygraphy , to confirme that opinion to his prejudice , nay they rather justifie him , as may appear by the reading thereof and by a Gerard Dorne and b James Gohory , who shew from their enigmaticall sense that they cannot be interpreted of any thing but Chymistry . So that it may be truely said that all the suspicion there is of his being a Magician , as he himself confesseth , proceeds only from the publication of a Letter he se●t to a Carmelite of Gaunt named Arnoldus Bostius , wherein he specifi'd many miraculous and extraordinary effects , whereof yet he discover'd the wayes of performance in his treatise of Steganographie . For the judgment thereof of Charles Boville being publish'd about the same time , people were presently perswaded that such things could not be taught in any but a Magick Book , and that Trithemius must needs be excellently well vers'd in Conjuring and Invocations . Now the first that oppos'd this calumny , after he , who was most concern'd in it , had clear'd himself , as well by the key to that book , and diverse passages of his Works , was a James Gohory , who writt a short vindication of this Steganography , against the calumnies of Wierus Boville and Cardan . In which designe he was seconded by b Vigenere , c Boissardus and d Duretus , who have shewn that Trithemius had no other designe in that book then to discover a new , and much surer way then that of his Polygraphie , to write and communicate freely one to another whatever were more secret , by the meanes of an invention which could never be suspected to have any other then the right sense , nor dis-cypher'd by any but him that had the key of it . This is further confirm'd by one Sigismond an Abbot of the order of St. Benedict , who writt a Book , called , Trithemius sui ipsius vindex ; and by the divine Adam Tamerus , in an Oration printed by him on that subject at Ingolstadt . But more remarkably then any , and so as to silence all difficulty , is it done by Gustavus Selenus who hath lately given us an explication of this Steganography in the third book of nine , that he hath publish'd concerning Cryptographie . For he first shews why Trithemius would make it so difficult ; why he would make use of that maske of spirits and invocations ; and then he explaines them and gives such overtures , as whence we may easily judge how far they disparage their own judgment , who with so little consideration blame things they understand not , and withall , that ordinary saying is true ▪ that the most learned are not alwayes the most discreet . CHAP. XVIII . Of Robert of Lincolne , and Albertus Magnus . IF it be true that the Authority of a many makes errour the lesse censurable , and that the number of those that erre with us makes our faults seem the more excusable , gives our opinions some ground , and hides the defects of our perswasion ; I doubt not but those may easily make such an excuse their sanctuary , who seem to write out of no other design than to revive , in their workes , all those calumnies which have been hitherto maintain'd by vulgar ignorance to the prejudice of the happy memory of Albertus Magnus , since that according to the Satyrist , — Faciu●t hi plura , sed illos Defendit numerus , junctaeque umbone phalanges . But if the number of these Authors were not yet less considerable than the prooss they bring , I should ingenuously confess , that it were in me no lesse temerity to take a course contrary to them , than it was anciently in Travellers not to cast a stone at those Pillars and Mercuries in the high-waies , to give others notice of them . And since it is not always , according to the saying of Pythagoras ▪ the surest way to follow the most beaten track , & that the most common opinions are ordinarily the most false , as being such as are rather applauded than examined ; I shall stand upon the same liberty , which I have taken from the first Chapter of this Apology , to passe from the vindication of Religious men to that of Bishops , and shew , that if ever great Learning and the ignorance of a barbarous age prejudic'd any man , Robert Great-head , Bishop of Lincolne , or , as others , of Lancaster ; and Albertus Magnus Bishop of Ratisbonne have just cause to complain . As to the first , if we only except certain Demonographers , who , upon the account of a Brazen Head that spoke , which John Gower an English Poet , said he had endeavoured to make , to serve him instead of an Oracle , rank him among the Magicians ; all Authors agree with Pits , that he was one of the most learned men of his time , a subtile Philosopher , an excellent Divine , a man equally acquainted with the seven liberal Sciences , and the Latine , Greek , and Hebrew Tongues , one that writ a great number of Books , whereof there are some remaining in Philosophy . Besides all which , he was of ●o holy and exemplary a life , that ( not to prove it by the Fable , so well refuted by Delrio , concerning his death , and that of Pope Innocent fourth ) Matthew Paris writes in his Chronicles , that he was in so much reputation among the English , that they called him , the holy Prelate , the King 's faithful Counsellour , the Reformer of the Monks , the Director of Priests , the Instructor of the Clergy , the Nursing-father of Schollars and Students , the Preacher of the People , and the Scourge of Vices . And for Albertus , I am very much oblig'd to Paulus Jovius , that he had not honour'd him with his Elogy , but upon the Title of Great , which was given him even while he liv'd by the universal consent of all Schools . For if we consider with Botero , on what persons , and upon what occasions that title hath been bestow'd , I believe there will be some miracle in it , to see a simple Fryar of the Order of St. Dominick have an Epithet given him , not so ordinary with Popes , Emperours , and Soveraign Princes , had not his works discover'd his desert to be so great , and his Learning so extraordinary , that such a recompence might seem inconsiderable , if Trismegistus had not so reservd the title of thrice great to himself , that it hath not been since communicated to any . Nor shall I need to say with Trithemius , that Non surrexit post eum vir similis ei qui in omnibus literis , scientiis et rebus tam doctus , eruditus , et expertus fuerit . Nor yet with Thevet , that he was so curious in the disquisition of the Secrets of Nature , that it might be said , one part of his soul was transported into the Heavens , another into the aire , the third under the earth , and a fourth upon the waters , and that he had by some extraordinary course , so united and contracted together his whole soul , that nothing that this world comprehends could escape it . For all those Elogies , added to what is commonly said of him , Inclytus Albertus doctissimus atque disertus , Quadrivium docuit , ac totum scibile scivit , cannot so well help us to judge of his Learning as the reading of his own works which would make almost as many volums as those of his Disciple Aquinas , if they were as well reprinted . It is not therefore to be admir'd , if so many things may be said of him upon the account of his knowledge , which being so great and extraordinary , some may very well be extreamly doubtful , others , absolutely false and fictious . To confirm this we have John Matthew de Luna , who living about 120 years since , held , though contrary to the opinion of Polydor Virgil , Magius , Mayerus , Pancirollus , Florence , Rivault , Zezoldus , and all Authors that writ of the invention of Fire-workes , that Albertus Magnus first found out the use of Canon , Arquebuse and Pistol ; For I could never find in these Authors any thing that came near this opinion save that such inventions were put in practise in his time , and that by a Germane Monk call'd Berthold Schwartz , or by a certain Chymist , who , as Cornazanus , an Author ancient enough , conceives , liv'd in the City of Cullen , where it is certain that Albertus Magnus liv'd , ever after he had taken the habit of a Dominican . And this makes me not a litle wonder that the Alchymists should never bethink them of holding this opinion , since they might have done it with much more reason , than attribute to him the knowledge of the Philosophers stone , as hath lately done their great favourer and a better Majerus , who is not asham'd , in his Symbols upon the golden table of the 12 Nations , to affirm , that St. Dominick had it first , and that those to whom he had left it , communicated it to Albertus Magnus , who by the advantages he made of it , discharg'd in lesse then three years , all the debts of his Bishoprick of Ratisbonne , and afterwards taught it St. Thomas Aquinas , while he was his disciple . To give this the greater Authority , he highly celebrates three Books of Chymistry , which he attributes to him , whereof since there is not any of them either among the collection of his works , or specified in the Catalogue made of them by Trithemius , we are only to take notice of that which Fran. Picus saies he writ , Of Quintessence , to shew by the forgery of that , what account should be made of the others , it being certain that Albertus Magnus never contributed a thought towards it . This may be prov'd , not only from his laughing at the Alchymists and their pretended Transmutations in his third Book of a Minerals , as b Velcurion , and c Guybert endeavour to shew , since he there maintains a quite contrary opinion ; but because the Author of that Book calls himself therein , a Friar of the Order of St. Francis , and saies he writ it in prison . These two circumstances , which must infallibly relate to John de Rupescissâ , easily evince , that some Impostor made it his businesse to play the Plagiary , and steal it out of a Book he had written on that subject , to divulge and gain it reputation under the name of Albertus Magnus , according to the ordinary cheat of all Alchymists , who make this their common sleight to inveigle people into a belief of their promises , and by that means , Noctem peccatis , et fraudibus addere nubem . To come then to what is most essential in this Chapter , and to what lies in our power to deliver this eminent person out of the Quagmire of the Magicians , as we have already drawn him out of that of the Alchymists . This were soon done if we would but appeal to the judgement of Anthony de Sienes , and Father Justinian , who writ his Life , or to take witnesses disengag'd from all interest or passion , a Trithemius , and b J. Picus of Mirandula , who absolutely clear him from this calumny . Adding withal , that when it is said that Albertus Magnus was addicted to Magick , it must be understood of the Natural , for fear lest the false opinion of the contrary , might give many occasion to imagine that it were unlawful for us to do what he hath done . But since all these Authorities conclude nothing if some answer be not made to the proofs ordinarily produc'd to blast his innocence ( not to mention that even from his youth , he had such a particular devotion to the B. Virgin , that she wrought such an alteration in his mind , that of an unrefin'd and unpolish'd one , she made it capable of comprehending all things ) we are to consider , that these proofs have no other ground than that of two Books falsly publish'd under his name , and that Androides , which hath given occasion to thousands of Fables and impertinencies frequent in Authors . For the two Books Franciscus a Picus , and b Delrio agree in this , that it were an extraordinary injury to think this holy person Author of that de Mirabilibus , and in these words clear him of it , Alberto Magno tributus Liber de Mirabilibus , vanitate et superstitione repertus est , sed magno Doctori partus supposititius . To which F. Picus addes , that it is falsly attributed to him , as many others were , as , among the rest , that de secretis Mulierum , since Albertus is not so much as nam'd at the beginning of it , as he who hath writ a Comment upon it would perswade us ; besides that it is easily perceav'd , that the Author of it , who ever he was , liv'd some time after him , because he often cites his Authority . So that all the quarrel now lies against that intituled , the Mirrour of Astrology , where is treated of the approved and forbidden Authors that have written of that Art. This is condemn'd by Gerson and Agrippa as extreamly superstitious , and by F. Picus and divers others , because the Author of it maintains a very erroneous opinion in favour of Magical Books , which , with submission to better advice , he holds , should be carefully preserv'd , because the time then drew near , that , for certain reasons , not specify'd , men would have occasion to read and make use of them . To clear Albertus from all suspicion of Magick upon the account of this Book , I can produce no better testimony than that of J. Picus , a person more fit to judge of this difficulty than any other , who in his first Book against Astrologers maintains that the Treatise De Libris licitis et illicitis , was infallibly writ by R. Bacon , whose custome it was to cite and produce such Authors in all his Books , which cannot be observ'd in Albertus Magnus . Besides the said R. Bacon was so strangely addicted to judicial Astrology , that Henry d'Assia , William of Paris , and Nicholas Oresmus , all very eminent Doctors , thought themselves oblig'd to inveigh against his works , and all the vanities of Astrologers . But be it imagin'd this Book was writ by Albertus , I see not why his affirming that Magical Books should be preserv'd by Inquisitors , and persons of like Authority should make so much noise , since that about 100 years since , it was the advice of Revelin not to burn those of the Jewes . a Trithemins is of the same opinion , & b Vasquez saies peremptorily , that Magical Books are necessary , and Magicians permitted by God for the greater conviction of Libertines and Athiests , who by this means might be drawn to acknowledge there are other substances than what we judge of by the finger and the eye : Quo admisso , saies he , facilius in eam sententiam adducantur ut numen aliquod fateantur ▪ et magis ab Atheismo deterreantur , quo avidiùs Magicis artibus student , quod nisi inter Haereticos Deus permisisset , poenè omnes in Atheismo versarentur . To which concurs also Lactantius , when he saies , that Democritus , Epicurus , ct Dicaearchus would not have so confidently deny'd the immortality of the Soul , Mago aliquo praesente , qui sciret certis carminibus cieri ab inferis animas , et adesse , et praebere se humanis oculis videndas , et loqui et futur● pr●dicere . If after all this Albertus be charg'd with any thing of Magick , it must be on some other pretence then that of these two books ; s●nce it is clear from what hath been said , that he never had any hand in them . All therefore we have now to do , is to refute their errour who are perswaded that brasen heads made under certain Constellations may give answers , and be as it were guides and Counsellors , upon all occasions , to those that had them in their possession . Among these is one a Ye●es , who affirms that Henry de Villeine made such a one at Madrid , broken to pieces afterward by the order of John 2. King of Castile . The same thing is affirm'd by b Bartholomew Sibillus , and the Author of the Image of the world , of Virgil ; by c William of Malmsbury , of Sylvester ; by d John Gower , of Robert of Lincoln ; by the common people of England ▪ of Roger Bacon ; and by e Tostatus Bishop of Avilla f George of Venice , g Delrio , Sibillus , h Ragu●eus , i Delancre and others , too many to mention , of Albertus Magnus ; who , as the most expert , had made an entire man of the same metal , and had spent 30 years without any interruption in forming him under several Aspects and Constellations . For example ; he made the eyes , according to the said Tostatus , in his Commentaries upon Exodus , when the Sun was in a Sign of the Zodiack correspondent to that part , casting them out of diverse Metals mixt together , and mark'd with the Characters of the same Signs and Planets , and their several and necessary Aspects . The same method he observ'd in the Head , Neck , Shoulders , Thighs and Leggs , all which were fashioned at several times , and being put and fastened together in the form of a Man , had the faculty to reveale to the said Albertus the solutions of all his principal difficulties . To which they add ( that nothing be lost of the story of the Statue ) that it was batter'd to pieces by St. Thomas , meerely because he could not endure its excesse of prating . But to give a more rational account of this Androides of Albertus , as also of all these miraculous heads , I conceive the original of this Fable may well be deduc'd from the Teraph of the Hebrews , by which as Mr. a Selden affirms , many are of opinion , that we must understand what is said in b Genesis concerning Laba●'s Gods , and in the first book of c Kings concerning the Image which Michol put into the bed in David's place . For R. Eleazar holds that it was made of the head of a male child , the first born , and that dead-born , under whose tongue they applyed a Lamen of Gold , whereon were engrav'd the Characters and Inscriptions of certain Planets , which the Jews superstitiously wandred up and down with , instead of the Urim and Thummim , or the Ephod of the high Priest . And that this Original is true and well deduc'd , there is a manifest indicium , in that Henry d' Assia and Bartholomaeus Sibillus affirm , that the Androides of Albertus , and the Head made by Virgil , were compos'd of flesh and bone , yet not by Nature but by Art. But this being judged impossible by modern Authors , and the vertue of Images , Annulets , and Planetary Sigills being in great reputation , men have thought ever since ( taking their opinion from Trismegistus affirming in his Asclepion , that , of the Gods , some were made by the Soveraign God , and others by men , who , by some Art , had the power to unite the invisible Spirits to things visible and corporeal , as he is explain'd at large by by St. Augustine ) that such Figures were made of Copper or some other Mettal , whereon men had wrought under some favourable Aspects of Heaven and the Planets . Which opinion , since it is the more common , it is fit we earnestly buckle with , and shew that it was not without reason refuted by St. Thomas , William of Paris & Niphus , as false , absurd , and erronious . To prove this the more easily we are to presuppose , that speech is the action of some thing that is living , and is not perform'd but by the voice which is defin'd by St. Thomas , after Aristotle , Sonus ab ore animalis prolatus . For it must needs be granted , that , if these Heads spoke , it was either because they were living and animate , or that the Daemons spake in them . If the former , the Soul whereby they did it , must be vegetative , sensitive , or rational . It could not be vegetative , because , according to the faculties of the said Soul ; such bodies should be ranked among Plants , be nourish'd , increase and produce their like . It could not be sensitive , for that , besides the faculties of the vegetative Soul , it presupposes two more , which are particular to it , and never granted to those Statues . Much lesse then can it be rational , unlesse we grant withal , that they could apprehend the Species of things , discourse , remember them , and , in a word , be like us . Moreover , if these Heads and Statues were really such , that is , living and animate , it was either by an accidental form or a substantiall ; not the first , at least according to the opinion of all Philosophers , who will never grant , that to discourse , to speak , to teach , to foresee what is to come ; and such effects can depend on an accident , and not on a Substance . The latter is lesse possible , because such Statues could not receive that substantial form till they had been devested of what they had before ; which there is no colour to imagine they should have done by a simple transmutation of figure , since the form of the copper and of their matter was still such as it was wont to be . Further , I would gladly know , where was their motion , the first indicium of life ; where their senses , the sluces of all knowledge ; and , in a word , ( not to ravel our selves into thousands of difficulties , arising from the original and operation of that Soul ) where were the Parts and Organs necessary for their discourse and ratiocination . Nor does it availe any thing , to grant that the Daemons have spoken in them ; for it must be done either as the Soul does in our Body , by the assistance of its Organs , or as one should do that answers in a Chest , or some broken pot . The former way is impossible such Statues being not furnish'd with Muscles , Lungs , an Epiglottis , and what is requisite to a perfect articulation of the Voice . The latter is as ridiculous , for , if it be true , why should those men take such pains to make a Man rather than a Trumpet , or a Head rather than a Bottle , since the Devil might as well answer by the one as the other , and that if he hath heretofore uttered his Oracles in Statues , it was to engage men to adore them , to the contempt of their Creator , whereas there is not the least mention of any Idolatry , in the Stories of this Androides , and these fine Heads . So that we may well conclude with the Royal Prophet , The Idols of the Gentiles are Silver and Gold , they have mouths and speak not , nor is there any breath in their nostrils ; all we have to do ( the reasons of Trismegistus being fully refuted by Niphus ) being to satisfy the Authority of Tostatus , one of the most ancient and most authentick Patrons of Albertus's Androides , that so we may at length give a final sentence against the vanity of all these Fables and pernicious falsities . I must indeed confesse , that Tostatus was the most learned , nay the miracle , if I may so expresse my self , of the learned men of his age ; since that , being Counsellour to the King , great Referendary of Spain , and Professour , in Salamanca , of Philosophy , Divinity , Civil and Canon Law , and all at the same time , he hath neverthelesse written such large and laborious Commentaries , that were we not certain he dy'd at forty , they were enough to perswade us he had liv'd an entire age . But when I find him affirming therein many things justly accounted fabulous by the World , as for instance , what is said concerning the birth of the Prophet Merlin , the Magick of Virgil , a brasen head that discover'd the Jewes in Spain , a certain earth in Hebron that was good to eat , the Androides of Albertus Magnus , and abundance of the like , I cannot but look on them as so many black patches of his humanity ; nay , if we appeal to Scaliger , we must ingenuously acknowledge , that hoc ostentationis vitium fuit magnis viris , ut globatim congererent omnia , non ut nihil reliquisse ▪ sed ut nihil nescivisse viderentur : To re-inforce which Argument , if any shall with Aristotle insist , that common report cannot be absolutely false , and consequently , that so many Authors would not have spoken of the Androides of Albertus , if something had not been in the wind , I shall finally answer , That my design is only to shew that he could not by the help of superstitious Magick , make a Statue that should give him answers in an intelligible and articulate voice , upon all the doubts and difficulties he propos'd thereto , as well of things present as to come ; and not absolutely to deny that he might compose some Head or Statue of man , like that of Memnon , from which proceeded a small sound , and pleasant noise , when the rising Sun came , by his heat , to rarify and force out , by certain small Conduits , the aire which in the cold of the night was condens'd within it . Or haply they might be like those Statues of Boetius , whereof Cassiodorus speaking said , Metalla mugiunt , Diomedis in are grues buccinant , aeneus anguis insibilat , aves simulatae fritinniunt , et quae propriam vocem nesciunt , ab aere dulcedinem probantur emittere cantilenae ; for such I doubt not but may be made by the help of that part of Natural Magick which depends on the Mathematicks . It were therefore much more rational thus to interpret whatever hath been said of this Androides , than to prostitute the reputation of Albertus Magnus , Robert of Lincoln , and so many other persons of considerable quality to the judgment of certain Authors , who are so easily carryed away with the slender assurance of a common opinion , Ovid. Met. 6. — Quae veris addere falsa Gaudet , et è minimo sua per mendacia crescit . CHAP. XIX . Of the Popes , Sylvester II. and Gregory VII . AS it was not lawful for every one in the old Testament to lend a shoulder to uphold the Ark of the Covenant , even though it were ready to fall , so there are a many that think it were not convenient , that all kinds of Writers undertook the defence of him whom Christ Jesus hath left as Head and Vicegerent of his militant Church . The reason is , that being persecuted by the enemy of mankind , who hath taken into his service all the modern Hereticks , the better to oppose him , and so to strike at the foundation of spiritual Monarchy , He should employ no other than such Christian and Catholick Hercules's , as were Bellarmine , Baronius , and the ornament of Gascony Florimundus Remundus , to whom it properly belongs to vindicate the injuries done to the Successors of St. Peter , to purge their Annals of errours , and to heal their blindnesse who are imprudently carryed away with the forgeries & calumnies of Hereticks . And yet since , as Tertullian saies , every one may be a Soldier in what concerns the defence of Religion ; and that God was pleas'd to make use of the sling of a poor Shepherd to abate the pride of the Philistins , we may presume ( yet without searching into the secrets of his will to find out the cause of Uzzah's death , for endeavouring to uphold the Arke ) that , as he permits the Devil to set upon the Church by the means of the most inconsiderable Heretick , so is he not displeas'd that any one should defend her . And this I think it my duty to do , as to what concerns the crime of Magick , wherewith the simplicity of some ancient Authors and the malice of modern Hereticks , would blast the reputation of those who have sat at the helm thereof in the quality of Popes . Not that I am so unadvised as to think their innocence stands in any need of my pen , since it is strong enough to rescue it self , with the assistance of the holy Spirit who never forsakes it , from such an accusation , and to overcome all the tempestuous hurricans of such calumnies , Illisos fluct us rupes ut vast a retundit , Et varias secum latrantes dissipat undas Mole suâ . — But being both by the relation of a Catholick , & the title of this Apology oblig'd to this duty , I might well be laugh'd at , if presuming to vindicate all the eminent persons , I should forget my self so far , as not to say some thing of those , who , by reason of their dignity , are the most highly considerable . And this the rather , since I withal pretend to draw from this Chapter the strongest Argument that may be , to justifie all the others mentioned in this Book , whom no man will hereafter wonder to find charg'd with Magick , when even those who command us as Livetenants of God , and whom we respect as the high Priests & Prelates of our Religion could not avoid that reproach . Yet as God never permits errour so to insinuate into any thing of importance , but there is light enough to discover it , if a man will look but narrowly thereto ; so in this case , so many justifying circumstances offer themselves , and there are so many proofs to undermine the very ground-work of these accusations that men must needs be either strangely passionate or ignorant , if , having ever so little reason or judgment they do not perceive , that all those things which concern the Magick of the Popes , are nothing but Dreames , Castles in the Aire , Chimaera's & Fables . For to begin with those that are lesse suspected , and by consequence may the most easily be vindicated , I conceive the first charg'd though but slightly , with this crime , was Leo the III. to whom is attributed a little Book called , Enchiridion Leonis Papae , contra omnia mundi pericula , containing abundance of Crosses , a many names of God , and the Cabala , abundance of mysticall and unintelligible words . Whence it haply comes , that a Le Loyer and b Delrio do , with reason , laugh at those who think that Book was sent by this Pope to the Emperour Charlemagne , since it containes only a certaine Theurgy very flat and ill manag'd which yet some have since endeavour'd to disguise in Italy under the name of St. Ubald Bishop and Confessour . But as for that sending , there 's no more likelihood in it then in what is related by Emanuel De Moura , who sayes , that there being a certain Scholler in the Citty of Conimbra , who heal'd wounds by vertue of certaine words and prayers , the common report was , that they had been first sent by Pope Sixtus V. to John of Austria , then in war against the Turk , to be us'd in order to the curing of his wounded men . For as the said de Moura affirms , the Scholler gave him another reason of the vertue of those prayers , such as had no coherence with that of the Common opinion . Next to Leo III. may be put that Monster , or rather Chimera , John the eighth , otherwise called Pope Joan , a very knowing person and one that had writt a Book in Magick , as Balaeus and the Centuriators affirme , if that Achilles of the holy see , and the Patrone of Papall honour , Florimundus Remnndus , had not undeceived us as to that fable , discovering the popular Errour which had kept it in vogue , and snatching it out of the Trophey which Hereticks had rais'd thereby against the Popes , so to turn it to their own shame and confusion , there being not now any among them so unadvised as to presume to revive it in his books , unlesse he expects to be immediately declar'd a malicious person in the superlative degree , or one very eminent for his ignorance and want of Judgment . Having not therefore any thing to adde to what that learned Counsellour of the City of Bourdeaux hath said of him , I shall passe to Martin II. whom I shall not acknowledg justly charg'd with magick though Platinus said of him , that malis artibus Pontificatum adeptus est . For we are to consider it meerly as a reproach of his enemies , and that that manner of expression , frequent in Platinus , even in the lives of divers other Popes who were not Magicians , must be understood of the favour , violence , corruption , Simony , and a many other unjustifiable wayes , whereby such as endeavour the satisfaction of their ambition more than the tranquillity of their Conscience and the well fare of the universall Church , may happly attain , though not without abundance of trouble , that supreme dignity of Ecclesiasticall Monarchy . To that Catalogue , if we credit Wierus , we must adde all those inclusively who had the Chaire from Sylvester II. to Gregory VII . that is about fifteene or sixteene . But since Benno , a schismaticall Cardinall , who made a Catalogue of the Popes that we●e Magicians , reckons but four or five , that really were such , viz. Sylvester II. Benedict IX . John XX. and XXII . and Gregory VII . three whereof had never been suspected but by occasion of the other two , I think I need do no more then shew what this Benno was , and endeavour the particular vindication of Sylvester and Gregory so to clear them all together of that calumny , and discover how little reason men have had to be corrupted so long by the Leaven of this erroneous opinion . For when I reflect on the first and most ancient Authors from whom this kind of injurie hath been deriv'd against the successors of St. Peter , I cannot but say with Apuleius , perinjurium est ei fidem in pejoribus habere , cui in melioribus non haberes , and consequently , fall into a double admiration ; First , at the simplicity of a many of our Demonographers and moderne Historians , who fill their Books with such triviall stories and fables taken out of those Authours without any discretion . Secondly , at the inveterate malice of Hereticks who , to satisfie the envy and hatred they bare the holy See , ( whose ruine they have as much conspir'd as ever Hannibal did that of Rome ) make it still their businesse to seek out those calumnies and reproaches which good Authours cannot furnish them with , in the sepulchers and common shores of Schismaticks , and , as the Civilian Michael Riccius hath well observ'd , Antiquos & manuscriptos libros in latebrosis lucis laborios eevolvunt et ex foetido pulvere autores quosvis excitant , quos licentiosé in ipsos Pontifices scripsisse deprehendunt . Whether this be so , I appeal to that Collection which Matthias Flaccius Illyricus hath made in that great Volume entituled , Catalogus testium veritatis , which I cannot more fitly compare to any thing then to that Poneropolis of Philip of Macedon . For as that City was inhabited only by Exiles , Rogues , Cutpurses , pillory'd persons , and all the dregges and offalls of the Country ; So may it be truely said , that ( the depraved passages out of the Fathers and Councels only excepted ) all that so vast Catalogue is only a heap of their shreds and fragments who had before either kick'd against the Church ; or been cutt off from it as rotten and gangren'd Members , such as , among a million of others , was the pretended Cardinall Benno , who made it his busines to give us the representation of a bad Pope in Gregory VII . as Xenophon did that of a Vertuous and accomplish'd Prince under the person of Cyrus . For I can hardly believe that a man could say such strange things of the wickedest person in the world , as what this Author saies of such a Pope , and upon his account of Sylvester II. John XX. XXI . and Benedict IX . who , if we may believe him , did by his Magick , force women to run after him through Woods and over Mountaines , and gave infallible predictions of things to come . And yet these fables are nothing in comparison of what he addes concerning the Archbish Laurence , who perfectly understood the singing of Birds , and Gregory VII . who cast the holy Host into the fire , conspir'd the Emperours death , poison'd six Popes , by the help of his friend and Confident Gerard Brazutus , and had so well Learn'd Magick of Theophylact and Laurence Sylvester's disciples , that he scatter'd fire when he shook his armes , and sent out thunder-cracks out of his sleeve . But this Authour speakes too liberally to be believ'd , and since it was his designe to traduce the Popes , he should have done it with more modesty and judgment , and so not have given a Delrio and b Florimundus Remundus occasion to Imagine his Book supposititious and forg'd , at the eruption of Lutheranisme , or rather that he might have avoided the distaste of the more reserv'd and conscientious among those of the Reformation , and particularly c Vigner , who hath these words of him , Cardinall Benno speakes after a strange manner of the Popes of these times , as also of the meanes whereby they arriv'd to that height , I know not whether he be an Authour that may be credited , or no. Adde to that the Censure given of him by * Papyrius Masson , in the History he hath written with too much liberty of Conscience of the Bishops that have govern'd the Church of Rome ; for speaking of Sylvester and the injury done him by accounting him a Magician , he sayes , Atque hujus fabulae inventorem suspicor Bennonem presbyterum Cardinalem : is enim odio Hildebrandi multa quoque de praedecessoribus ejus fingit , quos ob mathematicas disciplinas velut Maleficos damnat , et hanc de Sylvestro narrat fabulam . Whence may easily be inferr'd that Bibliander hath a mind maliciously to deceive us , when he affirmes , in his Chronicle , that this Benno was created Cardinall by Hildebrand , with whom he was in great friendship , whereas it is evident that that dignity was conferr'd on him by the Anti-Pope Clement III. and that he ever follow'd the party of the Emperour Henry IV. a Schismatick and excommunicated person . To which may be added , for confirmation , his Letter found at the Councell conven'd by the Cardinalls who sided with Henry and his Antipope , against Urban II. and those whom they call'd favourers and followers of the Heresies invented by Pope Hildebrand ; to disgrace whom , Ultramus Bishop of Noremberg and all the Partisans of the Emperour scatter'd abroad abundance of Challenges and Libells , as it is ordinary with Princes to be ever well furnish'd with such Advocates and defenders of their Causes , be they good or bad . But as this pretended Cardinall Benno , a person equally discarded both by Protestants and Catholicks , seems to have done all he did out of a set designe and purpose , to calumniate Gregory VII . so must it be acknowledg'd , that Platinus , an eminent writer of the lives of Popes , hath too credulously embraced what was said before him by Martin de Citeaux and Godefrey of Monmouth , in his Additions upon Sigebert , concerning Pope Sylvester , to represent him to us as a famous Conjurer and Magician . It were much better to search the truth of this story to the bottome , and not to trust either this Martin , who had been already deceiv'd in the life of Pope Joan , or Godefrey , who entertaines us with the fine Romance of Arthur and his Prophet Merlin . For had he persu'd his designe , with as much integrity as he was oblig'd to have done , those ridiculous fables , so frequent in his Writings , would not give us at this day occasion to think him not well affected towards the Popes , because of Paul II. who devested him of all honours and dignities after he had put him to the Torture . Or haply he made his advantage of whatever came to his hands taking all for current mony , so by those fegaries , to humour the Readers , and shew he was not ignorant of what others had said before him , than not that he gave them any credit himself . The same judgment may we passe upon Martinus Polonus who publish'd such another story of Sylvester in the year 1320. for it is clear that he hath translated all he sayes of him , in his Chronologicall Supputations , out of this Godefrey who liv'd about the year 1150. and one Gervase an Orator of the City of Arles and Chancellour to the Emperour Ottho III. but withall the most confident forger of Fables and the most egregious Lyer that ever took pen in hand . To prove which , there needs no more than the reading of his own Book , De ociis Imperatoris , where all he sayes is so extravagant , and at such a distance with reason and both ordinary and extraordinary possibility , that the Fables of Aesop , and the stories of Amadis are a hundred times more credible . Besides , not to make any difficulty about the diversity of Coppies , and the Additions made to this Martinus Polonus , it were more prudence to conclude , that this authority cannot any way prejudice Sylvester , not only for the foregoing reason , but also because he tires us with such abundance of fabulous things in his Supputations , that it were no lesse lightnesse of perswasion than want of judgement to credit any thing he sayes of Sylvester . I produce for testimony the tales he hath stollen out of the Book de Infantia Salvatoris , and those he makes upon the history of Pilate , of the Greeks , who would steal the bodies of St. Peter and St. Paul ; of Sylvester's Dragon , which destroy'd every day six thousand persons , and that of another that was of such vast bulk that eight yoke of Oxen were not able to draw him to the place where he was to be burnt . To which may be added those of Arthur of Britain , of the Prophet Merlin , of Pope Joan , of the Golden Letters of a hundred pound weight a peice , which Charlemaigne bestow'd on twenty three Monasteries he had founded , & abundance of the same stuffe good fornothing but , with the help of a cradle , to rock little Children asleep . And lastly , for Vincent d' Beauvais , and Antonine de Florence who may have let fall somewhat of the Magick of these Popes , I shall ▪ with Melchior Canus , and Florimundus Remundus , confidently affirme , that though they were creditable persons , yet in regard they have not been at the paines to consider well the places whence they have taken their Stories , nor weigh'd the things they have left behind them , they are of little or no Authority among such as cannot brook it , to see the Noble name of History upon the Portalls of these monstrous Edifices built of Materialls so confus'd and different , so far from being solid and well cemented . I have been the more large in answering these ancient Authors , because , these foundations once undermi'd , there 's nothing so easy as to pull down the superstructure ; such as are , the Authorities of Nauclerus , Funccius , Goldast , Gualterus , du Plessis , Balaeus , the Centuriators , and a whole Ant-hill of Lutherans ▪ and Calvinists who have with much curiosity , not only transcrib'd out of those Ancients , but made on small aditions to these plausible relations . Not that they were so simple & stupid as to take them for true , but because they imagin'd all makes for them that hurts their adversaries , and thought this kind of battery would prove very effectual , by the delinquency of 2. or 3. Popes , to make a Breach in the veneration due to all the rest , and to reproach the whole body with the imperfection of some one of its members ; Est enim , as Sidonius saith , haec quaedam vis malis moribus , ut innocentiam multitudinis devenustent scelera paucorum . To levell , therefore , this Tower of confusion , which , in some of our Historians & Demonographers , want of judgment ; in Hereticks , envy hatred and malice , have engag'd them to build up to the dishonour of the Monarch of the Church , upon the too simple and easy credulity of those ancient Authors , we must begin with this Gerbert , or Sylvester II. He , they say , was Master in Magick to four or five of his successors , whereas there is more ground to acknowledge that he was the most vertuous person , and greatest Light as to all manner of Sciences , of the age he liv'd in , it being much more easy for us to give an account of his learning then the place of his extraction and manner of life , till he arriv'd to the Archbishoprick of Rheims . For some , according to the common opinion , affirme , that he was first a Religious man at Fleury , or St. Bennet's upon the Loire . Others there are that hold the contrary , grounding their opinion upon what he saith himself in one of his Epistles to the Emperour Otho III. wherein he openly tells him , that he had , from his Childhood , serv'd his Father and Grandfather Otho the Great , before he was entertain'd into the service of Adalbero Archbishop of Rheims . But the true story is , that being chosen by Hugh Capet , to be Tutor to his Son Robert ▪ he conferr'd on him that Archbishoprick , whereof being devested by John XVII . he retir'd into Germany , to Otho II. who committed to this charge Otho III. and gave him , by way of recompence the Archbishoprick of Ravenna , which he peaceably enjoy'd , till that , his Disciple coming to the Empire , he was by him ordained Pope and maintained against the Romans in the dignity of supreame Bishop . These things well consider'd , I see not upon what ground Martinus Polonus and Platinus misrepresent him as a Magician . For I pray , what likelihood is there he should quit his Frier's frock to go and learne Magick at Toledo , Salamanca , or Sevill , the Metropolis of Andaluzia in Spain , when he never stirr'd out of the Abbey of Fleury , till he was taken thence by Hugh Capet , or as he saith himself , spent his youth in the service of Otho I. and II ? And is it not more probable he should arrive to all these Ecclesiasticall Dignities by the favour of two Kings of France and three Emperours , to whom he had done great and considerable services , rather then by any assistance or industry of the Devill , who never yet was so good a Master as to bestow a half-peny on all the Magicians , notwithstanding their most remarkable beggery , as a Delrio , b Bodin , c Majole , Remy , and all Authours knowledge ? And this they say proceeds from the speciall providence of God , who hath reserv'd in his own hands the power to enrich men and to distribute his favours and rewards according to the Psalr●ist , The earth is the Lords and the fulnesse thereof ; he openeth his hand , and filleth every living thing with blessing , he giveth unto every one , and upbraideth not ; in his left hand are riches and glory . Nor is there any more marrow in what is added , that , having been answer'd by the Devil , that he should not dy till such time as he had said Mass in Hierusalem , he was extreamly surpriz'd upon warning given him that he was near his death , when , not minding any thing he said it in the Church of the Holy Crosse in Hierusalem , which is in Rome . As if he should be ignorant there was a Temple in the place of his constant residence called by that name , or should not have reflected on the ambiguity of Oracles , and would have celebrated Masse in a place unknown to him . But what is said of his end is much more flat and ridiculous , at least , if we could but be perswaded , that , as Martinus Polonus and Platinus affirm , he made a publick acknowledgment of his fault , and that after he had given assured expressions of a sincere and perfect repentance , he committed a thing extreamly superstitious , ordering that his body should , after his death , be put in a Chariot to be drawn by Oxen , without any body to guide them , that it might be buried in the place where they should stop . That happened before the Church of St. John Lateran , where the foresaid Authors with divers others , affirm that his Sepulchre gives a certain presage of the death of Popes both by a shock and crashing of the bones that are within , and by a great sweat and moistnesse of the stone without , as is observable , according to Platinus in the Epitaph set upon it . But this is all pure cheat and imposture , not only as to experience , never any such thing having been observ'd by any one to this day ; but also as to the Inscription of this Sepulchre compos'd by Sergius IV. which is so far from making any mention of all these fables and extravagances , that , on the contrary , it is one of the most considerable testimonies we can have of the good life and integrity of this Sylvester . And indeed it is no small shame , that many Catholicks should so much countenance this calumny , when Marianus Scotus , Glaber , Ditmare , Hilgaudus , Lambert , and Herman Contract , who were his Contemporaries , make not the least mention of it . Not to urge , that it is refuted evenby some dis-passionate Hereticks , as Vigner in his Bibliotheca , and Papyrius Masson in his History of the Bishops of Rome , where speaking of Sylvester , he saies , Plurimùm miramur confictam de eo fabulam mortalium aures ita penetrâsse , ut nunc quoque evelli ex plurimorum mentibus non possit ; and so concludes that all this Tragedy came from Cardinal Benno's invention . Of which opinion is also Baronius , who speaking of him , saies , Is fuit primus fingendae fabulae architectus , cujus authorem nominâsse solùm , sit refutâsse . But it is withal Vigner's judgment , that it may be very likely the Romans , haply not satisfy'd with Sylvester , as well for that he was a stranger , as because the Emperour had made him Pope without their Election , and that he express'd more earnestness and affection for his service than their inconstancy would permit , added somewhat to the suspicion , in that , he being well vers'd and excellent in the Mathematicks , they out of their ignorance therein , look'd on them as disallow'd and damnable Sciences . And this indeed I am the more enclin'd with a Ciaconus , b Genebrard , c Florimundus Remundus , and d Delrio , to assign for the true cause of this suspicion , in that we are certain of two things which may confirm us very much . One is , that he flourish'd in the 9 th age after Christ , which was incredibly rude , barbarous , and ignorant . The other , that he was certainly the most eminent , or one of the most eminent persons of his time , as well for matters of State , as for Learning and the knowledge of things divine , humane , and liberal . Of this we have pregnant proofs in his own Epistles , and the Decads of Blondus ; besides his intimate acquaintance with the Mathematicks , which was such that he could discover and discern better than any other as Apuleius sayes , temporum ambitus , ventorum flatus , et Stellarum meatus , tonitruum sonora miracula , syderum obliqua curricula , Solis annua reverticula , and with the help of the Mechanicks , make many rare and subtil instruments . Of that kind were those Hydraulick Machines which William of Malmsbury sayes , he made with such industry at Rheims , that by force of the water they made a sweet harmony ; or that Clock , which as Ditmare relates , he made in such manner , that it discover'd the Pole-Star ; and that Brasen head , which was done with such ingenious artifice , that the said William of Malmesbury was himself deceiv'd in it , when he attributed it to Magick . Adde to this what Onuphrius saies , viz. that he had seen in the Library of the Farneses , a learned Book of Geometry written by this Gerbert . And for my part ( not to meddle with the opinion of Erfordi●nsis , and some others who make him Author of Clocks and the Arithmetick now among us ) I think these proofs sufficient to evince , that those , who never had heard of Cubes , Parallelograms , Dodecaedra's , Almicanthara's , Valsagora's , Almagripa's , Cathalsem's , and other terms , frequent among Mathematicians , might well imagine they were certain spirits that he invocated , and that so many extraordinary things could not proceed but from a man that had something in him extraordinary , and consequently , that he was a Magician . Having been so large in the vindication of this Gerbert , or Sylvester II. 't is fit something be said for his Schollers and particularly the Archbishop Laurence , who is traduc'd by the said Benno , as having learnt Magick of Sylvester , and taught it Hildebrand or Gregory VII . This he does without alledging any other proof than that he was very intimately acquainted with both , and understood very well , and could interpret the singing of Birds , as , for experience sake , he one day did at Rome , before certain Prelates upon an accidental meeting with a Sparrow , that by his chirping acquainted his companions of a Cart full of Wheat overturn'd at the Gate called Major , and that it was much for their advantage . But the question is whether be the more censurable , Benno , who forg'd the story upon such another done by Apollonius in Philostratus , or du Plessy Mornay , who was so blinded by passion as to quote it as true and Authentick with all the forementioned of Gregory VII . lest he should leave out any thing that might swell up his Mystery of Iniquity . And yet this pretended Cardinal is forc'd to acknowledge in the same place , that Pope Benedict IV. ( whom he hath as little favour for , as any of the rest ) and this Archbishop Laurence were very well skill'd in the Mathematicks . And Baronius shews , by the relation of Petrus Damianus , that this Archbishop was so far from having any hand in Magick , that , on the contrary , he was a man of a very holy life , and , upon the account of his good works , after his death , put into the number of the Blessed Saints . Which thing , were there nought else , were enough to answer that scandalous Libel , divulg'd by Benno or the Lutherans to blast the memory and reputation of Pope Hildebrand , who could expect no lesse then to be bespatter'd with the detractions of that mercenary Author , when he had before felt the indignation of his Persecutor the Emperour Henry IV. For this implacable enemy of his in two several Assemblies of Bishops in Germany held at Majance and B●exina , because Hildebrand had twice excommunicated him as a Schismatick , and devested him of all his Lands and Dignities , caus'd him to be declar'd a perjur'd man , a Murtherer , a Necromancer and a Heretick , setting up against him , as Anti-Pope , Clement III. sometime Bishop of Ravenna , not omitting any thing he imagined would be prejudicial to him . This proceeding of the Emperour was that encourag'd the modern Hereticks to be so outragious against this Pope , as may appear by the writings and bitter Satyres of Goldast , Gaultier , Balaeus , du Plessis , and the Centuriators , who call him Sorcerer , Adulterer , Sodomite , and by a simple clinch , Brand-of-Hell , and all , because he was one of the greatest pillars that ever were of the Church , and , to speak of him sincerely and without passion , he it was that first put her into possession of her priviledges , and rescu'd the Papacy from the slavery it was in , to the Emperors . Not to note that he is so highly celebrated in * Genebrard , by a great number of Authors , that , since Marianus Scotus and St. Anselme , who were his contemporaries , say nothing of his Magick , no more than Martinus Polonus , Otho Frisingensis , Hugh of Cluny , Lanfranc , Bernard of Marseille , Platinus , Nauclerus , Masson , and many more , who would not have been silent had they discover'd any such thing , it were absolute barbarisme , in us to credit what this Benno saies of him in particular . Upon his text have the Lutherans and Calvinists written their Comments never speaking of this man , but in the burning feaver of indignation , and ever dipping the pen wherewith they draw him , in the gall of their own passions , purposely to make him , the most filthy and horrid monster that ever was clad with humane nature , never considering that their attempts are dash'd to pieces against that Corner-stone on which J. Christ is pleas'd to build his Church , and that they gain nothing by all these calumnies , but shame and confusion to themselves , since that , as Tertullian saith , Telum aliquod in Petram constantissimae duritiei libratum , repercusso in eum qui emisit reciproco impetu saevit . CHAP. XX. Of Joseph , Salomon , and the Wise men . VVEre we to judg of a many Authors with a rigour sutable to the liberty they take to condemn even the most eminent men ; or be so severe as to accuse & convict them of their impudence by the testimonies of their own forg'd calumnies : I conceive we might well rely on what Plato sayes in his Lawes , that it is a temerarious liberty to pronounce of what is known and unknown with a like confidence , whereof he who hath once exceeded the limits , will never afterwards be confined thereby . For if we reflect on the precedent chapters of this Apology , it is easily observable , how that divers Historians and Demonographers have taken such a strange freedom to charge all sorts of men with Magick , that , not content to have impeach'd Philosophers , Physicians , Astrologers and others , they have pass'd to Monkes , Bishops , and Popes , nay spare not those for whose good life and integrity we have the security of the Scripture , never considering the dangerous consequences of such an impeachment , as well in regard of the disorder and scandal it would occasion to such as are devout and truly Christian , as of the ill example which persons of loose lives might thence take , according to the saying of Sarisberiensis , Fortiùs et ●itiùs nos corrumpunt exempla magnis cùm subeunt animos Authoribus . But since I have not hitherto charg'd them with impudence , I shall forbear also in this Chapter , where they are the more excusable , for that what they say of the Magick of Joseph , Salomon , and the Wise men , seems to be deriv'd from the authority of certain Catholick Authors and Doctors , whom yet we should not too rigorously tax with the little reason they had to teach any such thing , by reason of their candor , and the sincerity of their doctrine otherwise . Not to determine therefore these three Questions but with a modesty suitable thereto , I think , that if the collection I have been forc'd to make of so many fooleries and evident extravagancies , hath bred some little choller in me , the best way were to discharge it on the ordinary madness and impiety of our Alembick-Idolaters and Alchymists . These are a sort of people so strangely besotted with the Philosopher's stone , that , having found out the secret Mysteries thereof under the Metamorphoses , the Aeneid , the Odissey , the love of Theagenes & Chariclea , Epitaphs , Pictures , Sculpture , Antick , and Fantastick representations , and there being nothing but the Scriptures to make any further search in , they have been so prophane as to take the sacrifice of the Masse , and the miracle of the Incarnation for Emblems and figures of what they found to be literally express'd in Genesis , the last chapters of the Prophet Esdras , the Canticles , & the Apocalypse , concerning that Soveraign transmutation . That , they say , was a thing infallibly known to the good man , Job , who by the assistance of it multiply'd his wealth sevenfold ; to Abraham , who wag'd wars against 4 Kings ; to Joseph who of a sudden became so powerful ; to Moses who turned the molten Calf into ashes , to Gideon ▪ who represented it under a fleece , though not a golden one as that of the Argonauts ; to Salomon , who made no more account of Gold than of peble-stones ; to St. John , of whom it is said in his Hymne , Inexhaustum fert thesaurum , Qui de virgis fecit aurum , Gemmas de Lapidibus : and lastly to St. Dominick , who taught it two of the most learned men of his Order , Albertus Magnus , and St. Thomas . All which extravagancies consider'd , it may well be said , Ovid. Met. 6. Proh superi , quantum mortalia ●ectora caecae Noctis habent ! — and admir'd , how such impertinencies and blasphemies should be harbour'd in the hollow brains of these melancholy persons , who , for recompence of their rashness or ignorance , deserve no lesse than to forfeit the name of men , since they have lost that which denominates him such , judgement and reason . This premis'd , we come to explicate that passage of Genesis , which hath given divers occasion to imagine , that Joseph , son of Jacob , and one highly commended by David as the Image and mystical representation of Christ , was addicted to all kinds of superstitious divinations , then in vogue among the Aegyptians . For , from what he caus'd his Steward to say to his Brethren who were come to buy corn in Aegypt , speaking of the Cup , Is not this it in which my Lord drinketh ? and what he says himself when they were brought before him , Wot ye not that such a man as I am can certainly divine ? Some have imagin'd that he profess'd Divination , which he perform'd by a certain kind of Hydromancy , doing it either simply by the cup , as is ordinarily done by some Chrystal vessel , looking-glasse or any thing that is clear and smooth , or by the means of the water that was in it , as Julian the Apostate did , and those who at this day ( though it be ill and superstitiously done by them ) discover the thief & things lost , in a Viol or Bottle . Or lastly , he did it by the inspection of certain precious stones which were fastned within it . But certainly it were no hard matter to deliver this great Favorite of God from so dangerous a suspicion , if we will but follow the common opinion of all the Doctors of the Church , who , in Pererius would only finde out a way whereby he might be excus'd from having addicted himself to the practise of that Divination , whereto he indeed had not so much as contributed a thought . Nor need we search for any other explication than that of Petrus Burgensis , if it be true , as he affirms , that instead of what we have in the vulgar translation , An ignoratis quod non sit similis meî in augurandi scientia ? The Hebrew Text will bear this , Know you not that it is easy for great Lords and Princes , such as I am , to consult Southsayers and Diviners ? wherewith Aegypt was at that time well furnish'd . But since this explication hath not been yet acknowledg'd , and that the vulgar version , authorized by the Councel of Trent , admits the words before recited , we may , in the first place with a Theodoret , St. b Augustine , St. c Thomas , d Tostatus and e Torreblanca , affirm , That Joseph spoke this ironically , alluding to the common opinion then current over all Aegypt , nay even in strange Countries , that he had been advanc'd to that dignity by the happy events of his Predictions ; or to daunt his Brethren and make them the more guilty , as having taken away that bowle or cup , whereon depended the continuance as well as the original of his great fortune , and that he foretold things that should certainly come to passe by the means thereof . This explication may be thought the more probable , in that when he commanded his Steward to put that vessel into the sack of the youngest , he only said to him , Put my cup , the silver cup , in the sack's mouth of the youngest , and his Corn-money , not mentioning it to be that whereby he was wont to presage and divine . Whereas when he commands him to pursue them and to bring them back , he gave him strict instructions what he should do and say , Up , follow after the men , and having overtaken them , say unto them , Wherefore have ye rewarded evil for good ? Is not this the Cup in which my Lord drinketh , and whereby indeed he divineth ; ye have done evil in so doing . Whence it is clear , that the addition of the●e words , and whereby indeed he divineth , et in quo augurari solet , was only put in the , more to frighten them , as that one of them should take that vessel , whereby Joseph had attain'd so high a fortune beyond the ordinary sort of people . But if , notwithstanding this reason , the words of Joseph and his servant are to be understood without any ambages or fiction , we must consider what Rupertus saies of it , who observes that the word augurari is not in that place taken precisely to signifie or guesse at something , whether by the observation of birds or some other superstitious way , but in its general acception to foresee or foretell things to come by any way whatsoever . Thus did Pliny the younger , use it writing , to Tacitus , Auguror ( nec fallit augurium ) Historias tuas immortales futuras ; in which sense Rupertus and Pererius affirm , that the speech of Joseph may be taken , without quitting the litteral , in that by reason of the gift he had of Prophecy , he might make use of the word augurari , and know future events . Which that he did , there needs no further proof than that of the interpretation of the dreams of Pharaoh and his Officers . To which may be added his detention of his Brethren for three daies in Aegypt , and then causing them to be pursued by his ●ervants at their departure , which might be to intimate that the Israelites should sojourn there for the space of three Generations , and that when they were to leave it , they should be pursu'd by all that multitude which was afterwards overwhelmed in the Red Sea. Whence I leave men to judge of the probability there may be that he should have written the Book entituled Speculum Joseph , mentioned by a Trithemius , or that we may believe b Justine , who speaking of the Jewes , saies that Joseph envy'd by his Brethren , was sold by them to certain Marchants who carry'd him into Aegypt , where in a short time he learnt the magical Arts , and grew the best of any for the interpretation of dreams and prodigies , being not ignorant of any thing that could be known , in so much that he foretold the great dearth which happened in that Countrey , and , for that reason was much favour'd by Pharaoh . From which story all that may be drawn , is , that he , Tacitus , and others either speak at random , or give a passionate account of that people , and that God , who is pleas'd to give us a true history of them by his faithful Secretary Moses , would not have us to stand in need of the Authority of those prophane Authors , as to any thing they might say consonant to what he hath left in his admirable Books of the Pentateuch , I● , from what is said of Joseph in the 44. chap. of Genesis , he hath been reproach'd with Magick , I think there is much more ground to imagine the same thing of King Solomon , because of his great and prodigious Idolatry , considering the Wisdom he was master of before . For as there is nothing so certain as that he never practis'd any thing that were superstitious , while he continued in the grace of God , and a right administration of the favours he had received of him ; So we must needs acknowledge ( to avoid Lactantius's censure , who saies , that , eadem caecitas est , et de vero falsitatis , et mendacio nomen veritatis impo●ere ) that possibly , forsaken of God for his luxury and Idolatry , he might fell himself over to all manner of vices and abhominations , and particularly as a Delrio , b George of Venice , and c Pineda affirm , to that of Magick , there being thousands of examples whence may be drawn this conclusion to his prejudice , that Luxury , Idolatry , and the vanity of Divinations , Et bene conveniunt , & in una sede morantur . For which we have the testimony of St. Paul , and what is said of King Manasses , in the Old Testament , that he reared up Altars for Baal , and a little after , he observed times and used inchantments and dealt with familiar spirits and Wizzards . And since women are more adicted to Magick then men , as is learnedly shewn by the Civilian Tiraqueau in his Conjugall Lawes by the authorities of Cicero , Livy , Quintilian , Diodorus , and diverse other good Authors , I make no question , with Pineda , but the 700. wives and the 300. Concubines which Salomon had might easily ensnare him in a Labyrinth of Charmes , divinations , drinks , and other superstitious practises , which , if we credit Lucan , ( disprov'd indeed by Ovid ) have a greater influence on that passion then any other , since that he sayes , — Quas non concordia mixti Allig at ulla thori , blandaeque potentia form● , Traxerunt torti Magicâ vertigine fili . But though we should allow this might happen to Salomon that we have said , yet are we to beware how we exceed much further , and too easily be perswaded , that he should steal so much time from his pleasures and enjoyments , as it would require to write so great a number of Magicall Books as there are at this day publish'd under his name . This indeed is so great , that to prove they are false attributed to him , we need no more then ma ●e a Catalogue of such only as have been seen and cited by divers Authors . For though a Genebrard make mention but of three , and b Pineda but of 4. or 5. yet is it easily shewn that there are a many more ; for Albertus Magnus in his Book of the Mirrour of Astrology quotes five : the first dated Liber Almadal , the second , Liber 4 ▪ Annulorum , the third Liber de novem candariis ; the fourth , de tribus figuris Spirituum , and the fifth de Sigillis ad Daemoniacos . To these we may adde four mentioned by Trithemius , intituled , the first , Clavicula Salomonis ad filium Roboam , the second Liber Lamene , the third Liber Pentaculorum , and the fourth de Officiis spirituum . Whereto if we adde these three , viz. that of Raziel cited by a Reuclin , de umbris Idaearum , mentioned by Chicus upon the Sphere of Sacrobosco ; de Hydromantia ad filium Roboam , which b Gretserus saith , he saw in ▪ Greek in the Duke of Bavaria's Library . And lastly that Testamentum Salomonis , out of which M. c Gaumin cites , many passages written in the same Language , we finde that without comprising that called by d Nicetas , Liber Salomonius , here are thirteen different ones , and yet withall Authentick . Which number , might well engage us to make the same judgment of them , as did sometime Roger Bacon , whose reflection thereupon I shall the rather quote , because it makes something for all those for whom I make this Apology . Quicunque , saith he , asserunt quód Salomon composuit hoc vel illud , aut alii sapientes ▪ negandum est ; quia non recipiuntur ejusmodi libri auctoritate Ecclesiae , nec à sapientibus sed à seductoribus qui mundum decipiunt ; etiam & ipsi novos libros componunt , & novas adinventiones multiplicant , sicut scimus per experientiam , & ut vehementius homines alliciant , titulos praeponunt famosos suis operibus ; & ea magnis authoribus impudenter ascribunt . This granted takes away all the difficulty may arise about the Books of Salomon , unlesse it be about that of Exorcisms , which Pineda affirmes , either not to have been written by Salomon , or that he did it in the time of his Idolatry . And yet me thinks it were more rationall , with Jansenius , Salmeron , Genebrard and Delrio , to grant , that , during the time that by his wisdome he knew all things , and was fill'd with good affection by reason of his sanctity , he might prescribe certain forms to chase away Devills , and to exercise people posses'd by them ; such as were those practised by the Jews , in St. Luke , St. Mathew , and the Acts. Such were also those , as Josephus affirmes , practis'd since by Eleazar , who cast a Devill out of the body of a possess'd person , in the presence of the Emperour Vespasian , not by the vertue of a root , which could naturally have no power over Daemons and Creatures purely spirituall , but by the force of his exorcisms , which only had that power , as Delrio , x Casmannus and divers others explaine it . From these two passages of the Old Testament , we come now to that of the new , which is in the second of Math. where mention is made of the wise men who came from the East to adore Jesus Christ. I have no designe to repeat in this place a number of Fables , such as Vipertus , a Dr. of Divinity and the Canon-Law hath taken such paines to gather together , in the History he hath written ▪ of them , it being enough to my purpose to take out of the writings of a Baronius b Casaubon c Maldonat , d Bullenger & many other , who have written at large on this subject , what is fit not to be omitted in this Chapter , and in few words , to discover what these wise men or Magi were , and by what means they had notice to come and adore Jesus Christ in Bethleem . For the first , the difficulty lyes in the signification of the word Magi , being either ambiguous and equivocall , that is , such as many be understood of enchanters & socerers ; such as signify'd a certain people among the Medes ; who are so called in a Herodotus , b Strabo , and c Epiphanius ; and lastly might be said of the Sages of Persia . These three severall interpretations have all had their patrons and favourers ; d Tertullian understanding that passage of the first , Epiphanus and Panigarolus of the second , and Maldonat with Casaubon , of the last , that is for Mages , that is , the most vertuous and most venerable persons among the Persians , such as were in the same reputation in their Country , as the Brachamans were among the Indians , and the Druids among the Gaules . Which last opinion seems to be the more rationall , in that the word Magi is Persian , that it is the custome of the Persians not to accost Kings without Presents , that the Evangelist speaks of them as persons of great quality and reputation ; in a word , the Scripture it self lights as it were to the truth , when it sayes , that these wise men came from the East , there being no Author that ever held there were any other Magi that way than those of Persia . Yet is there no necessity to have any recourse to the sottish imagination of Paracelsus , who would have them ride post upon enchanted Horses , so to bring them in lesse then thirteen dayes out of so remote a Country , since there 's nothing to convince us they might not spend more time in their journey , as St. Chrysostome would have it , or were not of the nearest parts of that Country ; besides that History affords us many instances of greater expedition and diligence , and that these wise men rid on Camells , which go with ease after the rate of at least 100. miles a day . This difficulty taken away , we are now only to find out the meanes whereby the wise men might be advertised of the Nativity of Jesus Christ . In which search , we shall not with the Priscillianists , affirme they it knew naturally by the meer inspection of the Star , lest we incurre , with them ▪ the censure of St. Augustine and Chrysostome . And there being as little ground with a Origene and St. b Hierome to think it was revealed to them by Daemons , as it had been to the Shepherds by Angels ▪ because this were to make them Magicians , contrary to the truth before maintained , our safest course is to conclude with Maldonat , that they had learn'd it from the prophecy of Balaam , that a new Star should appear at the birth of the Saviour of the world , according to what is said , Orietur stella ex Jacob , and in effect , they shewed no lesse when they peremptorily said , Where is he that is born King of the Jews ? for we have seen his Star , speaking of that Starr , as a thing they thought well known among the Jews since it was so much among the Gentiles and Idolaters . But the subject of this Chapter is not so much my businesse as that of Divines , yet have I a confidence they will not take it ill that I have done what I have , and therein follow'd the doctrine and resolutions of the most eminent among them , so the better to clear up the difficulties arising out of this Chapter ▪ CHAP. XXI . Of the Poet Virgil. WHen I seriously reflect on the Condition of those learned men , who flourish'd four or five ages before the restauration of Sciences and disciplines in Europe , nothing seemes more miraculous to me then that the most learned and best grounded among our Authors have appear'd amidst that Barbarism like Roses among thorns , or Diamonds on the desert Mountaines . And this so much the rather , in that at this day when we are encompass'd with so great light as should make us judge of things with more caution , those who should make greatest use thereof are so dazzl'd therewith that they revive many opinions whose first Authors we daily declame against , either for their want of judgment or ignorance . Whereof though the precedent Chapters of this Apology afford sufficient instances , yet have I reserv'd for this that which we have upon the authority of a Bodin and de b Lancre concerning the Magick of Virgil , as one of the most pregnant proofs may be given of it , if we in the first place consider the reputation of these two persons , ( the former being one of the most esteem'd men of his age ) and then , the litle ground they had to draw that errour , out of the workes of certaine Authors , that are but che dirt and dreggs of the most Barbarous Writers , and who by the impertinences of their relations teach us that the great Chancellour of England , Verulam , had reason to tell us , that hoc habet ingenium humanum , ut cum ad solida non suffecerit in supervacaneis & futilibus se atterat . For can there be any thing imagind that were more fantastick , and disconsonant to common sense and reason , then to see the Phoenix of Latine Poesy impeach'd not of that Poeticall Magick , and fury , which , by the perfection of his workes , hath charm'd the greatest wits into an imitation of him , such as Statius , Sylvius , and the Florentine Poet ; and gain'd him the Title of most excellent Orator with Quintilian , St. Hierome , and Seneca ; Father of Eloquence with St. Augustine , and to be the only man worthy the name of Poet , with J. C. Scaliger ; but of the Geotick , superstitious , and unlawfull . Which certainly had never been layd to the charge of this Ornament of Parnassus , had it not been for a sort of wretched Fabulists who by the excrescencies of their pittifull writings have traduc'd him , which yet I know not , whether I ought rather to quarrell with , than these two moderne Authors and some others , quos fama obscura recondit who are so light of belief , as to take such impostors for lawfull proofs of a calumny that turnes much more to their prejudice than that of Virgil. For his life is so well known , and whatever he did that were any thing remarkable , so faithfully preserv'd by a many Authors , that we may well be astonish'd at those , who , at this day , would make use of the forgeries and fabulous inventions of 7. or 8. Barbarian slaves , and the opinions of the populace , to augment the Catalogue of Magicians with the name of this Poet , and to entertain us with thousands of little stories and fooleries , which , were they true , could do no lesse then make him be reputed one of the most expert that ever was in the Art. But since , on the contrary , they are false and ridiculous , they destroy themselves , there needing no more for their refutation , then to draw them up all together to find , ( it being presupposed that they are all equally to be credited ) that Dr. Faustus , Zedechias , Trois-eschelles and the most famous Conjurers that ever were , have not done any thing comparable to what they say Virgil hath , and consequently that they are not to be believ'd unlesse by such as will also grant , that Omnia jam fient , fieri quae posse negantur , Et nihil est de quo non sit habenda fides . But having said in the first Chapter of this Apology that we are endebted to the Monk Helinandus for all these fables , as finding ( according to Gesnar , who makes him flourish in the year 1069. ) no Author more ancient then he that made any mention thereof , and meeting since with the Collection of the Lives of the White Friers , whose Authour cites Vincent de Beauvais affirming in his mirrour of Hictory that the said Monk liv'd about the year 1209. I am forc'd ingenuously to confesse I was mistaken , and that the first Author of all these extravagances , is , in my judgment no other than that Gervase , who , Theodoric à Niem sayes , was Chancellour to the Emperour Otho III. to whom he presented his Book entituled Ocia Imperatoris . This is a piece fraught with things so absur'd , fabulous & impossible , as I have already observed that ▪ I can hardly believe the man was in his wits when he writt it ; and that I wrong him not , I appeal to the Reader . He saies then ( not to meldle with any thing but what is to our present purpose ) that the wise Virgi set up a Brasen Fly on one of the gates of Naples , which , for the space of 8. years , that it remain'd there , permitted not a fly to enter the said City , That in the same place he caus'd a Shambles to be made , wherein meat never smelt or was the least tainted ; that he placed on one of the gates of the same City two great images of Stone , one whereof was said to be handsome and merry , the other sad and deformed , having this power , that if any one came in on the side of the former all his affairs prospered according to his own desires , as he who came on the other , was unfortunate and disappointed in all things ; that he set up , on a high mountain near Nap'es , a brazen Statue , having in its mouth a Trumpet which sounded so loud when the North wind blew , that the fire and smoke issuing out of those forges of Vulcan , which are at this day seen near the City of Poussola , were forc'd back towards the Sea , without doing any hurt or injury to the Inhabitants . That it was he made the baths of Calatura di petra bagno & adjuto di l' homo , with fair inscriptions in Letters of Gold , defac'd since by the Physitians of Salerna who were ttoubled that men should thereby know what diseases every bath could cure . That the same Virgil took such a course that no man could be hurt in that miraculous Vault cut through the mountaine of Pausilippo , to go to Naples ; and lastly that he made a publick fire , whereat every one might freely warme himself , near which he had place'd a brasen Archer with his ●●rrow drawne out , and such an inscription , If any one strike me , I will shoot off my arrow . Which a● length happened , when a certaine foole striking the said Archer , he immediatly shot him with his arrow , and sent him into the fire , which was presently extinguished . These impertinences were first transcribed out of this Author by Helinandus the Monk into his Universall Chronicle , and then by an English man one Alexander Neckam a Benedictine Monk , who relates ●ome of the precedent in his book Of the Nature and property of things . To which he addes , that Naples being troubled with an infinite number of infectious Leaches , it was deliver'd , assoon as Virgil had caus'd a golden one to be cast into a well : that he compass'd his dwelling house and garden ( where it never rain'd ) with an immoveable streame of aire , which was instead of a Wall , and had built in it a brasen bridge , by meanes whereof he went whither he pleas'd . That he had made also a Steeple with such miraculous artifice , that the Tower wherein it was though , of stone , mov'd in the same manner as a certain bell , that was in it , did , and that both had the same shaking and motion . Besides all which , he had made those Statues call'd the Preservers of Rome , which were watch'd night and day by Priests , for that assoon as any Nation entertain'd any thought of revolting and taking armes against the Romane Empire , immediately the Statue representing that Nation , and adored by it , moved ; a bell , it had about the neck rung , and with its finger it pointed at that rebellious nation , in so much that the name of it might it be perceiv'd in writing , which the Priest carrying to the Emperour , he immediately rais'd an Army to reduce and quiet it . Nor could this be miss'd by a certaine Anonymous Author , who , about 120. years since , undertook to make a collection of the lives of Philosophers and Poets . For coming to speak of Virgil , he confidently sayes , Hic Philosophiâ naturali praeditus etiam Necromanticus fuit & mira quadam arte haec fecisse narratur . Which premis'd , he brings in the forementioned stories , which have been since coppy'd out verbaim out of the Latine Book of that Anonymus , by Symphorianus Champier , and Albertus de Elib , who hath been so indiscreet and simple , as to put them into the second part of his Poeticall Margarite , under the Title of Sentences and Authorities taken out of Laertius . Nay not content with that , he hath added thereto the story of a Roman Curtezan , who having hang'd up Virgil in a basket , half way down a great Tower , he , to be reveng'd of her , put out of all the fire that was in Rome , making it withall impossible to light it again unlesse they took it out of the privy parts of that abusive woman , which yet so taken could not be communicated one to another , so that the whole City was oblig'd to come and visit her . Add yet this likely story was no sooner abroad but one Gratian du Pont thought it worth the inserting into his Controversies of the two Sexes male and female , printed at Thoulouse 1534. as a demonstration of the malice and wickednesse of women . These fables I thought fit to faggot up together , and that according to the order of those that have maintain'd them , to shew what credit we shold give the great number of Authors affirming the same thing , without examining the sufficiency and integrity of him that first advainc'd it . But it would take up abundance of time to search narrowly into the businesse of the Fly and Leach ; and it were as much vaine glory as importunity to rake together all that may be said upon Astrologicall stamps and Sculptures , which the Greeks called Stoecheiodes and the Arabians Talismanicks . Such as were those of Constantinople and diverse other such graven Stones , on which a Casaubon , b Scaliger , and c Camerarius have already made many excellent and curious observations , either to examine and refute , as well according to the rules of Polymathy , as Physick and Metaphysick , all the above-recited Stories , which need no other solution then a good confident Negative . And that the rather , for that Aristotle sayes very well , de fabulosè sophisticantibus non est dignum cum studio intendere ; and in the first of his Ethicks , A man should not spend his time so trivially as to refute all sorts of opinions , but only such as have some probability and appearance of reason . Since therefore the relations of these Authors are fitter to entertaine Old wives , Thracians , and Abderties , then to satisfy those who can judge and distinguish quid solidum crepet , we will dismisse this crue of Barbarians , such as are rather to be pittied than censur'd , to satisfie the Authorities of certaine writers of greater reason , and consequently such as ought to be treated with more respect then the precedent . Those who read the life of this Poet , thought to be written by Tiberius Donatus , Master to St. Hierome , might haply be somewhat surprised , and be guilty of some litle inclination to believe this suspicion may be true , in that speaking of Virgil's father , he sayes , Hunc quidam opificem figulum , plures Magi cujusdam viatoris initio mercenarium , mox ob industriam generum tradiderunt . But it were more safe to follow the judgment of Delrio agreeing with that of Lacerda , who will not allow that Life , such as we have it now , to have been written by that ancient Donatus . For since he gives not any reason of that criticall censure , I think , were there no other , this very line enough to make us account the whole piece counterfeit and that Donatus would never have committed an errour , which Crinitus , and others treating of the same subject have avoided . Nor can I imagine that Johannes Sarisberiensis would have mention'd this brasen fly that forc'd away all others from Naples , had it not been , from this story , though fabulous , to draw an excellent morall inscription , and to teach us by the example of Augustus , which he hath in the four Chap●er of his Book de nugis curialium , that the publick benefit is to be preferr'd before any private man's advantage and satisfaction . Besides , we are not more oblig'd to believe what he sayes by the way and under the caution of a hearsay , concerning this fly , than what divers Authors have said of so many other places , whence these litle insects were banish'd , that their number might well make us doubt whether they ever were from any . For if we credit the Rabbins , there was not one to be seen in the Slaughter-house where the Beasts were kill'd and prepar'd for sacrifice , though the place was perpetually full of blood and raw hides . If Caelius Rhodiginus , there was not one in the place where the Olympick games were celebrated ; nor yet in the City of Leucade in Acarnania . If Pliny , the Oxe-market at Rome ; if Hercules's , Temple ; if Cardan , a certain house at Venice ; if Dr. Gervais , the Refectory of the Abbey of Maillerais in Poictou , were never troubled with any . And lastly , if we credit Fusil , there is but one to be seen all the year long in the Shambles of Toledo in Spaine . And for my part , I think Scaliger did very well to laugh at one of these Fly-drivers who having made a little plate grav'd with diverse figures and Characters , and that under a certain constellation , had no sooner plac'd it on a window to try the experience , but one fly more confident than the rest , came and hansell'd it with her ordure . The third whose authority is somewhat considerable is Tostatus Bishop of Avila , who rankes Virgil among those that practis'd Necromancy , and that because , as he sayes himself , he had read in the 16. Book of Helinandus's Chronologie , concerning the Fly and Shambles he had made at Naples . To which , not to discourse of the severall wayes there are to preserve diverse things for a long time , and somewhat to excuse this great person , who should have examin'd these two stories before he had believ'd them , I should rather affirme , that all the blame is to be laid on this Helinandus , who hath so faithfully transcrib'd and stollen all these falsities , lyes , and Impostures out of Dr. Gervase into his Chronicle , that he hath made it very much like Euolio's house in Plautus , quae inaniis oppleta est atque araneis . Nay I can ▪ without passion , affirme , that I never found him cited by any Author , but upon the account of some ridiculous fables ; of which citations I could easily produce such a number , as would more then justifie the truth of what I say , were it as easy to lay them down in few words as it were requisite it should be done . But since the Authors who have made mention of the Magick of Virgil are so many that they cannot be examin'd one after another without losse of much time and abundance of repetitions , we must imitate the Civilians , who take Authorities per saturam , and so digesting all that remaine into one Article , shew , That , a Le Loyer mades mention of his Eccho , b Paracelsus of his Magicall images and figures , c Helmoldus of his representation of the City of Naples shut up in a glasse bottle , d Sibyllus , and the Authour of the Book entituled the Image of the World , of the head he made to know things to come by ; e Petrarch , and f Theodoric à Niem , of the Vault he made at Naples , at the request of Augustus ; g Vigenere , of his Alphabet ; h Trithemius of his Book of Tables and Calculations whereby to find out the Genius's of all persons ; and lastly of those who have seen the Cabinet of the Duke of Florence , of an extraordinary great Looking-glasse which they affirme to be that in which this Poet exercis'd Catoptromancy . To all which there needs no other answer , than that all these Authorities are too young , absur'd , and ill grounded , and consequently too light to outweigh the Generall silence of all Authors that flourish'd during the space of ten Ages , and who certainly were extreamly to blame not to have left us the least observation of all these miracles , if there had been any such thing , since they have given us a faithfull account of a many other particularities of lesse consequence . For what ground is there to imagine that the Emperour Caligula , who did all that lay in his power to suppresse the works of this Latine Homer , and so many other Zoilus's who have found something to quarrel at , even in the most inconsiderable actions of his life , would not have laid hold on a businesse which might have afforded so much fuell to their detraction ? Or that the Emperour Augustus , who caus'd all Magicall Books to be burnt , should so far forget and contradict himself as to receive him , being a Magician and Necromancer , into the number of his most intimate friends and favorites ? There were certainly as much reason to believe that all Sodomitts tha● were in the world dy'd the night of our Saviours birth , and that as the famous Civilian Salicetus affirms , Virgil was one of that number . And yet for what concerns the precedent Authorities , it is not to be imagin'd that Petrarch , Theodoric à Niem , Vigenere , and Trithemius have been so indiscreet as thus basely to prostitute their reputation to the censures and satyrs of those who are not so easily laid asleep with these Fables . For it is certain that whatever they say thereof , hath been only to refute them , and to let us know that they were not so credulous as those others who have furnish'd us with the rest of those Authorities , as such as can no way expiate the fault they have committed in being so miserably ensnar'd in the cobwebs of Hear-saies , vagrant reports , and the common opinion of the inhabitants of Naples and places adjacent ; who have alwaies attributed to the conjurations of Virgil whatever seem'd to them ever so little extraordinary & miraculous , and whereof they could find out no other beginning . This may be exemplify'd in that admirable cave or grott made in the mountain of Pausilippo near the City of Naples , whereof though Strabo ( who liv'd in the time of Scipio , and the taking of Carthage , according to Athenaeus , or of Augustus and Tiberius , according to Patricius ) make mention as of a thing very ancient ; yet the Countrey people thereabouts will not be perswaded but that it was made by Virgil , at the importunity of the Emperour Augustus , because the top of the mountrin under which it is cut was so pestred with Serpents and Dragons , that there was not any man so confident as would presume to travel over it . So that the main stress of the business consists now in knowing what gave the first occasion of this suspicion , which certainly can be nothing else but the knowledge of the Mathematicks , wherein Virgil was so excellent , according to the relation of Macrobius , Donatus , Lacerda , and the common consent of all Authors , that , besides his being an eminent Philosopher and well experienc'd in Medicine , it may neverthelesse be affirm'd , that the chiefest of his perfections , next to Poesy , was his acquaintance with Astronomy , and other parts of the Mathematicks . And these , having ever been more subject to be charg'd with Magick than any of the other Sciences , have given some occasion to these unsettled minds to be confirm'd in that erroneous opinion they had before entertain'd of him , by reason of his Pharmaceutria , or eighth Eclogue where he hath so learnedly represented ▪ as Apuleius affirms , vittas molles , et verbenas pingues , et thura mascula et ●icia discolora , and whatever relates to Magick , that it would have been very much if he had avoided the suspicion of the practise thereof , especially from those , whom ignorance and the barbarism of the Ages they liv'd in , would not suffer to know that he had translated it word for word out of Theocritus . To which number we may adde some others who are so stupid as not to know what advantages a great Wit can make of these fictions and embelishments , which certainly should no more prejudice Virgil , than the sorceries of Circe have done Homer ; of Medea , Seneca ; of Canidia , Horace ; of Ericthon , Lucan ; of Tiresias , Statius ; of the Thessalian women , Lucian , and Apuleius ; of the old Witch , Heliodorus ; of Maeffalina , Coccaius ; of Angelica , Ariosto ; of Armida , Tasso ; or lastly Mandraca , the Author of Astrea . Whence it is evident to any one , that , from this Chapter , may be drawn a most favourable conclusion for all those great persons for whom we have made this Apology ; and that if so many fables , frivolous suspicions and sleight perswasions have found entertainment in the stragling imaginations of those who will needs quarrel with common sense and the opinion of all the world , to make Virgil a Magician , what I have produc'd before , as also all that hath been said against Zoroastes , Pythagoras , Numa Pompilius , Democritus , Albertus Magnus , and the rest that have been brought upon the stage and vindicated , should no way derogate from their reputation , nor give any other impression of their learning and deportment than such as we ought to have of such as have been Magnanimi Heroes , nati melioribus annis , and indeed so innocent as to these superstitions and fooleries , that their memory ought to be freed from the least suspicion of their ever having any hand therein . CHAP. XXII . By what means all these erroneous opinions are maintain'd , and what may be expected from them , if not suppress'd . HAving through all the precedent Chapters , both by general and particular reasons , shewn how it might come to passe that so eminent and extraordinary persons have been charg'd with Magick , and consequently deduc'd all I thought requisite for their vindication ; I think there cannot any thing be now expected from me , save that , by way of conclusion to this Apology , I should specifie the true causes and several occasions whereby these calumnies are entertain'd and gain reputation daily , and what prejudice and inconvenience ( if some course be not taken ) they will do as well the Authors , who maintain them , as what is to be truly believ'd concerning Magicians , and what order is to be taken for the punishment of those whom their sorceries and misdeeds discover and declare to be such . For the former , me thinks the several causes of such a suspicion may be reduc'd principally to three . The first is , that all the world is perswaded , and satisfy'd , that the strongest proof and greatest assurance that can be had of Truth , depends on a general consent and universal approbation , which , as Aristotle in the seventh of his Ethicks , affirms , cannot be absolutely false and fained ; besides that it is a thing very plausible , & hath a great shew of goodness & justice to follow the track that 's approved by all . Hence it comes to passe , that the ●ast that come to the businesse of writing and books , as well other Authors , as Daemonographers , grounding what they do on this Maxime , never mind the examination of what they find believ'd , and allow'd for true by their Predecessors , and those who have written before them upon the same subject . So that what was false in them , spreads by this contagious approbation and applause , though not proceeding from judgement and the knowledge of the cause , but meerly to second him that first led the dance , without ever considering that he who would be a wise and discreet Judge , ought very much to suspect what ever the people , that pessimus veritatis interpres , is most taken with , and is approved by the greatest number , taking good heed that he be not carried away with the current of common & popular opinions . Nay ▪ he is to be the more circumspect in this point , because the greatest part is commonly the worst , the number of Fools infinite , infection most dangerous , and most to be fear'd in a throng , the most beaten way the most easily deceives a man , that the wise man saies , qui cit● credit levis est corde ; and that it is most certain , that when we are sway'd by example and custome , without consulting reason , desert , and truth , we slip and fall one upon another , forfeit our reputation , run into precipices , and , in a word alienis perimus exemplis . The second general Cause is , that the greatest part of those who employ themselves in the composition and evulgation of some piece , such as they are able to work out , do commonly flatter themselves into a perswasion of such things , that they may do their business with greatest ease . And as they write not so much for any benefit to the publick , to oblige it by an exact anatomy of Truth , as out of some motive of vanity or ambition or to comply with that necessity which forces them to satisfie famem non famam , as Thuanus saies ; so is it their custome to go to work as slightly and as cheap as possibly they can , not troubling themselves with a long and difficult evolution of the first Authors , or searching into the occasions they had to scatter all these fables & calumnies ; nor racking their judgement with the consideration of those circumstances which should oblige them to ruminate , recollect , and reflect on things , so as to bring them to the grand Test of Reason , and thence draw solid and certain resolutions . And here certainly they much discover their weaknesse , and , because the advantages they derive from Nature are very slender , shew , how they are led away by example , groping after things by hear-saies and conjectures , without ever sifting or examining them as they ought , especially in this Age , which is more fit to refine and sharpen mens judgements , then all the precedent put together were , by reason of the great revolutions that now happen , through the discovery of a new world , the disturbances occasion'd by Religion , the restauration of Letters , the declination of Sects and ancient opinions and so many strange inventions and artifices ; insomuch that Salomon might now , more truly than ever , say , Doth not wisdom cry ? and understanding put forth her voice ? She standeth on the top of high places , by the way in the places of the paths . She cryeth at the Gates , at the entring of the City , at the comming in at the Doors . Whence it may be inferrd , that there never was a more favourable conjuncture than that of the present , to raise mens minds out of the Lethargy they are in , and enliven them to a retractation , and so to a contempt of abundance of false and absurd opinions ; were they not , for the reasons before mentioned , indifferent as to the eternizing their memories by the quality of their writings , out of a conceit that they gain reputation enough by the quantity , thereof , which they can swell up as they please , without much trouble or difficulty , with the assistance of a Method , devoutly observ'd of transcribing word for word ▪ whatever hath been said a hundred and a hundred times over by others . And to do this , they are much oblig'd to the third and last cause of the propagation of all these falsities , which is a Custome lately introduc'd , of making ostentation of Polymathy or great reading , speaking on any sub●ect of all things , and upon any occasion of all subjects , as if there were no other design in writing than to collect and faggot together all , that may be said , and with all what hath ever been said on the subject then to be treated of ; it being not the question who hits the mark , but who makes most shots . So that it is not to be admir'd if those who exactly observe such a method , are , like Marchants that take up all , burthen'd with many things of no value , and such as only corrupt and disparage others , which would be much more in request and reputation , were they cull'd out of the Chaos and confusion of those great Volums . It is certainly a strange thing , that Delrio , Le Loyer , Bodin , de Lancre , Godelman , who have been , nay yet are , persons of credit and desert should write so passionately upon the subject of Daemons , Sorcerers and Magicians , as never to reject any Story , though ever so fabulous and ridiculous , of all those false and absurd ones , which they have without any discretion shufled in among the true and legitimate . Nay had they no more than what we have refuted , it were enough to prejudice and discredit the truth of the rest , since that , as St. Augustine well observes Solent res gestae aspersione mendaciorum in fabulas verti , and as St Hierome , Lyers are not believ'd when they speak truth : witnesse Aesops herd-boy , who had so often call'd for help against the Wolf when there was no need , that he was neither believ'd nor assisted by any when afterwards he playd the Tyrant in his Flock . So that if we obey the precept of Cassiodorus who saies , that instructus redditur animus in futuris , quando ▪ praeteritorum commovetur exemplis , we may , to resolve the second point propos'd , very probably inferr that all the ridiculous stories , fables and manifest untruths , which these Authors suffer so easily to slip into their writings , will infallibly turn to their prejudice , and , which is worse , to a mistrust of the truth of the subject they treat of , whenever some more free and unconfin'd wit , shall be pleas'd to examine things with much more diligence and circumspection than the Demonographers do . Thus have those of the Reformation within the last Century , made use of the Catholicks armes against themselves , by bringing upon the stage the stories of the Golden Legend , the Apparitions of Tyndal , the Sermons of Maillart , Menot , & Barlette , & such other pieces written with no lesse superstition than simplicity , to confirm themselves in the opinion they hold of the nullity and falsity of their Miracles . Thus hath the learned and judicious Ludovicus a Vives , and after him Ramus , and the moderne Philosophers , took no other course to ruine and level that Labyrinth of frivolous difficulties , comprehended under the title of Parva Logicalia , than to make a full discovery of the impertinencies , flatness , and extravagance of all those fooleries of Suppositions , Ampliations , Restrictions , Sophisms , Obligations , Appellations , and other subtilties much more trivial and ridiculous . And yet these were in such reputation for the space of 400 years , that they found work enough for those who were accounted the greatest Sophists and Philosophers in the world , such as , in comparison of whom , Cassiodorus and St. Augustine understood nothing , as many are perswaded , of Dialectick , because they have not , in the precepts they have left us thereof , made any mention of the Chimaera , Antichrist , Sortes , Buridan's Asse , Nullus et Nemo . But these , together with all those frivolous rubricks and sophistications have been so fortunately levell'd with the ground , by the foresaid Vives , that they are banish'd both out of the Schools and the memory of men , with as much confusion and contempt , as they had bin introduc'd & maintain'd with ap - Spain , who the time of Lombard , and Peter of plause , from were the two first Authors and Promoters of this excellent kind of Dialectick . The result of all this , then , will be , that those who can make better advantages of what they read and learn than the slaves of Pedantism do , and who are so industrious as to judge of things to come , by a consideration of what are past , may by these examples easily fore-see , That the writings of Demonographers , hydropically blown up with so many fables as almost stiflle the truth , are threatned with the accomplishment in them ▪ of Paterculus's saying , Naturali●er quod procedere non potest , recidit ; and will prove like that great Colossus of Rhodes , which was ruin'd only by its own vast and prodigious height , or those great Edifices , which make the very found●tions crack by the weight of their superstructures . And indeed experience teaches us that there is nothing more dangerous than to shuffle old wives tales , and relations that are doubtful , if not apparently false , among things of consequence : for the more circumspect part of mankind not able to credit , nay not to admit them , it often happens , that the vulgar , who hath not the ability to judge of things by themselves , is lead away by the opinion of those whom it esteems the most prudent , and , is perswaded , understand them much better . So that being by their example once arriv'd to so much confidence as to sleight and carp at any one of those stories and opinions it had sometimes held for true , it presently jumps into an equall uncertainty and contempt of all those others for which it had not greater authority and better grounds than they had for those that were discarded , Nam ●upidè conculcatur nimis ant● metutum . It were therefore much to be wish'd , as well for the reputation of our Demonographers , as the maintenance & explanation of the truth of the Subject they treat of , that they would be hence forward more cautious than to advance any History or Authority before they have diligently examined all circumstances , and would afford all things their true worth and weight . So doing shall they not be led into a disadvantageous opinion of any one but upon good ground , nor without reason advance these frivolous accusations , fraught with nought but wind and forgery , since that when they come to be narrowly examin'd , and the truth thereof discuss'd , it commonly happens that they prove meer Calumnies , weakly-grounded suspicions , and indeed but vaine , light and inconsiderate words ▪ which the Devill doth insensibly impose on the good names of the innocent , to the end they may one day prove occasions that that men shall not be able to discern and punish the guilty . Lucret. l. 1. Verùm animo satis haec vestigia parva sagaci Sunt ▪ per quae possis cognoscere caetera tutè . FINIS . Notes, typically marginal, from the original text Notes for div A89818-e1860 a Lib. 5. de tradendis ● disciplinis . b Virg. Geor. 4. c Naogeorgus , Sat. 1. d Flor ▪ de Remond . c. 13. of Pope Joan. e Prudent . in Symach . e Ae●●as Sylvius . a Alciat Embl. 187. b Epist . 29. c Ovid. Met. 1. Lib. 30. cap. 1. d In 13. Ezech. e Exercit. 327. nu . 3. Agrip. de vanit ▪ c. 45 Apul. in Apolog. Exo. 20. 5. Scalig. Exer. 327. num . 3. i De Relig. Christ . c. 30. k Cont. Gent. l. 1. in Alcib ▪ ct in Carmide . De sing . cert l. 29. fol. 517. See. Ep ist 33. Lib. 2. De Divis . Scien . Montaigne . Heracl . in frag . de politicis . Cassiodor . lib. 4. var. Epist . 22. 5. Rer. judic . Libr. 4. Dec. 1. Nouveau C●née pag. 102. De Sapient . Lib. 5. Lib. 1. Dis . ●3 . Tertul. in Apol. cap. ●5 . Alan . de Insulis . Reuclin . de Art cabalist . ● . Tim ▪ c. 3. Liv. 6. Lege . 7. Cod. de malef et Mathem . 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Variar . epist . 45. a De spectr . l. 4. c. 4. b Disquis . l. 2. quaest . 21. Lib. de E●salsect . 1. c. 3. art . 1. & 2. De praestig . 〈…〉 c. 2. Apolog. 2. Lib. de fide Gallica . a Disquis . l. 2. qu. 9. b Of Antichrist cap. 17. c Biblioth . Histor . part . 2. p. 650. where he speakes of the death of Sylvester at the end of the year 1003. * Lib. 4. Tabula 13. Paul. Jov. in Elogiis . Chap. 22. of his Popular Errours . Lib. 9. Epist . 9. a Disquis . l. 2. qu. 12. b Daemonom . l 3. c. 3 c Lib. 1. demonolat . c. 4. a In vitis Poncific . b Lib. Chrolog . ad ann . 1002. c In his book of Antichrist . d Disquis . l. 2. quaest . 19. Decad. 2. l. 3. Lib. 4. Floridorum . L. 2. de gestis Reg. Aug. c. 10. In his additions upon Platinus . L. 4. c. 1. de vita Apollonii . Annal. To ▪ 2. * L. 3. Chronol . ad an Christi 1075. L. 1. de m●gis curial . c. 5. Vid. Majerus , Sandiv●●ius , Conrad & other Alchymists . Chap. 44. Psal . 104. Gen. c. 44. v. 5. v. 15. a Quaest . 104. in Ge●esin . b Quaest . 5● . in Gen. 2. 2. c Quaest . ●5 . art . 7. in resp . ad 1. d In 〈◊〉 ●●cum . e L. 1. de Magia di● intatr . 20. Gen. 44. v. 2. L. 9. in Genes . Epistol . l. 4. Quaest . 2. in c. 44. Gen. a Antipal . l. 1. c. 3. b Lib. 36. histor . Instit . l. 5. c. 5. a Lib. Dis . quisit . c. 5. b To. 1. Sect. 9. probl . 487. et tom . 5. Sect. 1. prob . 81. c L. 7. de reb . Salom. c. 13. Galat. 5. 2 Kings 21. 3. Verse 6. Lib. de reb . Salom. c. 13. a Lib. 1. Choronolog . ad annum diluvii . 1460 ▪ b Lib. 3. de reb . Salomon . c. 29. Lib. 1. Antipal . c. 3. a Lib. 10. de arte cabalisticâ . b Li● . 1. de more prohibendi malos libros . c. 10. c In notis ad Psellum . d In fine 4 Annal. Cap. 2. de secretis operibus artis & naturae ▪ De reb . Salom . l. 3. c. 29. Luk. 11. Math. 12. Acts ▪ 19. Antiq. Judaic . l. 8. c. 2. x Angelograph . part . 2. c. 17. a ad ann . 1. Christi . b Exercitat 2. num . 19. c In cap. 2. Math. d Eclogae ad Arnob. c. 6. a Hist . l. 3. b Geogr. l. 5. c In Epitom . fidei Catholicae . d Lib. de Idololatria . Lib. de vita longâ . Cap. 9. Homil. 7. in Math. a Lib. 1. cont . Celsum . b In cap. 19 Isaiae . In cap. 2. Math. a Daem●nom . l. 2. c ▪ 2 b Traitè de la mescreance dis sortilege co●vainc● . pag. 281. De augment . Scient . Lib. 2. de schismate c. 19. & 20 Lib. 16. Cap. 103. Lib. de claris Medicinae Scriptor . tract . 2. a In notis ad Vopiscum . b In a letter he writ to Mr. Vazet . c Tom. 1. des Medit. Historic . l. 3. c. 20. Metaphy . 3. Comment . vol. 1. traict● des eloges . Lib. 3. de poet . Lat. c. 37. Exercit. 246. nu . 3 ▪ Comment in Epist . D. Hieron . ad Paulinum . a De spectr . l. 1. c. 6. b 1. Tom. oper . tract . de imaginibus c. 11. c Lib. 4. Histor . Slavor . c. 19. d Peregr . quaest . de cad . 3. c. 2. quaestione . 3. e In Itinerario . f Lib. 3. de schismal . c. 19. g Cap. 19. pag. 330 ▪ of his Cyphers . h Antipal . l. 4. c. 3. Apud Em. de Moura l. de Ensal . Sect. 3. c. 4. num . 12. Sen. de vita beata . Chap. 19. Pro. 8. De Civ . dei . l. 7. cap. 35. Epist . 44. l. 6. variar . a Lib. 2. de tradend . discipl . et lib. adversus Pseudo-Dialecticos . 
A03207	----	The hierarchie of the blessed angells Their names, orders and offices the fall of Lucifer with his angells written by Tho: Heywood Heywood, Thomas, d. 1641. 1635 Approx. 1627 KB of XML-encoded text transcribed from 321 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-01 (EEBO-TCP Phase 1). A03207 STC 13327 ESTC S122314 99857466 99857466 23208 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A03207) Transcribed from: (Early English Books Online ; image set 23208) Images scanned from microfilm: (Early English books, 1475-1640 ; 839:12) The hierarchie of the blessed angells Their names, orders and offices the fall of Lucifer with his angells written by Tho: Heywood Heywood, Thomas, d. 1641. Cecil, Thomas, fl. 1630, engraver. [12], 622, [10] p. : ill. (metal cuts) Printed by Adam Islip, London : 1635. In verse. The title page is engraved and signed: T Cecill sculp:. With a preliminary imprimatur leaf. With four final contents leaves; the last leaf is blank. Reproduction of the original in the Henry E. Huntington Library and Art Gallery. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Angels -- Poetry -- Early works to 1800. Demonology -- Poetry -- Early works to 1800. Witchcraft -- Poetry -- Early works to 1800. Magic -- Poetry -- Early works to 1800. 2002-06 TCP Assigned for keying and markup 2002-08 SPi Global Keyed and coded from ProQuest page images 2002-10 John Latta Sampled and proofread 2002-10 John Latta Text and markup reviewed and edited 2002-12 pfs Batch review (QC) and XML conversion 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 all praise to him is due . The sev'rall 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 pow'r excell , And of their gouernment in hell ; Their Order , Offices , and Names , With 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 . Discov'ry of those ginnes and snares They lay t' entrap men vnawares . Of Compacts common in all Ages , And of the Astrologomages . The Argument of the eighth Booke . MICHAEL . OF Sathans Wiles and Feats prestigious , Appearing wondrous and prodigious ; Confirm'd by histories far sought . Of Nouels by bad Daemons wrought : And first of such is made expression , That still with Mankinde seeke congression , ( To whose fall they themselues apply ) Call'd Succubae and Incubi . To finde those further we desire , Of Water , Earth , the Aire , and Fire ; And what their workings be , to know , As well aboue , as here below . How Authors 'mongst themselues agree , What Genij and Spectars bee , Faunes , Sylvans , and Alastores , Satyrs , and others like to these . With stories mixt , that grace may win From such as are not verst therein . The Argument of the ninth Booke . GABRIEL . OF Spirits call'd Lucifugi ( From flying light ) I next apply My neere-tyr'd Pen : of which be store In Mines where workmen dig for oare . Of Robin Good-fellow , and of Fairies , With many other strange vagaries Done by Hob-goblins . I next write Of a Noone-Diuell , and a Buttry-Sp'rite . Of graue Philosophers who treat Of the Soules essence and her seat . The strange and horrid deaths related Of learn'd Magitions , animated By Sathan , the knowne Trutht ' abjure , And study Arts blacke and impure . Of Curious Science last , the vanitie , Grounded on nothing but incertaintie : And that no Knowledge can abide the Test Like that in sacred Scripture is exprest . The Seraphim : Ex sumptib : Tho : Mainwaringe Armig : THE ARGVMENT OF the first Booke . A Ioue Principium , the Creator , Of all that liue , sole Animator . Atheisme and Sadducisme 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 began t' vsurpe that Name . A Quaere made the world throughout , To finde this God , of whom some doubt . 2 Argument . The blessed Seraph doth imply The loue we owe to the most High. INspire my Purpose , fauour mine Intent , ( O thou All-knowing and Omnipotent ) And giue me leaue , that from the first of daies , I ( Dust and Ashes ) may resound thy praise : Able me in thy quarrell to oppose , And lend me Armor-proofe t' encounter those Who striue t' eclipse thy glory all they can ; The Atheist , Sadduce , and Mahumetan . That there 's a God , who doubts ? who dares dispute ? Be'ng in it selfe a maxime absolute : Which fundamentall Truth , as it is seen In all things , Light or Darke , Wither'd or Green ; In Length , Bredth , Height , Depth ; what is done or said , Or hath existence in this Fabricke , made By the word Fiat : so amongst the rest , In mans owne Conscience it is deep'st exprest . Who 's he looks vp , and sees a glorious Star ( Be 't fixt or wandering ) to appeare from far In bright refulgence ; can so stupid be , Not to acknowledge this great Deity ? Who shall the Sun 's vnwearied progresse view , As at the first creation , fresh and new , In lustre , warmth , and power , still giuing chere To Plants , to Beasts , to Mankinde euery where ? Wh'obserues the Moon a lower course to range , Inconstant , and yet constant in her Change ; ( Ty'd to her monthly vicissitude ) And doth not thinke she also doth include A soueraigne power ? Looke downe , the earth suruey , The Floures , Herbs , Shrubs , and Trees , and see how they Yearely product : The store of Herds and Flocks Grasing on pastures , medowes , hills and rocks ; Some wilde beasts ; others to mans vse made tame ; And then consider whence these creatures came . Ponder the Wels , Ponds , Riuers , Brooks & Fountains , The lofty Hils , and super eminent Mountains , The humble Valley , with the spatious Plaine , The faire cloath'd Medowes , and full fields of graine ; The Gardens , Desarts , Forrests , Shelues , and Sands , Fertilitie and Barrennesse of Lands , Th' vnbounded Sea , and vastitie of Shore ; " All these expresse a Godhead to adore . Be not in thy stupiditie deluded : Thinke but how all these , in one bulke included , And rounded in a ball , plac'd in the meane Or middle , hauing nought whereon to leane ; So huge and pond'rous ! and yet with facilitie , Remain immov'd , in their first knowne stabilitie ! " How can such weight , that on no Base doth stand , " Be sway'd by lesse than an Almighty hand ? Obserue the Sea when it doth rage and rore , As menacing to swallow vp the Shore ; For all the Ebbs and Tydes , and Deeps profound , Yet can it not encroch beyond his bound . " What brain conceiues this , but the Power respects , " Which these things made , moues , gouerns , and directs ? Do but , ô man , into thy selfe descend , And thine owne building fully apprehend ; Comprise in one thy Body and thy Mind , And thou thy selfe a little World shalt find : Thou hast a nimble body , to all motion Pliant and apt : thou hast at thy deuotion A soule too , in the which no motion 's seene , But from all eyes hid , as behind a skreene . Th' effects we may behold ; from whose command The gestures come : yet see we not the hand By which Th' are mov'd , nor the chiefe Master , He Who is prime Guide in our agilitie . Is not so great , of these things , th'admiration ; So excellent a Worke , of power to fashion Atheists anew , and bring them to the way ? Let 's heare but what their owne Philosophers say . One thus affirmes : There 's no capacious place In Mans Intelligence , able to embrace Th'incomprehensible Godhead : " and yet trace " His steps we may , his potencie still seeing " In euery thing that hath on earth a being . Saith Auicen : He reason wants , and sence , That to a sole God doth not reuerence . A third : Who so to heav'n directs his eies , And but beholds the splendor of the skies , ( Almost incredible ) and doth not find , There must of force be an Intelligent mind , To guide and gouerne all things ? A fourth thus : ( and the most learned of them , doth discusse ; Seeming amongst the Heathen most to know ) There is a God , from whom all good things flow . To sing to the great God let 's neuer cease , Who gouerns Cities , People , and gown'd Peace : He the dull Earth doth quicken ; or make tame The Tempests , and the windy Seas reclaime : He hath the gouernment of States , can quell Both gods and men ; his pow'r is seene in Hell ; Whose magnitude all visible things display , He gouerns them with an impartial sway . Where e're thou mov'st , where so thou turnst thine eie , Ev'n there is God , there Ioue thou may'st espie : His immense pow'r doth beyond limit run , It hath no bound , for what he wills is done . What so thou seest throughout the world by day , Euen that doth him and only him obey . If he please , from the dull or fertile Earth , Or Floures or Weeds spring , Fruitfulnesse or Dearth : If he please , into Rocks hee 'l water poure , Which ( like the thirsty Earth ) they shall deuoure . Or from the dry stones he can water spout : The wildernesse of Seas the world throughout Submits to him . At his Imperious will The rough and blustring Winds are calme and still . The Flouds obey him : Dragons he can slaue , And make th' Hyrcanian Tygres cease to raue . He is in the most soueraigne place instated ; He sees and knowes all things he hath created . Nor wonder if he know our births and ends , Who measures Arctos , how far it extends ; And what the Winters Boreas limits are . What to this Deity may we compare ? Who doth dispose as well the Spade as Crowne , Teaching the counsels both of Sword and Gowne : For with inuisible Ministers he traces The world , and spies therein all hidden places . Of Alexander , Aristotle thus writes : It is not numb'red 'mongst his chiefe delights , That he o're many Kings hath domination ; But , That he holds the gods in adoration . Who iustly on their proud contemners lower ; But vnto such as praise them , they giue power . The Times of old , AEneas did admire , Because he brought his gods through sword and fire , When Troy was sackt and burnt : for that one pietie , They held him after death worthy a Dietie . Pompilius for his reuerence to them done , An honor from his people likewise wone : He raign'd in peace , and ( as some writers say ) Had conference with the Nymph Egeria . For him , who knew the gods how to intreat , And truly serue , no honor was too great . But the gods Hater , impious and prophane Mezentius , was in battell rudely slaine . And Capaneus , after that he had Assaulted Thebes wall ( which the gods forbad ) Euen in the midst of all his glory fell , And by a bolt from Heauen was strooke to Hell. The great Epirus , Arcades King , we find , For spoiling Neptunes Temple was strook blind . And the Duke Brennus , after many an act Of strange remarke ( as proud Rome hauing sackt , And conquering Delphos ) yet because he dar'd To rob that Church Apollo would haue spar'd ; The god strooke him with madnesse ; who straight drew His warlike sword , with which himselfe he slew . The Temple of Tolossa ( in their pride ) Great Scipio's souldiers spoil'd , and after dy'de All miserably . And Alexander's , when They Ceres Church would haue surpriz'd , euen then Fell lightning from the skies , which soon destroy'd All in that sacrilegious Act imployd . Religion from the first of Time hath bin , Howeuer blended with idolatrous sin : Temples , Synagogues , Altars , and Oblations , Lustrations , Sacrifices , Expiations ; Howe're their zeale with many errors mixt , " None but vpon some god his mind hath fixt . The Lybians , Cretans , and Idaeans , they Had Ioue in adoration : None bare sway Amongst the Argiues in Miceane , but she That shares with Ioue imperiall soueraignty Iuno . The Thebans honor'd Hercules : They of Boetia the three Charites : Th' AEgyptians , Isis , figured like a Cow : The Thebans and the Arabes all bow To Bacchus * Bimater , the god of Wine . Iönia , Rhodes , and Delphos held diuine , Apollo solely : Cyprus and Paphos boast , Their Venus , as amongst them honor'd most . Th' Athenians and AEtolians celebrate Minerua : Vnto Vulcan dedicate The Imbrians and the Lemnians , all their vowes . Fertile Sicilia no goddesse knowes , Saue Proserpine : Th' Elaeans , Pluto make Their Soueraigne : And the Boëtians take The Muses for their Guardiens . All that dwell Neere to the Hellespont , thinke none t' excell , Saue Priapus . In Rhodes , Saturn hath praise : Osyris , aboue all , th' AEgyptians raise . The Latians and the warlike Thraciaus run To Mars his Shrine : the Scythians to the Sun. All the inhabitants of Delphos Isle Pray , That Latona on their coasts will smile . 'Mongst the Lacones , Neptune sacred is : And through all Asia , powerfull Nemesis . The Attici haue in high estimation Fortune . Th' Eleusians haue in adoration , Ceres : The Phrygians , Cybel : Cupid , Those That dwell at Colchos . Th' Arcades haue chose Aristaeus : Diana , those of Ephesus . The Epidaurians , AEsculapius . &c. So many gods and goddesses did comber The Nations of the earth , as that their number In iust account , ( if Hesiod speake true ) Vnto no lesse than thirty thousand grew . As touching Auguries , and their abuse , ( In the precedent Times in frequent vse ) To proue that study to be meerly vain , Homer hath made great Hector thus complain : The winged Birds thou bid'st me to obey ; But how they take their course , or to which way , I nor regard , nor care : whether their flight Be made vpon the left hand or the right . Most requisit it is that I be swaide By the great thundring Ioues high will , and wade No farther . He hath empire ouer all , And whom he list , supporteth , or makes thrall . That 's the best Bird to me , and flies most true , Bids , For my Countrey fight ; my Foes subdue . E're further I proceed , 't were not amisse , If I resolue you what an Idol is , And where they had beginning . I haue read Of one Syrophanes , in AEgypt bred ; Who as he nobly could himselfe deriue , So was he rich , and by all means did striue , Like an indulgent Father with great care , To make his sonne of all his Fortunes heire . And when he had accumulated more Than all his Neighbours : in his height of store , And fulnesse of aboundance , ( as his pride Was to leaue one t' inherit ) his Son dy'de ; And with him , all his comfort , because then ( He gone ) he thought himselfe the poor'st of men . In this great sorrow , ( which as oft we see , Doth seeke for solace from necessitie ) He caus'd his statue to be carv'd in stone , S'exactly made vnto the life , that none But would haue took it for the childe ; agreeing So neere to him it was , when he had being . But the sad Father , thinking to restraine That flux of teares which hourely pour'd amaine Downe his moist cheeks , the course he tooke to cease it , Presented him fresh matter to increase it : Ignorant , That to helpe the woe begon , There is no cure like to Obliuion . So far it was his moist eyes to keepe dry , As that of teares it gaue him new supply . And this we may from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 borrow , The word to vs implying , Cause of sorrow . Whilest there this new made Image had abode , The Seruants made of it their houshold god . Some would bring fresh floures and before it strow : Others , ( left they in duty might seem slow ) Crowne it with wreathes and garlands : others burne Incense , to soothe their Lord , who still did mourne : And such as had offended him , would fly Vnto that place , as to a Sanctuary ; And ( after pardon ) seuerall gifts present , As if that had been the sole Instrument Of their deliuery . By which 't may appeare , 'T was not Loues effect , but th' effect of Feare , To which Petronius seemes t'allude , when he , Obliquely taxing all Idolatry , saith , That throughout the world in euery Nation , Feare first made gods , with Diuine adoration . Saith Martial : If thy Barber then should dare , When thou before him sit'st with thy throat bare , And he his Rasor in his hand ; to say , Giue me this thing or that : Wilt thou say nay Or grant it him ? Take 't into thy beleefe , He 's at that time a Ruffin and a Theefe , And not thy Barber . Neither can 't appeare Bounty , that 's granted through imperious Feare . Of the word Superstition , the first ground Was , To preserue to th' future , whole and sound , The memorie of Fathers , Sons , and Friends , Before deceast : and to these seeming ends Were Images deuis'd . Which some would bring ( As their first author ) from th' Assyrian King Ninus ; whose father Belus being dead ; That after death he might be honored , Set vp his statue , which ( as most agree ) Was in his new built city Niniuee : Whither all malefactors make repaire , And such offenders whose liues forfeit are By the Lawes doom : but kneeling to that Shrine , Were sanctuar'd , as by a thing diuine . Hence came it , that ( as gods ) they now abhor'd The Sun and Moone , which they before ador'd . With Stars and Planets they are now at strife : And since by it they had recouered life , ( Late forfeit ) hold it as a sov'raigne Deitie ; And therefore as it were in gratefull pietie , They offred sacrifice , burnt Incense , gaue Oblations , as to that had power to saue . This , which in Theeues and Murd'rers first began , In time so generall grew , that not a man , But was of that beleefe ; and so withdrew That diuine worship which was solely due To the Creator , ( and to him alone ) And gaue 't to Idols made of wood and stone . And yet the Poet Sophocles , euen then When the true God was scarsly knowne to men , In honour of the supreme Deitie , Much taunted the vain Greeks Idolatrie . One God there is ( saith he ) and only one , Who made the Earth his Footstoole , Heav'n his Throne : The swelling Seas , and the impetuous Winds ; The first he calmeth , and the last he binds In prison at his pleasure : and yet wee , Subiects vnto this fraile mortalitie , Of diffident hearts determin , and deuise To the Soules dammage , many fantasies . The Images of gods we may behold , Carv'd both in stone and wood ; some left in gold ; Others in Iv'ry wrought : and we ( vnwise ) By offring to them solemne Sacrifice , Thinke we do God good seruice . But the Deity , ( Sole and supreme ) holds it as meere impiety . Saint Austin neuer could himselfe persuade , That such who mongst the antient Gentiles made Their Idoll gods , beleev'd in them : for he Saith confidently ; Though in Rome there be Ceres and Bacchus , with a many more , Whom they in low obeisance fall before ; They do it not as vnto absolute things , That haue in them the innate seeds and springs Of being and subsistence : but much rather , As to the seruants of th' Almighty Father . Yet these did worship something ( 't doth appeare ) As a Supreme , whom they did loue or feare . This Age breeds men so bruitsh naturall , As to beleeue there is no God at all . Such is the Atheist , with whom can be had No competition ; one obtuse or mad , Who cannot scape Heav'ns most implacable rod. The Psalmists Foole , who saith , There is no God ; Would such but spend a little vacant time , To looke from what 's below , to things sublime ; From terrene to coelestiall , and confer The Vniuersall , with what 's singuler ; They shall find nothing , so immense and hye , Beyond their stubborn dull capacity , But figures vnto them his magnitude . Again , nothing so slight , ( as to exclude It name amongst his creatures ) nought so small , But proues to them his power majesticall . Tell me , ( ô thou of Mankind most accurst ) Whether to be , or not to be , was first ? Whether to vnderstand , or not to know ? To reason , or not reason ? ( well bee 't so , I make that proposition : ) all agree , That our Not being , was before To be . For we that are now , were not in Times past : Our parents too , ev'n when our moulds were cast , Had their progenitors : their fathers , theirs : So to the first . By which it plaine appeares , And by this demonstration 't is most cleare , That all of vs were not , before we were . For in the Plants we see their set and ruin . In Creatures , first their growth , then death pursuing . In Men as well as Beasts , ( since Adam's sinning ) The end is certaine signe of the beginning . As granted then , we boldly may proclaime it , There was a Time , ( if we a Time may name it ) When there was neither Time , nor World , nor Creature , Before this Fabrick had such goodly feature . But seeing these before our eyes haue being , It is a consequence with Truth agreeing ; Of which we only can make this construction , " From some Diuine power all things had production . And since of Nothing , nothing can befall : And betwixt that which is ( bee 't ne're so small ) And what is not , there is an infinite space , Needs must some Infinite supply the place . " It followes then ; The prime Cause and Effector " Must be some potent Maker and Protector , " A preualent , great , and eternall God , " Who before all beginning had aboad . Come to the Elements : A war we see Twixt Heate and Cold , Drought and Humiditie : Now where 's Antipathy , must be Annoy , One laboring still the other to destroy : And yet in one composure where these meet , There 's Sympathie , Attone , and cons'nance sweet . The Water doth not fight against the Fire , Nor doth the Aire against the Earth conspire . All these ( though opposites ) in vs haue peace , Vniting in one growth and daily increase . " To make inueterate Opposites agree , " Needs must there be a God of Vnitie . What is an Instrument exactly strung , Vnlesse being plaid vpon ? it yeelds no tongue Or pleasant sound that may delight the eares . So likewise of the musicke of the Spheres , Which some haue said , chym'd first by accident . O false opinion'd Foole : What 's the intent Of thy peruersenesse , or thine ignorance ? Shall I designe what Fortune is , or Chance ? Nothing they are saue a meere perturbation Of common Nature ; an exorbitation And bringing out of square ; these to controule , " Therefore , must needs be an intelligent Soule . For know you not , you Empty of all notion , That nothing in it selfe hath power of motion ? And that which by anothers force doth moue , " The cause of that effect must be aboue ? Th' originall of Mouing must be Rest , Which in our common Dialls is exprest . The Sun-beame p●ints the houre ; the shadow still From our shifts to another , ev'n vntill Thou tel'st vnto the last ; yet 't is confest , That all this while th' Artificer may rest . The Earth in sundry colours deckt we know , With all the Herbage and the Fruits below . The Seas and Flouds , Fish in aboundance store : Fowles numberlesse within the Aire do soare : And all these in their seuerall natures clad So fairely , that her selfe can nothing add . From whence haue these their motion ? Shall we say , From th' Elements ? " How comes it then that 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 astray , as ev'ly minded , For they in their owne wickednesse are blinded . For , nothing they Gods mysteries regard , Nor of a good man , hope for the reward : Neither discerne , That honour doth belong Vnto the faultlesse Soules that thinke no wrong . For God created Man pure and vnblam'd , Yea , after his owne Image was he fram'd . But by the Diuels enuy , Death came in : Who holds with him , shall proue the Scourge of sin . But in great boldnesse shall the Righteous stand , Against the face of such as did command Them to the torture ; and by might and sway , The fruits of all their labors tooke away . When they shall see him in his strength appeare , They shall be vexed with an horrid feare ; ( When they with an amased countenance Behold their wonderfull deliuerance ) And change their mindes , and sigh with griefe , and say , Behold these men we labour'd to betray ! On whom , with all contempt we did incroch , And held them a meere by-word of reproch : We thought , their liues to madnesse did extend , And , there codld be no honour in their end : How come they now amongst Gods Children told ; And in the list of Saints to be inrol'd ? Therefore , from Truth 's way we haue deuious bin , Nor trod the path the Righteous haue walkt in : From the true Light we haue our selues confin'd ; Nor hath the Sun of Knowledge on vs shin'd . The way of Wickednesse ( which leadeth on To ruine and destruction ) we haue gon : By treading dangerous paths , our selues w' haue tyr'd ; But the Lords way we neuer yet desir'd . What profit hath our Pride , or Riches , brought ? Or what our Pompe ? since these are come to nought . All these vaine things , like shadowes are past by ; Or like a Post , that seems with speed to fly : Or as a Bird ( the earth and heav'n betweene ) Who makes her way , and yet the path not seene : The beating of her wings yeelds a soft sound ; But of her course there 's no apparance found . As when an Arrow at a marke is shot , Finds out a way , but we perceiue it not ; For suddenly the parted aire vnites , And the fore-passage is debat'd our ●ights . So we , no sooner borne and take our breath , But instantly we hasten on to death . In our liues course we in no vertue ioy'd , And therefore now are in our sinnes destroy'd . Th'Vngodlie's hopes to what may we compare ? But like the dust , that 's scattered in the aire : Or as the thin some gathered on the waue , Which when the tempest comes no place can haue : Or as the smoke , dispersed by the wind , Which blowne abroad , no rest at all can find . Or else ; As his remembrance steales away , Who maketh speed , and tarieth but a day . But of the Iust , for euer is th' aboad ; For their reward is with the Lord their God : They are the charge and care of the most High , Who tenders them as th' Apple of his eye . And therefore they shall challenge as their owne , From the Lords hand , a Kingdome and a Crowne : With his right hand hee 'l couer them from harme , And mightily defend them with his arme . He shall his Ielousie for Armor take , And put in armes his Creatures for their sake , His and their Foes to be reueng'd vpon . He for a glorious breast-plate shall put on , His Righteousnesse : and for an Helmet beare True Iudgement , to astonish them with feare : For an invinc'd shield , Holinesse he hath : And for a sword , he sharpens his fierce Wrath. Nay , the whole World hee 'l muster , to surprise His Enemies , and fight against th' Vnwise . The thunderbolts , by th' hand of the most High , Darted , shall from the flashing lightnings fly ; Yea fly ev'n to the marke : as from the Bow Bent in the clouds : and in His anger go That hurleth stones , the thicke Haile shall be cast . Against them shall the Flouds and Ocean vast Be wondrous wroth , and mightily or'eflow : Besides , the fierce Winds shall vpon them blow , Yea , and stand vp against them with their God , And like a storme shall scatter them abroad . Thus Wickednesse th' earth to a Desart brings ; And Sinne shall ouerthrow the Thrones of Kings . You heare their doome . It were not much amisse , If we search further , what this Atheisme is . Obserue , That sundry sorts of men there be Who spurne against the sacred Deitie : As first , Those whom Idolaters we call , Pagans and Infidels in generall . These , though they be religious in their kinde , Are , in the manner of their worship , blinde ; And by the Diuel's instigation won To worship Creatures , as the Moon and Sun. Others there be , who the true God-head know , Content to worship him in outward show : Yet thinke his Mercy will so far dispence , That of his Iustice they haue no true sence : His Pitty they acknowledge , not his Feare ; Because they hold him milde , but not austere . Some , like brute beasts , will not of sence discusse : With such Saint Paul did fight at Ephesus . Others are in their insolence so extreme , That they deride Gods name , scoffe , and blaspheme : As Holophernes , who to Achior said ; Albeit thou such a vaine boast hast made , That Israels God his people can defend Against my Lord , who doth in power transcend ; Where th' Earth no greater pow'r knowes , neere or far , Than him whom I serue , Nabuchadnezzar . Diuers will seeme religious , to comply With time and place : but aske their reason , Why They so conforme themselues ? They know no cause More than , To saue their purse , and keepe the Lawes . There be , to Noble houses make resort ; And sometimes Elbow Great men at the Court , Who though they seeme to beare things faire and well , Yet would turne Moses into Machiuel ; And , but for their aduantage and promotion , Would neuer make least tender of deuotion . For their Diuinitie is that which we Call Policie : their Zeale , Hipocrisie : Their God , the Diuell : whose Imagination Conceits , That of the world was no Creation . These haue into Gods Works no true inspection , Dreame of no Iudgement , Hell , or Resurrection : Reckon vp Genealogies who were Long before Adam ; and without all feare , ( As those doom'd to the bottomlesse Abisme ) Hold , There was no Noës Arke , no Cataclisme . Besides ; How busie hath the Diuell bin , Ev'n from the first , t' encrease this stupid Sin ? Not ceasing in his malice to proceed , How to supplant the Tenents of our Creed . Beginning with the first , ( two hundred yeares After our Sauiours Passion ) he appeares In a full ( seeming ) strength ; and would maintaine , By sundry obstinate Sectists , ( but in vaine ) There was not one Almighty to begin The great stupendious Worke ; but that therein Many had hand . Such were the Maniches , Marcionists , Gnostyes , and the like to these . The second Article he aim'd at then ; And to that purpose pickt out sundry Men , Proud Hereticks , and of his owne affinitie ; Who did oppose the blessed Sonne 's Diuinitie . But knowing his great malice to his mind Did not preuaile ; he then began to find A cauill 'gainst the Third : and pickt out those Who stiffely did the Holy-Ghost oppose . Him from the holy Tria's they would leaue ; Nor yeeld , The Blest-Maid did by him conceiue . But herein failing ; with a visage sterne , That roaring Lion , Those which did concerne The Churches Faith , aim'd at : still raising such , As building on their owne conceit too much , The other Maximes of our knowne Beleefe Mainly withstood . Nay after , ( to his griefe ) Finding , that in no one he could be said To haue preuail'd ; he after 'gins t' inuade All , and at once : to that great God retyring , Who cast him downe from Heav'n for his aspiring . And to cut off Mans hoped for felicitie ; Where he before persuades a multiplicitie of gods to be ador'd : He now from Many , Blinds the dull Atheist , not to confesse Any : Striuing ( if possible it were ) to make Him , a worse Monster than himselfe ; To take No notice of his God , nor vnderstand , That both his life and breath are in his hand : Insensible , That he who from his Treasure Leant them at first , can take them backe at pleasure : That Hee created Sorrow , who made Ioy : ( Who reare's , can ruine ; and who builds , destroy . ) Which they might gather from bare Natures light ; Obseruing , That t' each day belong's a night : That as in th' one there is a gladsome cheare ; So , to the other doth belong a feare : One figuring the Glory of the Iust ; Th' other , that Hell where Atheists shall be thrust . Next ; Let a man be mounted ne're so high , Were 't on a spire that 's mid-way to the sky ; Whilest he look's vp , with comfort he doth gaze Vpon the clouds and the Sun 's fulgent raies : Nor is he troubled , whilest his eies are bent Vpon the splendor of the Firmament . But let him thence suruey the Earth below , His heart will pant with many an irksome throw ; His body tremble ; sinewes and nerues all Contract themselues , with feare from thence to fall . The Emblem is ; That there 's aboue , a place Long since prepar'd for all the Sonnes of Grace ; Who by a blest and heav'nly contemplation Looke vpward , even from whence comes their saluation . But vnto them who seeke not God to know , And only fix their thoughts on things below ; Although no such place visibly appeare , Yet there 's an Hell that 's full of dread and feare . Which how can These escape , who beleeue lesse Than do the Diuels ? for they both confesse And know there is a God ; a Heav'n , where plac't They once had been ; and for their pride thence cast . Likewise an Hell , ( not threatned them in vaine ) Where they both now and euer shall remaine . Shall He who giues vs life and length of daies , Passe vs without due thanksgiuing and praise ? And shall not God be truly vnderstood , Who in his bounty giues vs all that 's good ? Or , Shall he nothing from our hands deserue , Who , what he makes is carefull to preserue . We reade of some Beasts , who opprest with thirst , And hastning to the riuers margent , first Bow downe their bodies at the waters brinke , And fall vpon their knees still when they drinke . Birds ( as we daily may obserue ) being dry , At euery drop they taste , looke vp on high ; As vnto Him who sends it them : which speakes , That without thanks they neuer wet their beakes . If Beasts and Birds so gratefull be ; What then Shall we imagine of these thanklesse Men , But , That there 's a Gehinnon to contrude All guilty of such base ingratitude ? That this God is , to Atheists may appeare ; Because by Him so frequently they sweare : For , Who 's so senselesse and obtuse a Sot , To call to witnesse that thing which is not ? For , By what Power soeuer they protest , Th' Essence thereof is euen in that confest . Ev'n Reasons selfe ( maugre this grosse impietie ) Illustrates vnto vs , th' eternall Dietie . If we behold a Barke in th' Ocean swimming , We say , Some Ship-wright gaue it shape and trimming . Or , if a Picture in a costly Frame ; It from the Pensill of some Painter came . Or , where we see an House or Temple stand , We presuppose some skilfull Workmans hand . Then , If Below we marke the Earth and Ocean : Aboue , the Planets in their hourely motion : So many Winters , Autumnes , Sommers , Springs , And in them , the vicissitude of things : When we shall all his glorious Creatures view , Shall we deny him a bare Artists due ? Or , Can we this high potent Vndertaker ( Who made both Them and Vs ) esteeme no Maker ? Philosophy will tell vs by her Lawes , That no Effect can be without a Cause : That euery action doth an Agent claime : And euery motiue , That which moues the same , Though many causes , Agents , Motions , be ; They are subordinate : and onely He Prime Cause , Agent , and Mouer , who ( t' our notion ) Is First , of all effect , action , or motion . Concerning whom , the Psalmist doth thus treat : O Lord my God , thou art exceeding great In honour , and in Glory shining bright , Who couers thy great Maiestie with light , As with a garment : that Almighty God , Who , like a curtaine , spreds the Heav'ns abroad ; And in th' vnsounded bosome of the streames Of thy great chambers , hast dispos'd the beames : Who for thy Chariot , hast the Clouds assign'd ; And walk'st vpon the swiftwings of the wind . When Man committeth euill , he shall find A God euen in the terror of his mind . For , Adam tasting of the Fruit forbid , ( Asham'd ) himselfe within a Thicket hid . When Herod , Iohn the Baptist had beheaded , He for that act some fearefull vengeance dreaded : For , hearing of Christs Miracles , he sed , Surely that Iohn is risen from the dead ; Fearing his ghost did haunt him . So when Cain Had in his wrath his brother Abel slain , His count'nance was deiected and cast downe . For , were there no Accuser but mans owne Conscience it selfe , he Feare could not eschew ; Because , The Wicked fly when none pursue . And what are Feares , vnto that height extended , But a meere dread of a iust God offended ? Euen by Idolaters a God's confest ; Who rather will adore a Bird , a Beast , A Fish , a Serpent , Planet , or a Stone , Nay , euen the basest things , rather than none . Mans appetite , that neuer can be sated , Approues a God : for let him be instated In a small means , a greater he desires : Giue him a Prouince , and he then aspires Vnto a Realme : a Kingdome let him haue , ( Not yet content ) he then a World will craue : Nor rests he there ; for , were 't in his possession , Yet bring him in the end to his confession , He will acknowledge , There is somewhat more To be acquir'd ; ev'n God , whom we adore . That men of knowledge should be so ambitious , And in the quest thereof so auaritious ; Yet in that amplitude finding such scant , That still the more they haue , the more they want . ( For in that progresse , as they further go , The more they learne , the more they search to know : ) Besides , that in this search each one pursu'th With labour , to inuestigate the Truth . That simple and pure Truth ( th' Atheists deny ) Can be no other thing than the Most-High . Ev'n these , to whom himselfe he had not showne , ( Saue in his Works ) confest him , though vnknowne . Saith one : Each place hath of Gods Center sence , But none can challenge his circumference . The Stagerite giues him the due applause , Of the first Cause , and , Of all Causes , Cause ; Th' Essence of things , Of whom all things subsist ; Author , first Mouer . And vnto the list Of his due titles add's , Th' Eternall Light , The most pure Act , Immens● , and Infinite . &c. Whom , the great Flamin Hiero did accuse ; That , 'gainst the Countries custome , he should vse The name of one sole God : when all saue he Acknowledged a multiplicitie . * Goodnesse Inimitable , He 's likewise stil'd By him , who said , The World was first compil'd For Man , and Man for God. There is no doubt Of God ( saith Cicero : ) The earth throughout Search , and there is no Nation , in whose brest A God is not by Natures selfe imprest . To what can any Atheist this impute ; That at Christs birth all Oracles were mute , And put to lasting silence ? Whence't might grow , The Emperor Augustus sent to know , When all the superstitious Rites were past . The Oracle thus spake , ( and spake it's last : ) An Hebrew Childe , God , who all gods doth quell , Bids me giue place , be silent , packe to hell : Henceforth forbeare these Altars to adore ; He speakes to you , who neuer shall speake more . Vpon which answer , his great power t' extoll , He did erect in Romes great Capitoll , A Shrine , whereon th' Inscription thus doth run ; The Altar of Gods first begotten Son. A Childe is borne to vs , Isay saith plaine : An Hebrew Childe , saith Paul ; not of the straine Of Angels ; but of Abrahams blessed seed , And God : There his diuine nature is decreed . God is become a Childe : which who shall scan , Must needs conclude , That Christ is God and Man. The Oracle , you heard , made that reply : Heare fully now from Sybels Prophecy ; There shall be borne a King , the World to saue . Yet neither He , nor any Roman , gaue That honour to him liuing : this they ' xprest , But lent no faith to that which they confest . For Lentulus thinking she did diuine Of him , tooke part with factious Cateline ; In hope , most of the Senat to remoue , And by that meanes , his Countries Sauiour proue . Virgil , to Saloninus it apply'd , ( The sonne of Pollio ) whom he Deify'd ; Because the Father to that hopefull Lad Was his great Patron . Some suggest , He had Knowledge of a Messias , to be borne Iust at that time , the blest Age to adorne . Because when Herod ( who at that time raign'd King of the Iewes ) was vnto Rome constrain'd To tender his Allegeance , alwaies guested At Pollio's house , where he was nobly feasted . To which place Virgil frequently resorted ; ( For so of him Iosephus hath reported . ) But Constantine was first , made Proclamation 'Mongst all the Romans , of Christs Incarnation . Some of their Prophets , in an Enthean fury , Predicted , That a King should come from Iury , To Monarchise the World : which when they knew , They gaue it not to Iesus , ( as his due ) But to Vespasian did the stile resigne , Because 't was he that conquer'd Palestine . At Christs Natiuitie ( as some relate ) Those Heathen gods whom they did celebrate With diuine Worship , and did most extoll , Fell from their Shrines in the high Capitoll . Their Stiles in Brasse grav'd , and in Marble rac't , That Time , by Lightning , blemisht and defac't . Which had a president of like remarke , When Dagons Image fell before the Arke . In the first moneth , and sixt day of the same , When great Octauius Caesar tooke the name Augustus ; did the Wise-men Offerings bring To Christ , saluting him both God and King. What time , all Forfeits , Debts , Bills of Account , ( Which did vnto an infinite surmount ) Kept in the Empires Chamber , were by fire To ashes burnt . Which shew'd ( if we retire Into our selues ) He came into the World , That Sauior of Mankinde ; on whom were hurl'd All our transgression , trespasse , sinne , offence : With which He , and He only can dispense , Who , to repaire the former Adams losse , Had all these with him nail'd vpon the Crosse. Then , out of Wells and Fountains issu'd Oile , Which from the Earths moist intrals seem'd to boile : Which did expresse , Hee was the Sole appointed To beare the title of , The Lords Anointed . Vpon wich miracle , Augustus made A solemne Edict to be drawne , which said , That he no more a Lord would called be , Since there was borne a greater Lord than he . Herods great Temple , which did seeme t' aspire Euen to the clouds aboue , was set on fire By Titus souldiers ; and to such a flame It grew , no humane helpe could quench the same . Iust at that time th' Oraculous Temple fell , In Delphos rear'd ; where many a doubtfull Spell Was vtter'd , ( by a fearefull Earthquake shooke And torne asunder , as being Thunder-strooke : ) And neither of them could be since repair'd , It being an attempt that no man dar'd . Th' apparancie of which miraculous ruin , ( In both so famous ) to the Times ensuing Left it to be remark't , That from their fall , The Gentile Customes were abolisht all ; And the idolatrous worship ( frequent then ) Began to steale out of the hearts of men : That Christ his doctrine , newly set on foot , Might in our soules take deepe and prosp'rous root . What thinke you of the pestilent infection Of those which did deny the Resurrection , In our blest Sauiors and th' Apostles daies ? A Sect the Sadduces began to raise : A people of dull braine and diuelish quality , Denying God , and the Soules Immortality . These , when they listned to his blessed tongue , And heard him preach aloud to old and young ; How far his Fathers power and might extended , With Maiestie not to be comprehended ; The glory of the Saints ; and wretched state Of th' Vnregenerate and the Reprobate : Mathew can tell you how they did behaue them , And what reproofe the mouth of Wisedome gaue them . Thus our blest Sauiour said : Haue you not read , Touching the resurrection of the Dead , What God hath spoke to Moses ? I am the God Of Abraham , of Isaac , and Iacob : ( So much to your dull vnderstandings giuing ) God is not of the Dead , God , but the Liuing . &c. Amongst those , with blind Will seduced thus , Was Theodorus Cyrenaicus Accounted ; one that seeming to looke high In knowledge grounded on Philosophy , Would by his Inferences make 't appeare , We had no God at all to gouerne here ; But all things by meere Nature did subsist ( Which shew'd , he was no good Theologist : ) But when his vaine Positions were disputed In Athens , they not only were confuted ; But ( his weake Tenents hist out of the Schooles ) He rank't in the Nomenclature of Fooles : For thus he argu'd : If a God there be , He must be a thing liuing ( such as we ) Cal'd Animal : If liue , he must haue sence : If sensible , ( 't was his next inference ) He must of force be subiect to mutation : If mutable ; then , by that transmigration , Capable of corruption : And if so , Subiect to perish . Then from hence must grow This full conclusion ; That it may befall In time , this Being not to be at all . Nay thus he will not leaue it , but proceeds ; ( For Ignorance , an Insolence still breeds ) If to this God ( saith he ) no body's lent , He then can haue no soule , by consequent : Hauing no soule , all action hee 's depriv'd . Or if he haue a body , that 's deriv'd From substance ; therefore subiect vnto change . Appeares not this as friuolous , as strange , To any Vnderstander ? Who but knowes , That euery action of the body growes From the Intelligent Soule ? whose facultie Allowes it motion and dexteritie . Therefore , ô miserable Worme , I can In this afford thee scarce the name of Man. Ope but the eyes of Nature , and looke out Meerely with them , ( none else ) and thou no doubt Wilt find thy selfe's obfuscate and obscur'd So void of sens'ble light , and so immur'd , With palped darknesse , to be blind at least , And nothing diffring from th' irrational Beast . And therefore that of Zenophantes may Be well confer'd on thee . Heare him thus say : Had Brutes the art of Painting , they of force Must draw themselues ; a Horse , figure a Horse ; An Asse or Mule , their Like : the reason , why They 're capable of no sublimitie Beyond themselues ; nor haue further extension , Than meerely their owne brutish apprehension . Such childish and vnmomentary grounds These Atheists build vpon : which whoso sounds But with the line of Reason , shall descry Their irreligious fond impiety . He that shall with himselfe exactly way Those grosse and absurd lies , may soone display , That they are arrogant , full of vain-glory , Irregular from truth , and refractorie ; Vnlearn'd , replenisht with all lust and vice ; Seducers , Mockers , full of Riotise ; Time-soothers , Flat'rers , perfidious all , In word , deed , thought , meere diabolicall . Now these , because themselues haue left the best , And , against Nature , heinously transgrest ; Of the Creator hauing no respect , And casting on their owne soules a neglect ; By ill example , others would persuade , That Diuine Lawes for policie were made ; That Hell 's a Bug-beare to keepe men in feare ; That Scriptures to that end deuised were : Persuading others , to eat , drinke , and play , Since after death , there is no further day To be Accountant in : Their lusts to cherish , Since that the Soule must with the body perish . That Man was made vnto no other end , Than please his appetite , be his owne friend : And , That all euills , euen with good things runne , If politiquely , and in priuat done . Such are their actions and their liues : but when They 're brought vnto the Test , behold them then ! At the last gaspe most ready to catch hold Vpon the least hope , durst they make so bold . Looke on your father Aristotle , the best ( And Ipse ) that Philosophy profest : When vnto him ( who all strange Nouels sought ) 'Mongst others , Moses his first booke was brought , Cal'd Genesis : Those few words hauing read ; God in the first beginning created The Heav'ns and Earth , [ &c. ] Away with this , saith he , 'T is full of fables and new fantasy , That speakes of many things , but nothing proues ; And that a true Philosopher not loues . But drawing neere his end ; when he began More truly to consider , What was man ; He into strange anxieties doth grow , Whether the Soule , immortall were , or no ? His body trembles , euery ioynt doth shake ; And these ( 't is said ) were the last words he spake : Pollutedly into the world I came ; Sad and perplext I liv'd ; and from the same , Much troubled I depart . O , pitty me , Thou , of all Beings onely knowne to Be. If from the wisest of you all , this came ; Learne to know Him who onely writes , I am . He is Heav'ns King , and Lord of Earth alone ; In Person three , but yet in Godhead one ; Truly Omnipotent , All-knowing , and In Heav'n and Earth , of soueraigne sole command : His Nature , simple , bodilesse , vnseene ; Vncirconscribed , t' whom nothing hath beene , Is , or shall be superior vnderstood : Great , without quantitie ; without quality , good ; Most perfect , without blemish ; without Time , Eternall ; in his potencie sublime : Strength , without Weaknesse ; Life , without Decay ; Present each where , and yet doth no where stay ; All things at once , without aduice , directing ; All things at once , without least paine , protecting . He is without beginning , and yet giues A First , to each thing that subsists and liues : Who hath made all things changeable ; yet He Stable , and free from mutabilitie . Himselfe without place ; all things else instating ; Without materials , all his works creating : In greatnesse infinite ; goodnesse , incomparable ; In vertue , strong ; wisedome , inestimable . So secret , no man can deceiue his trust : In Counsels , terrible ; in Iudgements iust : Copious in Mercy , glorious in his Name , Holy in all his Works ; ( alwaies The same . ) Eternall , Sempiternall , Liuing-God ; Inchangeable , in Essence , or Aboad : Whom Space cannot enlarge , nor Place confine ; Constant in Purpose ; and in Act , Diuine . Him , Need compells not ; nor can Chances sad Disturbe : neither can Ioyfull things make glad : Obliuion takes not ; nor can Memory add To him ; Vnborne ; to whom old Time can lend No ' ncrease at all ; nor casuall Chance giue end : He before Worlds ( Those are , and These must be ) Was , Is , and shall liue to Eternity : Aboue all Apprehension , Thought , Opinion . Therefore to Him be all Praise , Power , Dominion ; All singular Honour , Glory ( with Congruity Of Saints , Angels , and Men ) to perpetuity Be ascrib'd ; with all the Attributes extending , Through all vnwearied Worlds , and without ending . QVod Deus est , scimus : sed quid , si scire velimus ; Vltra nos imus : sed quod sit sumus & imus ; Vltimus & primus , scimus , plus scire nequimus . ¶ The English : That there 's a God , we know : But what he is , to show , Beyond our selues we go . His Height and Depth below . Him , First and Last , we know ; But more we cannot show . THEOLOGICALL , PHILOsophicall , Morall , Poeticall , Historicall , Emblematicall , Obseruations , to the further illustration of the former Tractate . THat nothing in these short Tractates may appeare difficult to the Ignorant , I hold it necessarie vnto my present purpose , ( as willing to be vnderstood by all ) to illustrate whatsoeuer may seem obscure , as well by Precept as Historie . Which though the Learned may passe ouer , as things to them familiar and well knowne : yet vnto others , ( neither frequent in reading , nor well trauelled in language ; ) no doubt , but some of our marginal Annotations , with other particular Obseruations , may in their carefull perusall , benefit such as reade not onely for fashion , but vse , and make it not their pastime , but their profit . For that was the end to which industrious Authors first aimed their Indeauors , and spent so much Inke and Oile , in their daies labours , and nights watchings . Nor do I this without president , and therefore am the more willing to pattern my selfe by example . Atheisme and Impietie ( saith Cardanus Paschal . ) is a meere contempt of Religion , and therefore by consequence , the Fountaine of Impietie , and Breeder of all Calamitie . The contempt of Diuine Worship is injustice against God , our Parents , and Countrey ; as aduerse to Reason , as Goodnesse : and all that are thereunto obnoxious , either beleeue not there is a God , or beleeue him to be what he is not ; or knowing , despise him : by which they become as negligent in Humane actions , as carelesse of Diuine . From hence arise wicked cogitations , blasphemous speeches , and nefarious proiects ; al which are abhominable in the sight of God and man , as in all their refractorie courses professing no reuerence or regard of the Creator : by which they can haue no commerce with any thing that is essentially good or honest . In Athens a strict Edict was made , That all such as were proued to be Divum Contemptores , ( i. ) Scorners or Despisers of the gods , should be conuented before the Areopagitae ; and beeing conuicted , their goods were sold at a publique out-cry , and their irreligions grauen vpon pillars , to make their persons odible . Those also who aimed their iniuries and insolencies against their Parents , Countries , or any superiour Magistrates , were not onely branded with infamie , but their bodies punished with great seueritie . Of the former Iuvenal thus speakes : Sunt qui infortunae iam casibus , omnia ponunt ; Et nullo credunt mundum rectore moveri : Natura volvente vices , & lucis , & anni ; Atque ideo intrepid● quaecunque altaria tangunt . Some , all the Power , to Chance and Fortune giue , And no Creator of the world beleeue . Say , Nature guide's the Sun's course , and the yeare : These touch the holy Altars without feare . What may we thinke then of Cheopes King of Egypt , remembred by Herodotus ; who caused all the Temples throughout his Prouinces to be fast shut and barred vp , left any of his people should offer diuine sacrifice vnto the gods . We reade likewise of Diagoras melius , ( before spoken of ) who flourished in the eightie eighth Olympiad : This Man , because he persuaded the People from the worship of their gods , was not onely banished Athens , ( the city wherein he taught ) but after his confinement , a Talent was proposed for a reward to him that would kill him . These and the like were ( no doubt ) altogether ignorant , That man was created for the seruice of God ; and , That there can be no surer signe of the imminent ruine of a Kingdome and Commonweale , than Contempt of Religion : of which ( saith Basil ) no Creature is capable , but Man onely . Where no Religion resteth , there can be no vertue abiding , saith Saint Augustine . Therefore , the first Law that ought to be imposed on man , is , The practise of Religion and Pietie : for if wee did truely apprehend the vertue thereof ; from thence the Voluptuous man would suppresse his pleasures ; the Couetous man acquire his wealth ; the Proud man deriue his felicitie ; and the Ambitious man , his glory : being the Bodies health , and the Soules happinesse , and indeed , the onely mean to fill the empty corners of the heart , and satisfie the vnlimited affects of the Desire . Iosephus Langius reporteth , That diuers learned and religious men supping together by appointment ; a profest Philosopher ( or rather a prophane Atheist ) had intruded himselfe among them ; who in all his arguing and discourse spake in the contempt of Religion , and the Soules future felicitie : often vttering these words ; Coelum Coeli Domino : Terram autem dedit filijs hominum ; ( i. ) Leaue Heauen to the Lord of heauen : but the Earth he gaue to the sons of men . At length he was strooke with an extraordinarie iudgement , being tormented at once in all the parts and members of his body , so that he was forced to exclaime and cry , ô Deus , ô Deus ; ô God , ô God. Which the rest obseruing , one of them vpbraided him in these words : Thinkest thou , ô Naturall man , to contemne so great a Deitie , and to vilifie his holy Ordinance , and escape vnpunished ? Whom another thus seconded , Do'st thou now begin to distrust thy philosphy ? and to call vpon , and complain vnto him , whom til now thou either wouldst not , or didst not know ? Why do'st thou not suffer that Lord of heauen to rest quietly in that heauen which he hath made , but that thou thus importunest him with thy clamours ? Where is now thy Coelum Coeli Domino ? &c. Lucian ( of whom I before gaue a short Character ) was sirnamed Samosatensis , because borne in Samosata , ( a city scituate not far from Euphrates ) he was called Blasphemus , Maledicus , and Atheos . He liued in the time of Traianus Caesar , and was at first an Aduocate or Lawyer , and practised at Antioch , a city in Syria : but it seemes , not thriuing by his parsimonious and close-fisted Clients ; he forsooke that profession , and retyred himselfe , though to a lesse profitable , yet a more pleasing study , namely , to be a follower of the Muses . Volaterranus reports of him , That hee was a Christian , but after prooued a Renegade from that Faith : and being demanded , Why he turned Apostata ? his answer was , That he had gained nothing by that profession , more than one bare syllable added to his name ; being christened Lucianus , where before his name was plaine Lucius . His death ( as the best approued Authors relate of him ) was wretched and miserable : for walking late in the euening , hee was assaulted by band-dogs , and by them worried and torne in pieces . A most condigne punishment inflicted vpon him , because in his life time he spared not to snarle against the Sauiour of the world . And me-thinkes the Epitaph which hee composed vpon his owne Timon of Athens , syrnamed Misanthropos , i. Man-hater , might not vnproperly be conferred vpon himselfe : Hic iaceo vita , miseraque Inopique solutus Nomen ne quaeras , sed male tale peri. Here do I lie depriv'd of life , Most miserable and poore : Do not demand my name , I dy'de , Remember me no more . Superfluous it were to make much forreine inquisition abroad , seeing so many domesticke iudgements at home . Far be it from me to iudge , but rather to feare , that many of them haue beene made remarkable among vs , by reason of Irreligion and Atheism . I forbeare to nominate any , both for the dignitie of their places , and greatnesse of their persons : yet hath it beene no more than a nine dayes wonder , to see the losse of heads , the breaking of necks from horses , some pistolled when they haue beene least prepared ; some stab'd with their own poniards , others prouiding halters for their owne necks ; a sonne thrusts his sword through the womb of the mother which conceiued him ; one brother insidiates the life of another ; the husband hath killed his wife , the wife slaine her husband , and both of them their children ; the master his seruant , the seruant his master ; the mistresse her maid , the maid her mistresse . And what can all these be , but the fruits of the neglecting of the Lord God , and the contempt of his Sabboth . Much to be lamented it is , that these things should be so frequent amongst Christians , nay our owne kingdome ; when euen the Ethnicke Poets in their writings haue exprest not only an honour due to their gods , but euen vnto the daies dedicated vnto their memories . Plautus vseth these words ; Quod in diuinis rebus sumas sumptus sapienti lucro est , &c. i. That which a wise man bestoweth vpon Diuine worship , is no losse but a gaine vnto him . And Ouid speaking of their holy-daies , Postera lux oritur , linguisque animisque fauete : Nunc dicenda bono , sunt bona verba die . &c. The Feast is come , your tongues and mindes compell To speake good words , this day becomes them well . Keepe your eares free from vaine and mad contention ; Workmen cease worke , be free from reprehension . And Tibullus vpon the like occasion and argument ; Luce sacra requiescat humus requiescat Arator . &c. Vpon the sacred day let the ground rest , Nor let it be with the rude Plow opprest . Your yokes vnloose ; of labour there 's no need ; Let your crown'd Oxen at the manger feed . All Holy-daies a priuiledge should win , In which let not the handmaid card or spin . How people ought to come prepared to their sacrifices and offerings , is thus liuely expressed in Ouid : Innocui veniant , procul hinc , procul impius esto Frater , & in partus Mater , &c. ¶ Thus interpreted : Th' Innocuous hither come ; Brothers prophane And impious Mothers from this place abstaine . He that shall thinke his father liues too long , Or that his mothers life may his state wrong ; The moth'r in law , that hates her step-sonnes life ; And the Tantalidan brothers ( still in strife ) Be banisht hence : Medea come not here , Nor Progne , nor her sister , let appeare In that choise place where we the gods applaud ; Nor any that hath gain'd his wealth by fraud . So carefull were the Poets to commend Vertue to posteritie , and to lay a blacke aspersion on Vice to all perpetuitie ; that such as were pious and addicted to goodnesse , they striued to memorise , if not immortalise ; and those of the contrary that were irreligious , and despisers of the gods , they laboured in all their Records to expose their liues and actions to aspersion and obloquie . For example : For their chastitie these were made remarkeable : Penelope , the daughter of Icarius , and wife to Vlysses . Evadne , daughter to Philax , and wife to Capanaeus . Laodamia , daughter to Acastus , wife to Protesilaus . Hecuba , daughter of Cissaeus , wife to King Priamus . Theone daughter of Thestor , wife to King Admetus . And amongst the Romans , Lucretia , daughter of Lucretius , wife to Collatyne . &c. For their Pietie these : Antigona the daughter of Oedipus , who gaue sepulture to her brother Polynices . Electra daughter of Agamemnon , for her loue to her brother Orestes . Iliona , daughter of Priam , for her goodnesse extended toward her brother Polidore and her parents . Pelopaea , daughter of Thiestes , for reuenging the injuries done vnto her father . Hypsipilae , daughter of Thoas , for preseruing the life of her Parent . Calciope , for not forsaking her father in his miserie , after the losse of his kingdome . Harpalice , daughter of Harpalicus , for interposing her selfe in battell , preseruing her Father , and chasing his enemies . Agave , the daughter of Cadmus , who in Illyria slew the King Lycotherses , by which she restored her Father to his kingdome . Xantippe , who when her father Myconus ( or as it is read in Valerius , Cimonus ) was shut vp in close prison there to be famished , preserued his life with the milke from her brests . Tyro , the daughter of Salmoneus , who to saue her father , sacrificed the liues of her owne children . &c. And of men , Damon , who snatcht his mother from the fire . AEneas , for bearing his father on his shoulders through swords and flames . Cleops and Bitias ( or according to Herodotus , Cleobis and Biton ) the sonnes of Cidippe , Priest vnto Iuno Argiua , for drawing their mother in her Chariot vnto the Temple , when her Oxen were absent , and the penaltie of her not being there was no lesse than the losse of her life . &c. Some they haue eternised for erecting of Temples ; as Pelasgus the sonne of Triopa , who was the first that built a Church consecrate to Iupiter Olympius , in Arcadia . Thessalus reared another to Iupiter Dodonaeus , in Macedonia , scituate in Molossus . Eleuther was the first that erected an image vnto Liber pater , and taught how it should be honored . Phronaeus , the sonne of Inacus , was the first that built a Temple to Argiue Iuno . Otrira the Amazon , and wife of Mars , laid the foundation of that in Ephesus , and dedicated it vnto Diana . Lycaon , the son of Pelasgus , erected another to Mercury Cillenius , in Arcadia . &c. Some for diuers vettues knowne to be in them , they haue immortalised , and of men , made gods : to encourage others by their example . As Hercules , the sonne of Iupiter and Alcmena , for his justice in supplanting Tyrants and Vsurpers . Liber Pater , or Bacchus , the sonne of Iupiter and Semele , for being supposed to be the first that planted the Vine . Castor and Pollux , the sonnes of Iupiter and Laeda , and brothers to Helena , for their valour and vertue . Perseus the sonne of Iupiter and Danaë , was for the like , translated into a star . So was Arcas , the sonne of Iupiter and Calisto ( who first gaue that prouince the denomination of Arcadia ) related into one of the Septentriones : and Cynosura the Nurse of Iuno into another . The like we reade of Asclepius the sonne of Apollo ; Erodine , and Ariadne , the daughter of Minos and Pasiphae ; who being forsaken by Theseus in the Isle Naxos , and found by Liber Pater , was placed amongst the stars , by the name of Libera . Pan , the son of Mercury and Penelope , was for his care ouer the herds and flocks , made one of those gods called Semones , i. Semi homines . So Croton , the son of Pan & Euphemes , ( who was said , in his infancie to haue suckt with the Muses ) was transferred into the star called Sagittary . So were Icarus , with his daughter Erigone : he , changed into Arcturus ; and she , into the coelestial Signe Virgo . As Ganimed the son of Assaracus , into Aquarius . &c. Others for other causes haue had free ingresse and regresse in and from Hell. As Ceres , when in her maternall piety she sought her daughter Proserpina , and found her in the armes of Pluto . Liber Pater , when in his filiall duty he made descent to visit his mother Semele . Hercules , when he brought thence Cerberus . Protesilaus , to re-visit his wife Laodamia . Alceste , for her husband Admetus . Theseus , in search of his deare and entired friend Perithous . Orpheus the sonne of Oeagrus , to fetch thence his best beloued wife Euridice . Castor and Pollux : Vlysses and AEneas , ( the one the son of Laertes , the other of Anchises ) to visit their fathers . Hippolitus the son of Theseus , who was after called Virbius . Adonis the sonne of Cymizes and Smirna , by the intercession of the goddesse Venus , whose Paramour he was . Glaucus the sonne of Minos , restored to life by Polyidus the sonne of Caranus . &c. Now of the contrary ; such whose barbarous cruelties and strange impieties were related vnto vs , were , Sylla the daughter of Nysus , who by cutting off his purple locke , betrayed vnto the Enemie his life and kingdome . Ariadne the daughter of Minos , who slew her brother and sonnes . Progne the daughter of Pandion , who murdered her sonne Itis , begot by her husband Tereus . The Daiedes or Danaes , daughters of Danaus , for cutting the throats of their husbands and kinsmen , the sonnes of AEgiptus . The Lemniades , or women of Lemnos , who in the same Island most cruelly slew their sonnes and fathers . Harpalice the daughter of Climenus , who killed the childe which her incestuous father begot on her owne body . Tullia the daughter of Servius King of the Romans , who caused her chariot to be drawne ouer the body of her dead father : for the horridnesse of which fact , the street in the citie Rome where this was done , was called Vicus sceleratus . Of those abhorred for Incestuous congresse , the most remarkable were , Iocasta , who had issue by her sonne Oëdipus : and Pelopaea , by her father Thiestes . Harpalice , with her Sire Climenus . &c. Some are to this day made infamous for killing their husbands : As Clitemnestra the daughter of Thestius , for conspiring with Egistus in the murder of her Lord Agamemnon , the son of Atreus . Iliona the daughter of Priam , for killing her husband Polymnestor K. of Thrace . Semyramis Queen of Babylon , for the death of Ninus King of Assyria . Helena , ( after the death of Paris ) Deiphebus the sonne of Priam. Agave , her husband Lycothersis in Illyria : and Deianeira , for sending the poysonous Shirt to her Lord Hercules of Lybia . &c. Others for killing their wiues : As the same Hercules his wife Megara , the daughter of Creon King of Thebes . Theseus Antiopa the Amazon , and daughter of Mars . Cephalus the son of Deionis or of Mercury , Procris , the daughter of Pandion , by his vaine jelousie , &c. Fathers for killing their daughters : As Agamemnon the great General of the Grecian Army , in their famous expedition against Troy ; who sacrificed his daughter Iphigenia to the goddesse Diana . Climenus the sonne of Oeneus , slew his daughter Harpalice , because she killed her child , and serued it in vnto him at a banquet . Hyacinthus , his daughter Spariantides , vpon an answer returned from the Athenians . Erichthaeus the sonne of Pandion , his daughter Colophonia vpon the like occasion . Cercyon the sonne of Vulcan , his daughter Alopes , for committing incest with Neptune . AEolus , his daughter Canace , for the like done with her brother Mallaraeus . &c. Of mothers that most cruelly and vnnaturally haue murthered their owne children ; we reade , That Medea the daughter of O●tes King of Colchos , slew her two sonnes , Machareus & Pherelus , begot by Iason . Progne the daughter of Pandion , killed her son It is which she had by Tereus . Ino the daughter of Cadmus , yong Melicertes , begat by Athamas the sonne of AEolus . Althaea the daughter of Thestius , Meleager , by Oeneus the sonne of Partha●n . Themisto the daughter of Hypseus , Plinthius and Orchomenes , her two sonnes by Athamas . Tyros the daughter of Salmoneus , two sonnes begot by Sisiphus the sonne of Eolus . Agave the daughter of Cadmus , Penthaus the sonne of Echion , at the imposition of Liber Pater . &c. So likewise of Selfe-murtherers ; Egeus the sonne of Neptune , and father of Theseus , cast himselfe headlong into the sea ; from whose death it still retaines the name of Mare Egeum , i. the Egean sea . Euhemus the sonne of Hercules precipitated himselfe into the riuer Lycorma , which is now called Chrysorroas . Aiax the sonne of Telamon , slew himselfe for the losse of Achilles his armor . Lycurgus the sonne of Briantus being strooke with madnesse by Liber Pater , laid violent hands vpon himselfe . Agrius the son of Parthaon being expulsed from his kingdome by Diomedes King of AEtolia , slew himselfe . So Ceneus the sonne of Elatus . Menicus the father of Iocasta , ( or as some call him , Menaetis ) precipitated himselfe from the walls of Athens . Nisus the son of Mars , hauing lost his purple locke , cast himselfe vpon his sword and so died . As likewise Climenus , the sonne of Coeneus King of Arcadia , after he had committed incest with his daughter . Cyniras the sonne of Paphus King of Assyria , after hee had committed the like with his owne naturall childe . Hercules cast himselfe into the fire , and so perished . Adrastus with his sonne Hipponous did the like . Pyramus the Babylonian slew himselfe for the loue of Thisbe . And Oedipus the sonne of Laius destroyed his owne life , for hauing incestuous Issue by his mother , whose name was Iocasta . &c. Of Women that so dispairingly died , these : Hecuba the wife of Priam cast her selfe into the sea : as Ino the daughter of Cadmus did the like , with her sonne Melicertus . Anticlia the mother of Vlysses , and daughter of Antolychus , strangled her selfe , because she heard a false rumour of her sonnes death . The like did Stoenobaea the daughter of Iobates , and wife of King Praetus , for the loue of Bellerephon . Evadne the daughter of Philacus , because her husband Capaneus was slaine at Thebes , cast her selfe into the same funeral fire in which his body was burned . AEthra the daughter of Pythaus , for the death of her children : Iliona , for the death of her parents : Themisto , for her children : Erigone , for her father . Phedra , for the incestuous loue borne to her step-sonne Hyppolitus : Phyllis , for Demophoon : Calypso daughter to Atlas , for the loue of Vlysses : Dido the daughter of Belus , for AEneas . &c. Time would sooner faile me than Historie : yet these I haue introduced to this purpose , to shew , That Atheisme , and want of the true knowledge of God , hath bin the cause of so many Murthers and Incests ; & hath made so many Parracides and Fratricides , and indeed hath beene the ground of all prodigious acts and inhumanities whatsoeuer . Something is requisit to be spoken of Idolatry . The word is deriued from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. Cultus , and Colo : The definition thereof is , Cultus Deo debitus , & Creaturae exhibitus : i. The worship that is due onely to God , conferre vpon the Creature . An Idol is , when any Statue or Image ( in which either some Deitie or any other thing shall stand for a Power , a Patron , Protector , or Sauiour ) is represented and worshipped : Of which kind was the golden Calfe . Basil saith , vpon the third of Esay ; What thing can appeare more vain and ridiculous , than for a man to professe himselfe to be the workeman of his God and Maker . To shew how abhominable Idolatry was in the eyes of the Almighty , I will only quote you one place out of many , in the holy Text : Take therefore good heed vnto your selues ; for you saw no Image in the day that the Lord spake to you in Horeb , out of the midst of the fire : that you corrupt not your selues , nor make you a grauen Image , or representation of any figure , whether it be likenesse of male or female , the likenesse of any beast that is on the earth , or of any feathered fowle that flieth in the aire , or of any thing that creepeth on the earth , or of any fish that is in the waters beneath the earth . And lest thou lift vp thine eyes to heauen , and when thou seest the Sunne , the Moone● and the Stars , with all the Host of heauen , shouldst be driuen to worship them and to serue them , which the Lord thy God hath distributed vnto all people vnder the whole Heauen . And againe : If you corrupt your selues , and make any grauen Image , or likenesse of any thing , and worke euill in the sight of the Lord thy God , to Prouoke him to anger● I call Heauen and Earth to record against you this day , that you shall shortly perish from the land whereunto you go ouer Iordan to possesse it ; you shall not prolong your daies therein , but shall vtterly be destroyed , and the Lord shall scatter you among the people , and you shall be left few in number amongst the Nations whither the Lord shall bring you ; and there you shall serue gods , euen the worke of mens hands , which neither see nor heare , nor eate , nor smell . &c. Men ( saith Lactantius ) both forgetfull of their Name and Reason , deiect their eyes from heauen , to fix them vpon the earth , fearing the workes of their owne fingers ; as if it were possible the thing made , could be more noble and worthy than the Artificer that made it . The Poet Sedulius writes thus : Heu miseri ! qui vana colunt , qui corde sinistro Religiosa sibi sculpunt simulacra . &c. O wretched men , that such vaine things adore , And your religious sculptures fall before , With corrupt hearts : who not the God that laid The worlds great frame ; but what your selues haue made , Honour and feare . What madnesse is 't , or folly , Man should imagine his owne Worke so holy , To worship it ? Or to a Bird or Brute , Serpent , or Dog , himselfe to prostitute ? Saint Augustine , de Bono Conjugali & Habit. hath these words ; Satius est fame mori quam Idolothytis vesci . And Hieron . ad Damas. Aptandus est omnis sermo ad destructionem Idololatriae : ( i. ) All speech ought to be fitted and applied to the subuersion and destruction of Idolatry . The names of the Idols mentioned in the sacred Scripture be these ; Adonis , Adramelech the Idoll of the Sepharuaims , it bore the figure of a Peacock or a Mule : Asdod of the Philistines , which is likewise called Dagon : Anamelech , which bore the semblance of a Horse or Pheasant Cocke , belonging to the inhabitants of Sepharuaim : Arza , an Idoll worshipped by King Ela in his owne house . Afima adored by the Hemathaeans , like a wild Goat . Asteroth the goddesse of the Sydonians , in the figure of a Sheepe : Baal a common Idol among the Gentiles : Baal Berothe the god of the Sichemites : Baal peior or Baal phegor , of the Moabites , which some haue said to be Priapus : Baal zebub , of the Accarronites and the Ecronites : Baal zephon of the Egyptians : Bel of the Babylonians : Chamos ( vel Chemosch ) of the Ammoreans and Ammonites , which was otherwise called Baal peior : Canopus of the Egyptians : Chium an Idol of the Israelites ; which some interpret , Sidus , a Starre or planet : others , Saturninus , like a Fish , but from the waste vpward like a beautifull woman . Namaea , which some thinke to be Diana , because worshipped in her Temple at Ephesus : Draco , a Babylonian Idoll● Esch , an Idoll in the Temple of Fire , which was worshipped by the Persians : Gad , a militarie Idoll , which some called Mars ; others , ●upiter ; others , Fortune ; others interpreted it , The Host or Army of Heauen . Hercules , who was sacrificed vnto by the Tyrians : Iupiter Olympius , Iupiter Xenius , gods of the Gentiles : Malcholme , ( which was also called Molech and Milcholme ) an Idoll amongst the Ammonites : Meni , an Idoll worshipped most by Merchants ; which some interpret to be Mercury ; others , the Fates , the Planets , and number of the Stars . Niphlezeth , some interpret it Priapus ; others , an horrid Effigies ; and it was adored by Maacha the mother of Asa. Nabaam is the same with Nibchaz the Idoll of the Hevites : Neabo , a Babylonian Idoll : Nechustan is supposed to be that which the Iewes worshipped in the form of a brasen Serpent . Nergal the Idoll of the Cuthaeans , and was figured like a Wood-Hen or shee-Pheasant . Orimasda is the same with Vrchasdim , that is , Holy-fire . Rimmon , an Idol of Syria : Remphan , the Idoll of a Planet , of which Stephen maketh mention in the Acts. Sucot Benoth a Babylonian Idol : Sychuth , one belonging to the Israelites : Thartak the Idol of the Hevaeans : Thamnaz , one that was worshipped by the Israelites ; which some interpret Adonides ; others , Bacchus . The golden Calfe in the Desart , made by Aaron : the golden Calfe in Dan , set vp by Ierobos : the golden Calfe in Bethel , instituted by Ieroboam the sonne of Nebat : and Vrchasd●m , which was called Ignis Damonum , and Ignis sacer , which the Chaldaeans worshipped : and for all these , we haue them catalogued in the holy Text. The confutation of Atheisme being debated much , and determined by many , I haue therefore beene the more briefe therein ; though I must confesse , in regard of the great irreligion and impietie practised by prophane persons and licentious liuers of this Age , it is a Theame that would aske longer circumstance : but it is my purpose , rather to present you with satietie , than surfet . Yet when I consider , how carefull and obseruant the very Heathen were in the seruice and reuerence done to their Idols , and see what a neglect is now vsed in the adoration of the Creator and onely true God ; it is to be feared , that euen AEneas amongst others will be called to attest against vs in the later day ; who in that terrible night of the sack and firing of Troy , hauing made his passage thorow sword and flame , yet in that extreme exigent not for getting to take his houshold gods along , thus spake to his aged and decrepit father : Tu Genitor , cape sacra manu patriosque penates Me , bello ex tanto digressum & caede recenti Attrectare nefas , donec me flumine viuo Abluero , &c. Which I thus paraphrase : You Father , take these sacred things to beare , For your innocuous hands are white and cleare . Once touch my Countrey gods , for me to dare ( But newly rusht out from so great a War And recent slaughter ) were a wicked thing , Till I haue lav'd me in some liuing Spring . Such and so great hath been the subtiltie of the Diuell , the old aduersary of Mankind , that all his labour and study hath bin from the beginning , to alienate and intercept Man from doing the seruice which belongs to his Redeemer ; and to assume and appropriat vnto himselfe , that which is only due to the euer-liuing and eternall God , namely diuine Adoration . Neither hath he traded with the Ignorant and vnletter'd onely ; but to giue his juglings and impostures the greater countenance , hee hath practised vpon great Artists , graue Philosophers , politique Statesmen , nay euen excellent Princes , and vpon such who by his owne Oracles haue beene pronounced the wise men of the world . Concerning which , the Authors are many , the histories frequent : amongst which I will giue a taste of some few . S. Augustine speakes of many seeming miracles wrought by the Image of Isis , or rather by the Diuel , to delude man and draw him from the worship of the true God. The Image of AEsculapius , honored among the Epidaurians , and after brought to Rome ( as one of the twelue tables testifieth ) was with a Greeke Inscription long kept in the Family of the Maffaeans , and wrought diuers strange wonders . I will for breuities sake expresse but one or two of them , and those verbatim , by transcription from Hieronimus Mercurialis a learned Physitian . In those daies ( saith he ) one Cato a Roman brought this word to a blind man from the Oracle , That he should present himselfe before the altar of that Image , and there kneeling , should remooue himselfe from the left side to the right , and putting his fiue fingers first vpon the eyes of the Idoll , and then vpon his owne , hee should receiue his sight ; which was accordingly done amidst a great confluence of people , who highly applauded the miracle . Again , one Iulian vomiting bloud continually , and despairing of all humane helpe , had answer from the Oracle , That he should present himself before the altar of AEsculapius , and to take thence the nuts of a Pine apple , and eat them with honey for three daies together : which doing , he recouered his pristine health . Diodorus Siculus makes mention of an oblation made to Gerion and Iolaus , by the children of the Leontinians ; which whoso neglected , was either strook with blindnesse , deafnes , numnesse , lamenesse , or the like : but hauing performed all the ceremonies required at the Altar , they instantly recouered their health againe . In Castabula ( if we will beleeue Strabo ) there was a temple dedicated to Diana Persica , to which all such virgins as vowed perpetuall chastity , might familiarly walke vpon hot irons , or tread vpon burning coles , and neuer feele heate or fire . The like he reporteth to be in the city of Feronia , scituat at the foot of the mountaine Saractes ; where all the Votaresses belonging to that Shrine may do the like : which shewes the malice and ambition of these malevolent Spirits , which would vsurpe the power of the Almighty . Besides , their Oracles haue a great apparance of truth , and for most part , such as put any confidence in them , they would take vnto their protection ; but the contemners of their superstitious rites they would seuerely punish . Aristides a potent gouernor in Smyrna , when a mighty and prodigious earthquake was neere at hand , was fore-warned by the Image of Esculapius , to go vp vnto the mountain Atis , and there to offer sacrifice . Which he accordingly did , and was no sooner got vp to the middle part of the ascent , but in the region below hapned such a terrible shake of the earth , that villages and cities were demolished ; only the mountain Atis , in which by that prediction he was secured , felt at that time no such calamitie . Plutarch and Liuy both write , That Camillus hauing distrest the Veians , made a solemne sacrifice to Iuno Veientana , and besought her to be still propitious vnto the Romans : saying further , that if she so pleased , they would transport her statue to Rome . At which request the image opened her armes , and embracing Camillus , told him , That with much willingnesse she accepted his deuotion . The Athenians gaue diuine honour to Pan the god of sheepheards , because meeting their Embassador Philippides in the Parthenian groues , hee promised them his assistance in the great battell of Marathon fought against the Persians . Cleomenes King of Sparta sacrificing to Iuno , demanded what successe he should haue against the Argiues , with whom he was at that time in opposition . Whereupon , a flame of fire suddenly issued from betwixt the breasts of the goddesse : which omen was by the Haruspices or Soothsayers thus interpreted , That hee should not wholly conquer ; the city he should surprise and consume with fire , but the prime citadel he should not enter : And so it hapned . Annibal and Amilcar great Captains of the Carthaginian army , besieging Agrigentum , the souldiers ruined and demolished all the antient sepulchres that stood without the city , to make their rampiers & fortifications , the better to secure themselues against the enemy within the city . But comming neere vnto that famous monument in which Theron was interred , and to leuel that as they had done the other ; the antient structure seemed to be touched with fire from heauen , and many Daemons and spirits were seene , not only to stand as champions in defence of the place , but with vnresistable fury to set vpon , and assault the whole army , till the one halfe at least perished in the conflict : among the rest , Annibal himselfe expired . To appease whose implacable fury , Amilcar sacrificed an Infant to Saturne ; and cast certain priests from an high rocke , precipitating them into the sea , to qualifie the wrath of Neptune . Natalis Comes tels vs , That one Pegasus transporting the image of Dionysius ( otherwise called Bacchus ) from Eleutheria a city in Boetia , into the Prouince of Attica ; the Athaenians suffered it to passe by them negligently , without doing vnto it any reuerence or ceremony . For which contempt they were plagued with a disease in their secret parts : to be released of which , Pegasus consulted with the Oracle ; which inioyned them to erect a sumptuous temple to that Idoll in the city of Athens : which was held in great adoration for many yeares after . Athenaeus remembers vnto vs , That when the Iapitae took down the Images from the Temples of their gods , with this scoffe and taunt added , That their places should be preserued for some other that were more potent and powerfull : in the execution of this , a sudden fire fell from aboue , which so terrified & astonished them , that they not onely instated them in their former places , but from that time forward held them in much more feare and reuerence . Herodotus speakes of one Artabanus a great Persian General , who because he had the statue of Neptune in contempt , was by the reason of a sudden inundation , himselfe with the greatest part of his Army drowned . The same Author witnesseth , what a seuere Reuenger Apollo was of any affront or iniurie offered vnto him , who when Carthage was oppressed by the Romanes , and his image there erected being despoyled of that golden garment which was then vpon it ; the very hand which snatched it from his shoulders was after found amongst the spoiles of the citie . In Hallicarnassus , at all such Solemnities when any Sacrifice was to be offered vnto Iupiter Ascraeus , an whole heard of Goats made a voluntary presentment of themselues before the Altar , and when the rest of the superstitious ceremonies were finisht , they all departed of themselues , saue onely one , which voluntarily staied behinde to be offered by the Priest. Caelius reporteth , that in Daulia there was a Temple dedicate to Minerua , to which there belong certaine Dogs ( or rather Diuels ) who when any of the Argiue nation came to present their Deuotions , would fawne vpon them , in signe of a free and louing welcome . But if any Barbarian or stranger entred the place , they would fly in their faces , as ready to plucke them to pieces . We reade likewise of the Temple of Hercules in Rome , scituate in Foro Boario , which will endure neither Dogs nor flies . As also that dedicate vnto Achilles amongst the Boristines , to which no manner of Birds or Fowle dare to approch . Herodotus deliuereth vnto vs , That when those Persians which Xerxes brought into Greece , came but to approch Diana's Altar , which stood iust before the Temple of Apollo in Delphos ; some of them were destroyed by lightning and tempestuous showers of Haile ; others , by the ruine of two great parts of the mountaine Pernassus were crushed and shattered . Moreouer , such hissings and dismall howles were heard to issue from the Temple , that the rest extremely terrified , fled the place : who being pursued & opprest by the Inhabitants , suffered an infinite slaughter . Insomuch that their small remainder , with much difficulty recouered the interior parts of Boetia for their safetie . To these distressed & dispairing men appear'd two warlike Hero's , mounted on two mighty steeds , the one Philacon , the other Antonous ; these stayed them flying , and gaue them incouragement : which was after , the ground of an incredible superstition . These are the malignant Spirits , refractorie and rebellious , and in continual opposition with the Maker of all things , by such prestigious jugling ; thinking to rob him of his honour , and as far as lies in them , to confer it vpon themselues . And this they do not , either because they are ignorant that all seruice and reuerence is due from the creature to the Creator ; or that either good or profit may arise vnto them by any possible reconcilement , or the least mitigation of that irrevocable sentence denounced against them : but it proceedeth from a malitious enuy and cursed despight , because they themselues as Traitors and Rebels are excluded the presence of the Almighty for euer ; they seeke likewise to draw fraile and weake man into the same condemnation and iudgment . For well they know , there is no sin more odious and abhominable in the eyes of the Almighty , than Idolatry , or by him punished with more seueritie and bitternesse . Looke no further than vpon Salomon the sonne of Dauid , whom God had blessed with honour , riches , and wisedome aboue all others before him , or that were to succeed him in the future : yet when hee betooke himselfe to the seruice and worship of other gods ( to Astarton the goddesse of the Sidonians , to Chunos the Idol of the Moabites , and to Moloch the Abhomination of the Ammonites ) euen for that only cause was the kingdome cut off from his succession , and onely one of the twelue Tribes ( namely the Tribe of Iuda ) and that for his seruant Dauids sake , left to his sonne Roboam ; all the rest giuen to Ieroboam the sonne of Nebat . So much concerning false gods , and the prerogatiue they striue to assume to themselues : how they would cheate the Euer-liuing God of that diuine Adoration due vnto Him , and to Him onely ; and not to their owne benefit , but to the vtter ruine and perdition of Mankinde . As touching Augures and Augurie , Pomponius Laetus telleth vs , That the practise and profession thereof hath been antient : it began amongst the Chaldaeans , and from thence descended vnto the Grecians ; amongst whom , Amphiarus , Mopsus , and Calchas were held to be chiefe : as likewise Amicus the sonne of Elatus , Amphiaraus the sonne of Oeclius , ( or as some will haue it , of Ayello ) Tyresias the sonne of Eurinus , Manto the daughter of Tyresius , Polyidus the sonne of Coeranus , Hellenus and Cassandra the sonne and daughter of Priam and Hecuba , Theone the daughter of Proteus , as likewise Theoclemenus ; Telemus the sonne of Proteus ; Telemus the sonne of Eurimus ; and Sibilla Samia , whom some call Cumaea . &c. The Hetruscians borrowed the Art from them ; and the Latines from the Hetruscians . Nay euen Romulus , the father of the Roman Nation , was a prime professor thereof ; insomuch that he instituted Magistrats and Officers for the execution of those Ceremonies . Neither was there any enterprise of any weight or consequence attempted among them , without consultation first had from the Augures and Wizards . For whom there was a stately Temple erected : The Augure or Sooth-sayer sate with his head couered , his face toward the East ; hauing in his right hand a crooked staffe , with which in diuers strange postures he diuided the region of the aire , to obserue from which the Birds did appeare : his right side being towards the South ; his left , the North. The robe he wore was called Laeua , from the warmth thereof , as being lined with furre throughout , and garded with crimson and purple . Hauing slaine the Sacrifice , he offered vp certaine prayers called Effata ; and so from those signes which followed , and according to the prosperous or aduerse omen , he framed his predictions . Of some he made his coniectures according to their appearance ; and those because they were besought in his Orisons , were called Impetratiua . Others were not desired , and such were termed Oblitiva . There was a third , of accidents which vnexpectedly offered themselues in the time of the ceremonie , of which there were fiue distinct kindes ; one from thunder and lightning ; a second from the chirping or chattering of Birds ; a third from crums cast vnto Hens or Chickens ; a ●ourth from foure footed beasts , either their meeting , or crossing the way , or else by appearing in some vnaccustomed and vnfrequented place : the fifth and last arose from diuers casualties happening on the sudden , as the hearing of some strange prodigious voice or sound , the falling of salt , the spilling of wine ; and these chances were called Dira , from Dei ira contracted , i. the wrath of the gods . Such signes as hapned in the time of their Diuination , on the left hand , were held to be tokens of good luck ; because the right hand in giuing a gift , or bestowing a reward , is opposit to the left hand of the receiuer ; and so of the contrary : for Sinistrum , though in all other things it implyeth as much as Disaster ; yet in these diuining Ceremonies it is still taken in the contrary sence : as Auis sinistra portendeth good fortune , and Intonuit Laevum signifieth as much as God speed , or Go on and prosper . And therefote Lipsius saith , That the Grecians haue called the left hand Aristeron , from Ariston , which in their Language signifieth , Best . We read of three sorts of these Sortiligers or Fortune-tellers ; Aruspices , Auspices , and Augures : The first did diuine and predict of things future , from the intrals of beasts , in the Sacrifice ab Aras inspiciendo , i. from inspection into the Altars . The Auspices , quasi Avispices , ab Aves inspiciendo , i. from looking vpon birds , had their denomination . The Augures tooke theirs , ab Avium garritu , i. from the crowing or chattering of Birds . Vnto all wich , Ovid seemeth to allude , in this Distich : Hoc mihi non ovium fibr● , tonitrusve sinistri Linguave servatae , pennave dixit Avis . Not the Sheeps intrals , nor the left hands Thunder , Nor the Birds tongue , or wing , presag'd this wonder . And as it is very well obserued in the Historia Anthologia , from the two last of these arise those Latine Phrases so frequent amongst vs , Bonis Avibus , or Bo●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 cannot see , and their hearts that they cannot vnderstand ; and none considereth in his heart , neither is their knowledge nor vnderstanding to say , I haue burnt halfe in the fire , haue baked bread with the coles thereof , haue rosted flesh and eaten it ; and shall I make the residue thereof an abhomination ? shall I bow to the stocke of a tree ? He feedeth on ashes , a seduced heart hath deceiued him , that hee cannot deliuer his soule and say , Is there not a lie in my right hand ? &c. An Emblem . LEt vs enquire no further into things retruse and hid , than wee haue authoritie from the sacred Scriptures . The Emblem is ; A yong Maid , who by her carefull nurse had a couered box deliuered vnto her , charily to be kept ; with an extraordinarie charge , vpon no occasion to open it , for thereby shee might incur some danger . But the girle in vaine curiosity ( for , Ruimus in vetitum ) the more desirous to know what was within , vncouered the lid , and out flew a Bird , which she lost ; neither , had she kept it , had she been much better by the retaining thereof . The Diuine application of which , suteth with that of Basil , who writeth thus ; Animi morbus est , male & superflue , de Deo querere : i. It is the disease of the mind , to enquire , euilly and superfluously of that which concerneth God. Which agreeth with that of Saint Augustine ; Deus melius scitur nesciendo : i. God is the better knowne by seeming least to know . And Hillary vseth these words ; Deus religione intelligendus est : pietate profitendus : sensu vera persequendus non est , sed adorandus : i. God , by Religion is to be vnderstood , by Sanctitie to be professed , but by the outward sence not to be searched into , but only adored . For we reade , Deut. 29.29 . The secret things belong to the Lord our God ; but the things reuealed belong vnto vs , and to our children for euer , that wee may doe all the words of the Law. And Ecclesiasticus 3.22 . Seeke not the things that are too hard for thee , neither search the things rashly that are too mighty for thee . Vpon the like occasion , the Prophet Dauid , Psal. 131. saith thus : Lord , mine heart is not haughty , nor my minde lofty ; neither haue I walked in great matters , and hid from thee . Wee also reade , Rom. 12.3 . For I say , through the grace that is giuen vnto me , to euerie one that is amongst you , That no man presume to vnderstand aboue that which is meet to vnderstand , but that he vnderstand according to sobrietie , as God hath dealt to euery man the measure of Faith. Further wee reade , Prov. 25.27 . It is not good to eat too much hony , for to search their owne glory is no glory . Vpon which Emblem , Iacob . Catsius , Emblem . 3. thus writes : Fida tibi Nutrix , hac pixide sacra latere , Dixerat , & satis hoc , debuit esse tibi , Quid tractare manu ? quid cernere virgo requiris ? Quaeque tenere manu , quaeque videre nefas ? Sacra Dei reuerentur habe , quid faderis Arcam Tangis ? io● Cohibe stulta manus . In multis nescire iuvat , scivisse nocebit Saepe perire fuit , quod reperire vocant . Thus paraphrased : The faithfull Nurse said , In this box lie hid Things sacred ; ( 't was enough that she so did : ) Why , Virgin , busiest thou thine hand and eye ? What couet'st thou to handle ? What to ' spy From things which are too mysticall and darke ? Restraine thine hand , forbeare to touch the Arke . In some way , hee 's best learned that least knowes : Many there be , in seeking , themselues lose . A morall interpretation hereof is thus made : Silendo stolidus sapienti par est : i. A foole silent may be taken for a wise man. According with the French Prouerbe , Sans language le fol est sage . Erasmus also in Apotheg . saith , Est aliqua sapientiae pars ; Silentio Stultitiam tegere : i. It is some part of wisedome , to couer our folly in silence . And suting with this is that of the Poet Martial : Cum te non novi , Dominum regemque vocaui ; Cum bene te novi , iam mihi Priscus eris . Being vnknowne , I call'd thee Lord and King : But , know thee , Priscus , thou art no such thing . The Emblematists conceit vpon this , as followeth : Hac dum clausa fuit sub pixide , mira latere Regalésque tegi quisque putauit opes : Mox vt aperta fuit , spectacula ludicra vulgo Probat , & è capsa parua volauit auis Dum siluit tua lingua virum te Basse putaui , Testatur puerum te sine mente sonus ; Qui loquitur populo , se praebuit ille videndum . Vel fatuus pressò , dum silet , ore sapit . ¶ Thus paraphrased : This Casket being shut , was thought to hold Some wondrous wealth , as Iewels , Pearle , and Gold. But being open'd to the vulgar eyes , Nothing of value's seene ; a Bird out flies . A man I held thee , Bassus , whilest thou smil'd And nothing said : but , hauing spoke , a child . Man , when he speakes , vpon the stage is brought ; The Foole , whilst mute , a wise man may be thought . A Meditation vpon the former Tractate . I. I Sought thee round about , ô thou my God , To finde thy aboad . I said vnto the Earth , Speake , art thou He ? She answered me , I am not . I enquir'd of Creatures all In generall , Contain'd therein : they with one voice proclaime , That none amongst them challeng'd such a Name . II. I askt the Seas , and all the Deepes below , My God to know . I askt the Reptiles , and what euer is In the Abisse , Euen from the Shrimpe to the Leviathan My enquiry ran : But in those Desarts , which no line can sound , The God I sought for was not to be found . III. I askt the Aire , if that were hee ? but know It told me , No. I from the towring Eagle , to the Wren , Demanded then , If any feather'd Fowle 'mongst them were such ? But they all much Offended with my question , in full quire Answer'd , To finde my God I must looke higher . IV. I askt the Heauens , Sun , Moone , and Stars ; but they said , We obey The God thou seekst : I askt what Eye or Eare could see or heare ; What in the world I might descry or know Aboue , below : With an vnanimous voice all these things said , We are not God , but we by him were made . V. I askt the Worlds great vniuersall Masse , if That , God was ? Which with a mighty and strong voice reply'd , ( As stupify'd ) I am not he , ô Man ; for know , that I By Him on high Was fashion'd first of nothing : thus instated , And sway'd by Him , by whom I was created . VI. I did enquire for him in flourishing Peace , But soone 'gan cease : For when I saw what vices , what impurity , bred by Security , ( As Pride , Selfe-loue , Lust , Surfet , and Excesse ) I could no lesse , Than stay my search ; knowing , where these abound , God may be sought , but is not to be found . VII . I thought then I might finde him out in War ; but was as far As at the first : for in Reuenge and Rage , In spoile and strage , Where vniust quarrels are commenc't , and Might Takes place ' boue Right ; Where Zeale and Conscience yeeld way to Sedition , There can be made of God no inquisition . VIII . I sought the Court ; but smooth tongu'd Flatterie there Deceiu'd each eare . In the throng'd City , there was selling , buying , swearing and lying . I' th Countrey , Craft in Simplenesse array'd : And then I said , Vaine is my search , although my paines be great ; Where my God is , there can be no deceit . IX . All these Demands are the true consideration , Answer , and attestation Of Creatures , touching God : all which accited , With voice vnited , Either in Aire or Sea , the Earth , or Sky , Make this reply : To rob him of his worship , none persuade vs ; Since it was He , and not our owne hands made vs. X. A scrutiny within my selfe I than Euen thus began : O Man , what art thou ? What more ( could I say ) Than Dust and Clay ? Fraile , mortall , fading , a meere puffe , a blast , That cannot last ; In'a Throne to day , tomorrow in the Vrne ; Form'd from that Earth , to which I must returne . XI . I askt my selfe , Who this great God might be That fashion'd me ? I answer'd , The All-Potent , solely Immence , surpassing Sence ; Vnspeakeable , Inscrutable , Eternall , Lord ouer all ; The onely Terrible , Strong , Iust , and True , Who hath no End , and no Beginning knew . XII . He is the Well of Life , for He doth giue To all that liue , Both breath and being : He is the Creator Both of the Water , Earth , Aire , and Fire : Of all things that subsist , He hath the list● Of all the Heauenly Host , or what Earth claimes , He keepes the scrole , and calls them by their names . XIII . And now , my God , by thy illumining Grace , Thy Glorious Face , ( So far forth as thou wilt discouered be , ) Me-thinks I see . And though Inuisible and Infinite , To humane sight Thou in thy Mercy , Iustice , Truth , appearest ; In which , to our fraile sences thou com'st nearest . XIV . O , make vs apt to seeke , and quicke to finde , Thou God most kinde : Giue vs Loue , Hope , and Faith in Thee to trust , Thou God most iust : Remit all our offences , we entreat , Most Good , Most Great Grant , That our willing , though vnworthy quest , May , through thy Grace , admits vs 'mongst the Blest . Condiscendit nobis Deus , vt nos consurgamus ei . Augustine . The Cherubim Ex sumptib Guilielm : Toomes . THE ARGVMENT of the second Tractate . A God being 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 , Sybel , Mage , Gymnosophist , All in this Vnitie persist . Next , That this Power , 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 Deitie . ¶ The second Argument . GOds Knowledge , treats the Cherubim : He nothing knowes , that knowes not him . A Deitie confest , ( which All adore ) It followeth to be onely One , no more : The multiplicitie of gods accruing From Men , their idle phantasies pursuing . Some thinke , From auatitious Priests they ' rose , Vnto themselues , fat Offrings to dispose . Some , from the Poets fictions ; who to grace Their Friends , or Princes of more eminent place , Gaue to them , after death , such adoration , Which after grew common to euery Nation . These I let passe , as knowne . But to proceed With what I purpose ; Many haue agreed In this sole Godhoods Vnitie : to which vse , Although I numerous Authors could produce , Yet I 'le insist on few . One doth thus treat ; Wisedome in man is onely then compleat , When it vpon this singular point is staid , There 's but one God , that 's he who all things made . He further argueth : If of either sex You maintaine gods ; all such I shall perplex With this one reason : Where a Male hath being , And Female ; these betwixt themselues agreeing , Must needs haue copulation : they , to expell Immodestie , haue place wherein to dwell . For 't is not probable , That such , in view , And openly , like Beasts their lusts pursue , Or make their amorous meetings ; because they , By their example , teach all things that may Instruct in Vertue . And if Houses ? then By consequence they Cities haue , as Men. If Cities ? they haue Fields ; if Fields ? they till ; If plough , and sow , and reape ? then needs you will Allow them mortall : for 't is vnderstood , All must be such , as liue not without food . Begin where we now ended : If not eat ? They neither reape nor sow ? not needing meat ? Therefore , no Fields : no Fields ? no Houses ? so , No Houses ? then no Cities : therefore know , No chast commixtion can be . Tell me now , Where 's Iuno , Pallas , Venus ? I , or you Sybel or Rhea ? Therefore I maintaine , Gods are th' inuention of Mans idle braine . Aske Proclus , Tresmegistus , or Simplicius , Cicero , Philolaus , or Iamblicus ; Theophrastus , Plato : Or of Poets , these ; Sophocles , Orpheus , and Phocilides ; In all their Workes and Learnings great varietie , They still conclude , There 's but one soueraigne Deitie . Saith Zeno , They 're like mad that trust in many , As those ( è contra ) that beleeue not any . Simplicius speaking of the Vnitie Of this Diuinest Essence , thus saith he ; All things that be , or beautifull , or faire , From Diuine Pulchritude deriued are : All Truth , from Diuine Truth ; all we can name T' haue Being , from the first Beginning came : Hee 's the sole God , Beginning , and the Spring ( In his owne Power ) of all and euery thing . All things from Him proceed , to come , or past ; Those which were first , the present , and the last . From His sole Goodnesse many goods arise ; His Vnitie brings many Vnities . His one Beginning is the source and ground Of many more Beginnings , ( after found : ) In this Beginning , Vnitie , and Good , I would haue one God onely vnderstood . The reason ? Because Hee 's the Prime of All , In whom consists the Off-spring generall Of each thing that hath being . He besides , Is of all Causes , Cause , and still abides ; The Goodnesse , of all Goodnesses : And so , Of all gods , the Great God ; None else , we know . When Cicero would distinguish betwixt those We Idols call , and * Him that doth dispose The Fabricke he hath built ; he doth debate Thus with himselfe : They 're made ; He vncreate : They , weake and feeble in their proud'st o●tent ; But He , All-able , and Omnipotent . They , vnto Natures Lawes subiect and thrall : But He , the God of Nature , Them , and All. One God , one Vnitie , in it selfe agreeing , Is the sole Root and Seed of all things being : Without which , nothing is , nought hath been made . Another , thus ingeniously hath said ; There is one God , whose Power is stretched far , Immouable , and alwaies Singular● Like onely to himselfe . And ( in effect ) The chiefe of the Perepateticke Sect Affirmes to vs as much : who doth apply His reasons , grounded on Philosophy And Nature , thus : All motions ( saith he ) Ascend vp to the Primum Mobile , And the first Mouer ; which he there doth name To be the Sole and Prime , on which Heauens frame , With vniuersall Nature , doth depend . And this he elsewhere further striues t' extend , Thus speaking : The first Mouer's One , and He , Euer Eternall we conclude to be . Of Diuine Plato 't is recorded thus , Who writing to King Dionysius ; Onely ( saith he ) by this note shall you know , Whether my purpose serious be , or no : You shall obserue how I my Letter frame ; If one sole God I inuocate and name , What 's weighty I intend : but if the rest I nominate , thinke then I sport and jest . Orpheus , of Poets the most antient , ( And in that noble Title eminent ; ) He , that is said to giue each god his name , And to deriue the off-spring whence he came ; Yet in his best and deepest Theory , Left to the world , as his last Legacie , That there was one sole God , Omnipotent , Immortall , and for euer Permanent ; Invisible , common Parent vnto all Mankinde , and other Creatures , great and small : Author of War or Peace ; whose Prouidence Gouerns the World ; and whose high Eminence Hath in th' Emperiall Heauens a golden Throne ; Whose Foot-stoole is the Earth , to tread vpon : Who stretcheth his right hand beyond the vast Vnlimited Oceans bounds ; The First and Last ; Before whom , each high Mountaine , and low Vale ( Mov'd at his presence ) tremble and looke pale . The Worlds sixt Columes at his anger shake ; And the Seas bottomlesse Abysses quake . And elsewhere thus : We may from Reason gather , Ioue is sole King , the vniuersall Father And Parent of all things , alwaies the same , One Power , one God o're all that we can name ; And ouer them great Lord : hauing besides , One Regall Bulke , or Body , which abides To all Eternitie : In which , what 's being , Hath revolution , no way disagreeing , Yet maintaines Contraries . In Him you may Finde Fire and Water , Earth , Aire , Night , and Day . As much as this , Phocilides confest : There is one potent God , sole Wise , sole Blest . Th' AEgyptians in their curious inquisition , ( A Nation the most giuen to superstition , And to Idolatrous worship ; ) and yet they In all their Hierogliphycks did pourtray But one sole Iupiter , whose picture was Plac't o're their ports and gates , in stone or brasse ; So likewise in their Temples : in his hand A trisul● thunderbolt , or fulminous brand . And , as the Writer of their story tels , Him they as God acknowledge , and none els . Saith one : The God of Nature I will sing , Infus'd in Heauen , Sea , Earth , and euery thing ; Who this great Masse by'impartial cov'nant swayes ; Whom ( in alternate peace ) the World obeyes , By which it liues and moues : since but one Spirit Dwells in each part , and doth the whole inherit ; O'reflying all things with inuisible speed , And giuing shape to all that therein breed . Vnlesse this Frame , of Members , neere ally'de , And well context , were made , and had one Guide And Lord thereof , the Vast to mannage still ; But were to be dispos'd by humane skill ; The Stars could haue no motion , th' Earth no ease ; Time would stand still , and a cold stiffenesse seise On agitation ; Planets would retaine No influence , but slothfully remaine In their tyr'd Spheres ; Night would not fly the Day , Nor Light giue place to Darknesse : at a stay All things should stand : the soft shoures should not dare To cheare the Earth ; nor the coole Windes the Aire : Racke should not chase the clouds , flouds should not feed The Sea ; nor the Sea , Riuers at their need : Nor should the soueraigne Part o're all parts stand , Order'd and sway'd by ' an equall Parents hand . For now , neither the Waters nor the Stars Be vnto vs deficient ; nothing bar's The Heav'ns in their dispose , whereby to ghesse , They alter in their Gyring more or lesse . Motion doth cherish but not change ; for all We see the world containes in generall , Are mannag'd and dispos'd by faire accord , And still obedient to their Prince and Lord. He therefore is the God that all things guides , Who in his Diuine wisedome so prouides , That Creatures here below , meerely terrestriall , Haue pour'd into them ( by the Signes Coelestiall ) A strength , infus'd to honour or disgrace , Not hindred by the distance of the place . Stars haue a power in Nature , ministring Fate To Nations , priuat persons , and each State ; Which operation we do hold as sure , As the Heav'ns giue the Fieldes a temperature , By which they in their seasons spring and grow ; Or , are the cause that the Seas ebbe and flow . Hee 's only God , that is vnchang'd by Time ; Nor yong , nor old , but euer in his prime : Who suffers not the Sun , backward t' inuade The transuerse Arctos , or runne retrograde And steere a new course : neither from the West , Returne the same way to his last nights rest ; Nor shewes the same Aurora to stronds new ; Nor lets the Moone an erring course pursue , Beyond her certaine Orbe ; but to retaine A constant change in her encrease and waine : Nor lets the Stars ( aboue impending ) fall , To circumvolve the Earth , the Sea , and all . Thinke now you heare this God , long silence break● , And to a meerly Ethnicke man thus speake : Thou ( slighting me ) hast to thy selfe deuis'd A thousand gods , and equally vs pris'd ; Thinking to minch me into parts , and fleece Me of my right . But know , no part or peece Can be from me extracted , no forme ta'ne , That am a simple Substance : Then in vaine Thou think'st to parcell me by thy decision . Of compound things 't is eath to make diuision : But I was made by none ; nor therefore can I , piece-meal'd or dissected be by Man. All things , from nothing , were first made by me ; " Then , part of mine owne worke how can I be ? Therefore to me alone thy Temples reare , And worship me in honour and in feare . As those of Marble , so the Minde I praise , Where stedfast Faith a rich Foundation layes On golden piles ; and when the Buildings rise In snowy Pietie , to daze mens eyes : With vnsway'd Iustice rooft , to keepe o utraine ; And where the walls within , chast Blushes staine , In stead of Vermil : and the whitenesse cleare Proceeds from palenesse , bred by holy Feare . The Oracles that from the Sybels came , Who in the former world were of great fame , ( Though 'mongst the Learn'd it be a question still , Whence they inspir'd were with Prophetique skill , The good or the bad Sprite ) er'd not , to say , There is but one sole God , Him we obey . These be their words : In this we all agree ; There 's one true God , aboue all Maiestie , Omnipotent , Inuisible alone , Vnborne , All-seeing , and yet seene of none . Apollo , askt by one Theophilus , How many gods there were ? made answer thus : ( His Vnitie not daring to deny ) There 's only one true God , Potent , and High ; Begotten by Himselfe , Sufficient , Able ; Vntaught , and without Mother , solely Stable : To speake whose Name , no Language can aspire Or reach into : whose dwelling is in Fire . And such is God , of whom , I and the Rest Am a small portion , as being profest His Ministers and Angels . By which Name , The Diuell exprest himselfe to haue an aime To Diuine worship ; which ' He that did create All things , so loth is to communicate . He , by the mouthes of our forefathers , and The holy Prophets , ( who did vnderstand His sacred will , The Scriptures ) hath so fram'd , To haue his Singularitie oft nam'd . As thus : Because the Lord is God alone , Peculiar , and besides him there is none . Againe : O Israel attend and heare ; The Lord thy God is One , him thou shalt feare . The God of gods ( I heare the Psalmist say ) Doth only worke great wonders , Him obey : For 'mongst the gods none 's like him . Go and tell ( Saith he ) vnto my people Israel , I am the Lord thy God , and none but I , Who brought thee from th' AEgyptian slauerie , And from the house of Bondage set thee free , " Therefore thou shalt adore no God saue me . Lycurgus , in the Proëm of his Lawes To the Locrenses , ( not without great cause ) These following words prefixt : Needfull it were , That all the people which inhabit here , Should be persuaded . There 's one God aboue , By whom all liuing Creatures breathe and moue . Who , as in all his Works he is exprest ; So is he not the least made manifest , In our inspection to the Worlds great frame , The Heauen , and goodly order of the same . Be no man of that stupid ignorance , " To thinke that such things are dispos'd by chance . The gluttons Belly is his god , ( the cause ) In that his Appetite prescribes him Lawes . The griping Auaritious man hath sold His Soule , ( so dearely bought ) to purchase Gold. Voluptuous men , solely deuote to Lust , Their Idol's Venus ; for in her they trust . Th' Ambitious , his All-Honour'd makes , his Fame ; As , before Gods , preferring his owne Name . And is not he , vaine Studies doth prefer Before his Christ , a meere Idolater ? And do not all those that ought higher prise Than Him , to Idols offer sacrifise ? But he that shall beleeue in him aright , Shall haue accesse to his Eternall Light : When those that haue Religion in disdaine , And Pietie in contempt , ( and so remaine ) They striue to haue no being , ( to their shame ) And to returne to nothing , whence they came . All such as are not numbred 'mongst the Saints Whom euill thoughts possesse , and Sinne supplants , Haue lost themselues , as hid behinde a Skreene ; How then can the least part of them be seene ? But those that through their Sauiour proue victorious , They in Heauens kingdome shall be great and glorious . Two Principles ( as some Philosophers write ) There are , Eternall both , and Infinite ; Makers of things , yet in their Natures vary , As being in themselues meere contrary . Their error note : If two such in their prime , Of power , should haue existence at one time ; Since two so great , must greater be than one , Euen in that clause the Infinite is gone . Being distinct in number , and diuided , Needs must they be by seuerall motions guided . One borrowes not of the other , for majoritie : Being equall two , there can be no prioritie . And contrary ( as I before haue said ) In opposition ? they must needs inuade Th' agreeing Fabricke ; and so , without cease , Disturbe old Natures long-continued peace . Neither from these two Equalls can arise A third , this their great strife to compromise . Againe ; If two , one needlesse is , and vaine , Or , as we call it , * Empty . Now 't is plaine , That Nothing cannot haue in Nature place ; For she hath Vacuum in continuall chase , And is at war with 't . Therefore I hope none , But will confesse a Godhood , and that one : " One Monarch of the world , the great Effector , Of all therein sole Parent and Protector . All such as of their multiplicitie speake , Disable them , as wanting power , and weake ; As if nought gouer'nd were that hath been made , Which One can do , without anothers aid . Him only a true Monarch we may call , That hath no parted kingdome , but swayes all . But where a Principalitie ( misguided ) Is amongst seuerall Optimates diuided ; It needs must follow , In no One can be An absolute and exact soueraignty : For none of these , but by vsurping , dare Challenge the whole , where each haue but a share . There is a certaine Bound which circumscribes His Iurisdiction ; Each hath seuerall Tribes To gouerne and dispose . Should we agree In many gods , it then perforce must be concluded , There can be no Soueraigne Minde , Since euery one hath but his Lot assign'd : When as of Power it is the true condition , Not to be ty'de to stint or exhibition ; " But as the sole Supreme and Principall , " Guiding , disposing , comprehending all . If God be perfect ? he can be but one , As hauing all things in himselfe alone . The more you make , the more you shall depraue Their Might and Potencie , as those that haue Their vertue scanted ; so allow not any : Since all things cannot be contain'd in Many . By which 't is manifest , Those that maintaine More gods than one , be people vile and vaine ; In the like blasphemy ready to fall , With the dam'nd Atheist , who knowes none at all . The Manichees , they hold a strange opinion , That two betwixt them share the high Dominion ; Who as they did create , so guide it still : One , Good disposeth ; and the other , Ill. The first is Lord of Light , and gouernes Day : The last , of Night , and Darknesse beares chiefe sway . One , Heate in charge hath ; and the other , Cold : Yet who , by daily proofe doth not behold , That by the sole and Diuine Prouidence , Man , with all Creatures , of them both hath sence , And from them comfort ? That the Night for rest Was made , to cheare Man , wearied and opprest ; As well as Day , whose cheerefull light prepares Vs to our needfull and best knowne affaires . Do we not see , from what we counted bad , Much good to vs , great solace hath been had ? Againe , That seeming - Good , forg'd by the Deuill , Hath been to vs th' occasion of much euill ? Heauens blessings let vs taste in their communitie , Ascribing all praise to the God of Vnitie , " This sempiternall Minde , this Consummate " And absolute Vertue , that did all create ; " This Power , who in himselfe hath his Stabilitie , " Maiestie , Wisedome , Strength , and true Soliditie : " From whose Sublimitie no man 's so mad " To thinke he can detract : To whom none adde . " This , of himselfe all Fulnesse , all Satietie ; " Is then the sole Incomprehensible Deitie . Sometimes , what 's proper vnto Man alone , Is giuen to this Trias , three in One : As , when we attribute vnto him Wings , It straight vnto our aphrehension brings , How he protects and shadowes vs. If Eares ? With what facilitie and grace he heares Our deuout Prayers . And when , his Arme stretcht out ? That of his Power and Strength we should not doubt . His Finger nam'd , doth to the world auer His Vertue , and , that no Artificer Can worke like him . His Skill ; The glorious frame Of this great Machine , doth to all proclaime . His Face , sometimes , his presence doth imply ; Sometimes , his fauour and benignitie . If we reade Wrath ; we must consider then , Those Iudgements that impend o're sinfull men ; And with what terror , when they come , they fall . His Hand , doth vnto our remembrance call His 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 , 1 Through● and For , three Persons to imply ; And the word Him , the Godheads Vnitie . 2 Let Vs in Our owne Image , Man create , ( Saith God : ) which Salomon doth thus explicate ; Remember the Creators in the dayes , &c. 3 Which word , those well verst in the Hebrew Phrase , Reade in the plurall . So , when God did frowne 4 On Babels Tower , he said , Let Vs go downe . When Sodom was consum'd , 't is said againe , 5 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 , 6 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 . 7 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 , ( said ) The Lord our God's one Lord : In which word One , the Vnitie is meant Of the three Persons , solely Omnipotent . In which ( by * One ) 't is well observ'd , That he The second Person in the Trinitie Meant in the second word , who hath the name To be Our God : 'T is because we may claime Iust int'rest in him . And though all the Three May be call'd ours ; more ( in particular ) He. One reason is , Because he Heav'n forsooke , And on himselfe our humane nature tooke In all things like , ( so did his Grace abound ) Saue only that in him no sinne was found . Next , That he bore our sinnes , freed our transgression : And last , For vs in Heaven makes intercession . 1 Two natures in one person so ally'd , Some hold , in Mans creation tipify'd ; From Earth , his body Adam had ( 't is * said ; ) His Soule , from Heauen : both these but one Man made . Christs humane nature had with man affinitie , ( Being very Man ) and from God his Diuinitie , ( Being very God : ) In both so to subsist , Godhood and Manhood make vp but one Christ. In Iacob's Ladder , figur'd , this we see , 2 ( Which Ladder , Christ himselfe profest to be ; ) Of which , the foot being fixt vpon the ground ; The top to heauen ; thus much to vs doth sonnd : That in this Scale , at such large distance set , The Heauen and Earth at once together met . So , Christs Humanitie from Earth was giuen ; But his Diuinitie he tooke from Heauen : As from Earth , Earthy ; as from Heauen , Diuine ; Two Natures in one Person thus combine . The choicest things about the Arke were fram'd 3 Of Gold and Wood ; Wood , worthlesse to be nam'd , If with Gold valu'd ; for the Cedar's base , Compar'd with th' Ophir Mine : yet had it grace , With it's rich tincture to be ouerspred . In this respect the Godhood may be sed To be the Gold ; the Manhood , baser wood : And yet both these ( as truly vnderstood ) Made but one Arke : So , the two Natures raise Betwixt them but one Christ. He forty daies 4 Fasted i' th Desart , and did after grow Hungry : by which the Text would haue vs know Hee 's God , because of his miraculous fast : Hee 's Man , because he hungry grew at last . He slept at sea , when the great tempest rose ; 5 This shew'd him Man , as needfull of repose : When he rebuk'd the Windes , and Surges tam'd , He , his great Godhood to the World proclaim'd . He wept o're Lazarus , as he was man ; 6 But ( foure dayes buried ) when he rais'd him , than He appear'd God. He dy'de vpon the Crosse 7 ( As he was Man ) to redeeme Mankindes losse ; But at his death , when th' Earth with terror shooke , And that the Sun ( affrighted ) durst not looke On that sad obiect , but his light withdrew By strange Eclipse ; this shew'd him to be true And perfect God : since , to confirme this wonder , The Temples Vaile was seene to rend asunder : The Earth sent forth her Dead , who had abode Long in the earth : All these proclaim'd him God. The tenth of the seuenth moneth , the Hebrew Nation Did solemnise their Feast of Expiation : So call'd , because the High-Priest then confest , How He , with all the People , had transgrest ; ( His and Their sinnes : ) Obserue how thence ensu'th A faire agreement 'twixt the Type and Truth . Aaron the High-Priest went into the place Call'd Holiest of Holies : Christ ( by ' his grace Made our High-Priest ) into the Holiest went , Namely , the Heauen aboue the Firmament . Aaron , but once a yeare ; He , once for all , To make way for Mankinde in generall : He , by the bloud of Goats and Calues ; but Christ , By his owne bloud ( the blessed Eucharist . ) Aaron went single in : and Christ alone Hath trod the Wine-presse , ( and besides him none . ) He , with his Priestly robes pontifically ; Christ , to his Office seal'd eternally From God the Father . Aaron tooke two Goats ; Which ceremoniall Type to vs denotes , That Christ assum'd two Natures : that which fled , ( The Scape-Goat call'd ) to vs deciphered His Godhoods imp'assibilitie : And compris'd In th' other , ( on the Altar sacrifis'd ) His Manhoods suffering ; since that Goat did beare The Peoples sinnes . Which in the Text is cleare . Saint Paul in his Epistle we reade thus ; That Christ ( without sinne ) was made Sinne for vs. Hence growes that most inscrutable Diuinitie Of the three sacred Persons , the blest Trinitie : Which holy Mysterie hath an extension Aboue Mans braine , or shallow apprehension ; Nor can it further in our brests take place , Than we' are inlightned by the Spirit of Grace . How should we then , Finite and Mortall , grow By meditation , or deepe search , to know ; Or dare ambitiously , to speake or write Of what Immortall is , and Infinite ? And yet , 'mongst many other deuout men , Heare something from the learned Nazianzen . The Monady , or number One , we see , In this great Godhood doth arise to three ; And then this mysticall Trine ( sacred alone ) Retyres it selfe into the number One : Nor can this Diuine Nature be dissect , Or separated in the least respect . Three Persons in this Trias we do name ; But yet the Godhood still One and the same : Each of the Three , by right , a God we call ; Yet is there but one God amongst them all . When Cicero , with graue and learned Phrase Had labour'd long , the Godhood to emblaze ; He doth conclude it , of that absolute kinde , No way to be decipher'd or defin'd ; Because , ' boue all things Hee 's superior knowne , And so immense , to be contain'd in none . A prime and simple Essence , vncompounded ; And though that many , labouring to haue sounded This Diuine Essence , and to'haue giuen it name , They were not able : yet to expresse the same As 't were afar off , Epithites deuis'd , And words in such strange circumstance disguis'd ; Nothing but quarrels and contentions breeding , As Natures strength , and Reasons , much exceeding . The Martyr Attalus ( when he was brought Before a Tyrant , who esteemed nought Of God or goodnesse ) being askt in scorne , What name God had ? A space from him did turne , And after some small pause made this reply ; ( As th' Author doth of him historifie ) " Your many gods haue names by which th' are knowne ; " But our God being but One , hath need of none . Wise Socrates forbad men to enquire , Of what shape God was . Let no man aspire ( Saith Plato ) what God is to apprehend , Whose Maiesties immensenesse doth extend So far ; and is so'vnimitably Great , Beyond all vtterance , or the hearts conceit . Why then is it so difficult and rare , Him to define ? It is , because we are Of such streight Intellect , narrow and rude , Vncapable of his great Magnitude . Our infirme sight is so obtuse and dull ; And His bright fulgence is so beautifull . Hence comes it , by no other names we may Call this great God , than such as best display His Excellence , Infinitie , and all Wherein He'appeares solely Majesticall . According to his Essence , Him to know , Belongs vnto Himselfe : the Angels go By meere Similitude : Man , by a Glasse And Shape of things ; and can no further passe : For he , by contemplation in the Creature , As in a Mirrhor , sees the Diuine feature : So Holy men by speculation view'd The nature of this toplesse Altitude . 'Twixt Vs ( saith one ) and this great Mysterie There is such distance , such remote degree , As the Creator ( whom we must prefer ) Is 'fore the Creature ; and th' Artificer Is , ( than the worke he makes , ) more excellent : As He that hath been before all Discent , And alwaies is ; is of more noble fame Than that which was not , and from Nothing came . Then cease not till to this thou hast atcheev'd , " God is not to be question'd , but beleev'd . When Gregorie would shew th' Vbiquitie Of this vncomprehended Deitie ; Th' Almightie and Omnipotent God ( saith he ) Is Euery where , At once , and Totally : In Part he is not , as confin'd to space ; But He is All of Him , in Euery place : And then least found , when , with vnfaithfull heart , He , that is All , Each-where , is sought in Part. Therefore our Sauiour , when he would declare To his Disciples , That no Mortalls are Able to view the Father , but the Sonne : That , by the glorious Fabricke , by him done , And by his other Creatures , they might see ( As in a Glasse ) his Might and Maiestie ; Vseth these words : By Heauen you shall not sweare , It is the Throne of God , ( Hee 's resiant there ) Nor by the lower Earth you shall protest , It is the Basse on which his foot doth rest . We for our parts , all curious search lay by , Only submit our selues to the Most-High , In all obedience humbly to confesse Him for the Fountaine of all Happinesse , Goodnesse and Grace : to giue him thankes and praise , First , for this Life ; next , our Encrease of daies ; But chiefely , that we Reason haue and Sence , With tongues to magnifie his Excellence ; And Lookes sublime , to cast them vp and view Whence we receiue all Good : and as His dew , Giue Him the Glory , that He did not frame Vs Beasts , and Mute , that cannot praise His Name . Thales Milesius , of the Argiue Nation , Was ( in like sad and serious contemplation ) For three things wont to thanke the gods : The first , That he was borne in Greece , bred vp and nurst Not 'mongst Barbarians : And in the next place , Because no Female , but of Masculine race : The third and last , ( which most his ioyes encreast ) Because created Man , and not Brute Beast . Boethius saith , It is not fit , fraile Man Secrets Diuine too narrowly should scan ; Onely to haue them so far vnderstood , That God disposeth all things to our good . The knowledge to Saluation tending best , He in his Scripture hath made manifest : But not to enquire for that , which should we finde , Our limited and vncapacious minde Could not conceiue ; or say , in some degree It did , not make vs better than we be . Th' office of a true Father God hath don ; This Body He hath made , which we put on ; The Soule , by which we breathe , He hath infus'd : All that we are is His , if not abus'd . How we were made , or how these things were wrought , If in His holy Wisedome he had thought Fit we should know , no doubt they had been then Publisht vnto vs by the sacred Pen. Elsewhere He saith , His will was , we should know ( Besides the generall duty which we owe ) Onely such things as tend to our Saluation : As for all other curious Intimation , 'T is most prophane ; and therefore Heauen forbid , We pry into those things He would haue hid . Why should we seeke for what we cannot know ? Or knowing , by it cannot better grow ? Sufficient 't is that we enioy the Fire Vnto our vse ; What need is , to enquire From whence it hath it's heate ? We daily finde The benefit of Water in the kinde ; What more would it auaile ( being still the ●ame ) If we did know whence first the moisture came ? So of the rest . Then let vs be content With the proportion of the knowledge leant . " Be gratefull for Heauens Blessings , and surrender " All praise and thanks vnto the Bounteous Sender . The Tyrant Hiero , in his height of pride , Willing , What God was , to be satisfied ? Askt * Simonides . He , after some stay , Demanded first the respit of a day : But that being past , Hiero againe enquir'd . He told him , That to know what he desir'd , Two dayes were requisit . These likewise o're , And being still demanded as before ; The Tyrant once againe requir'd the reason Of his delay , by doubling still the season : Who thus reply'de ; The more that I the same Contemplate , still the further out of frame My senses are . This Plato did pursue , Saying , of God he only thus much knew , As , That no man could know him . Hence exists The opinion of the best Theologists ; That his great Attributes are by negation Better exprest to vs , than Affirmation . As much to say , More easie 't is to show , What He is not ; than what He is , to know : As , That god is Not Made ; No Earth , No Fire , Water , or Aire . Ascend a little higher . God is No Sphere , No Star , No Moone , No Sun ; God is Not Chang'd , suffers No Motion ; God , No Beginning had , therefore No End : With infinite such , that to the like intend . All which infer , That by no affirmation Can be exprest his full denomination . Leaue thousand Authors at this time alone , My purpose is but to insist on one . Before our Mindes eyes let vs place ( saith he ) What this great Nature Naturant may be ; Which All things Holds , Fills All , doth All Embrace , Super-exceedes , Sustaines ; and in One place . Not in one place Sustaines , and in another Super-exceedes ; here Fills , and in the tother Embraceth : but by Embracing , Fills ; and then , By Filling likewise doth Embrace agen : Sustaining , Super-exceeds ; Super-exceeding , Sustaines : In all these no assistance needing . The same saith in another place ; We know , God's Within All , Without , Aboue , Below : Aboue , by Power ; Below , by Sustentation ; Without by Magnitude ; in the same fashion , Within All , by Subtilitie : Aboue , reigning ; Descend Below , Hee 's there , All things containing : Without , He compasseth ; Penetrates Within : Not in one place Superior , ( that were sin To imagin ) in another place inferior ; Or seuerall waies exterior and interior . But He , the One and Same , totally t o'appeare . ( Vncircumscrib'd ) at one time euery where . By Gouerning , Sustaining ; by Sustaining , Gouerning ; by Embracing , Penetrating ; Penetrating by Embracing ; Aboue , Guiding ; Below , Supporting : what 's without abiding , Still Compassing ; and what 's within , Replenishing : Without Vnrest , All that 's aboue Protecting ; Without least Paine , All that 's below Sustaining : Without Extenuation , Inly Piercing ; Without ( without Extension ) Compassing . But , Would'st thou haue me what God is discusse ? Thee ( with Cardanus ) I must answer thus : " To tell thee that , I should be a God too : " ( A thing which none but God himselfe can do . ) And now , with pious reuerence to enquire Of that All-Potents Name , which some desire ( No doubt ) to be instructed in ; as farre As leaue will giue , a little let vs dare . Some call Him God , of Giuing ; as they wou'd Infer to vs , He giues vs all that 's Good. Others would by Antiphrasis imply , That it from Desit comes : The reason why ? As most approv'd , to be that only He In whom not any thing can wanting be . Others confer on this inuisible Being , Theos ; as much as we should say , All-seeing . Some , of Deomai , [ i. Timeo ] that 's , To Feare ; Because that euery Nation far and neare Should dread His Name . But no Tongue can expresse His Celcitude and high Almightinesse : Which in his Wisedome He hath kept conceal'd , Nor to his Seruant Moses once reueal'd . Whom , though in all things else He pleas'd to vse Familiarly , as one whom He did chuse To be his Peoples Captaine ; when he came To aske that ? Answer'd , I Am what I Am. Which sacred words , the Hebrewes chosen Nation From Age to Age had in such veneration , That saue their priests none might pronounce that phrase : And they , but on some solemne Festiuall daies . Now therefore , This , long meditating on ( The wisest of all Men ) King Solomon ; Finding no word that could define Him right , Or manifest his Magnitude or Might : Astonisht and confounded , doth exclaime In these few words ; What might I call His Name ? As should he say ; By what Voice , Sound , what Tongue , Can this Eternall Deitie be sung ? Can a Word do 't ? To thinke it , Heauen forbid ; Since from our Frailties'tis retruse and hid . Excuse me ( Reader ) then , if I desire To search no further than Such durst cnquire . Lumen est Vmbra Dei ; & Deus est Lumen Luminis . Plato . Explicit metrum Trastatus secundi . Theologicall , Philosphicall , Poeticall , Historicall , Apothegmaticall , Hierogriphicall and Emblematicall Obseruations , touching the further illustration of the former Tractate . HOw Idolatrous Worship first crept into the world by the instigation of the Diuell , many Histories giue ample testimonie . Amongst others , That AEneas caried his Penates or houshold gods into Italy , after the surprise and combustion of Troy ; which thence were deriued vnto the Latines , and to the People of Rome . We reade likewise , That diuers of their Kings and Princes , as Romulus , Numa Pompilius , Carmenta , or Carmentis , Iulius Caesar , and others , being related amongst the Indigites , had Diuine honours decreed vnto them . But of this and the like Idolatry , Salomon in his Booke of Wisedome thus speakes : That is cursed which is made with hands , both it and he that made it : he , because he made it ; and it , because being a corruptible thing , it was called god . For the Vngodly and their vngodlinesse are both hated alike of God : so truly the worke , and he that made it , shall be punished together . Therefore there shall be a Visitation for the Idols of the Nations , for of the Creatures of God , they are become abhomination , and stumbling blockes vnto the soules of men , and a snare for the feet of the Vnwise . For the inuenting of Idols was the beginning of whoredome ; and the finding of them is the corruption of life : for they were not from the beginning , neither shall they continue for euer ; the vain-glory of men brought them into the world , therefore they shall come shortly to an end . When a Father mourned grieuously for his Sonne that was taken away suddenly , hee made an Image for him , that was once dead , whom now hee worshippeth as a god , and ordained to his seruants ceremonies and sacrifices . Thus by processe of time this wicked custome preuailed , and was kept as a Law , and Idols were worshipped by the commandement of Tyrants . &c. Not much dissonant from this is that which wee reade in Cicero an Ethnycke Author . The life and common custome of Man ( saith hee ) hath taken vpon him , that for some benefits receiued by excellent Men on earth , they haue therefore transferred them into the Heauens . Hence , Hercules , Castor , Pollux , AEsculapius , and others , had Deities ascribed vnto them . It likewise came to passe that Poets , by Verses and Numbers composed according to their affections or fancies , for flatterie or reward , Deified many Princes and Patrons . Which euill and mischiefe had originall from the Graecians ; by whose lightnesse , it is incredible , how many mists of falsities and errors they haue been the Authors of . There be diuers coniectures made by the Theologists , Why men should doubt or make question whether there be a God or no ? I will reduce them into the number of fiue . The first ariseth from the despoiling of the Image of God in Man by Originall sinne : The horrible deprauation and malice of the Heart , in the which the illustrious apparances of the Godhood ought naturally to haue residence . The second is , Because with these bodily eyes we do not looke vpon Him in this World , as when wee are in the presence of an earthly King , a Prince , or a Iudge . The third groweth by reason of the miraculous euents , into whose causes we are not able to search , and which might be conjectured to fall out otherwise , if there were a Iust God , seeing and guiding all things with equitie and justice : As , the prosperity of the Wicked , and aduersitie of the Godly : as also , That grieuous and crying sinnes are not punished in this world with all celeritie and seueritie . The fourth springs from the tyranny of Death , which snatcheth away the Good with the Bad : which some men , destitute of the light of the Diuine Word , mis-interpret to their own destruction . The fifth and last they ground from the power of the Diuell , who doth delude and seduce them with diuers prestigious gulleries ; and dulls their sences , and obdures their hearts , not only to doubt whether there be a God ? but altogether to forget Him. By which means , they enter vnaduisedly and rashly vpon sinnes heinous and horrible . Notwithstanding the former , there be other inducements , which meerly drawne from naturall reason , without the strength of the vnresistable Word , might be sufficient to withdraw men from such impious infidelitie . First , all the works of God contained within the vniuersal Machine , are euident demonstrations of a wise , powerfull , and all-sufficient Maker and Protector ; of whom the wisest of the Gentiles were sensible , and that such an one must of necessity be , gaue these reasons : First , The admirable and inimitable feature of Man , supplied and adorned with the innumerable testimonies of a Deitie : insomuch , that not without great cause hee is stiled a little and succinct world within himselfe ; in whom there is a perspicuous knowledge to distinguish good from euill , which is the rule by which to direct all the necessarie actions of humane life : neither is there any thing in him ( though in outward appearance of small value or validitie ) which is not a liuely and plentifull representation of a Deitie ; which is the more visible , in the exact consideration of euery particular limbe and member of his body . The second is of the Conscience ; for in all detestable and facinorous actions , as Murther , Incest , Parricidie , and the like , the Conscience is by a secret instinct sensible of a God , who hath inspection into the act , as seeing it when it was committed , and ready to reuenge it being done ; howsoeuer it be concealed from the knowledge of the Ciuill Magistrate . A third is , The pulchritude , order , effect , propagation , conseruation , and duration of the things in the world . A fourth , The distinction of euery Species , which we see daily and yearely to propagate and multiply vpon the earth . A fifth , The Societies , Kingdomes , and Empires , which are not planted and setled rashly ; or by chaunce , confirmed , sustained , and changed . A sixt , The great and remarkable punishments of impious and wicked malefactors , who though they escape the hand of the temporall Iudge here below , yet cannot escape the rod of the Auenger aboue ; for it is a generall rule , obserued as well in Moralitie as Diuinitie , That for the most part , heinous sinnes haue horrible punishments impending , which neuer could be executed if God were not the Executioner of his owne Iustice. The seuenth , The blessing and benefits conferred vpon good and godly men ; nay euen amongst meere Naturalists , we see honour and offices bestowed vpon such as are meriting and wel meaning . The eighth is , The Order of Causes , which in the nature of things doth not proceed into Infinites , but of necessity they comply and returne to some prime Mouer , by which they are gouerned , and in which they insist . Lastly , Prodigies and Signes , which forewarne great & strange accidents , as Eclipses , Comets , Earthquakes , Gapings and openings of the earth , in which whole Cities and Islands haue beene swallowed vp in an instant ; monstrous and prodigious births , &c. But I now proceed to speake something concerning the Vnitie of the Godhead . This is hee of whom Petrarch speaketh , in these words ; Who sees and heares vs before we speake : He who said vnto Moses being silent , Why do'st thou call vnto me ? He preuents our words , and anticipates our actions . Hee who knowes our very thoughts afar off , long before they be conceiued : He who heares our prayers before they yeeld any sound : Hee who spieth our necessities before they appeare vnto our selues : He who knows our ends before wee finde our beginnings : and though Hee prooues vs to be wretched and vnworthy , yet is alwaies ready to shew vs his grace and mercie . And this is the sole God of Loue and Vnitie● of whom Boethius thus speakes : Quod Mundus stabili fide Concordes variat vices : Quod pugnantes semina Foedus perpetuum tenent . &c. That the World with stable Faith , Concordant courses varied hath : And that the wearing seeds of things , From a perpetuall couenant springs . Why Phoebus in his golden Throne , The Roseat Morne and Day brings on : Or Why those Stars that Hesperus Doth vsher forth to shine on vs , The Moone takes charge of , all the night . Or why the Waues that hourely fight , And with impetuous clamors rore , To menace , not inuade the shore ; ( For further than it's limited bounds , No spot of Earth , the Water drownds . ) 'T is Loue that Soueraigne Empire hath , Of Heauen , Earth , Sea , that calmes their wrath ; And in a league of vnitee Bindes all the states of things that be . ¶ So the Poet Claudian : Nonne vides operum , &c. See'st not the World in glorious splendor shine ? Not by Force gouern'd , but by Loue Diuine : How ( vncompel'd ) in a most sweet desire , From Age to Age the Elements conspire ; And , how the trauelling Phoebus is content With his mid-road-way through the Firmament , To no hand erring . How the Sea 's restrain'd , As , willingly in his owne bounds contein'd . And how the Aire , wandring throughout the world , Is hourely this way tost , and that way hurld . &c. Pythagoras Samius , in his Metempsuchosis , or transmigration of Bodies ( as Cicero witnesseth of him ) was wont to say often● There is one God , and not as many thinke , without the administration of the world ; but Totus in Toto , All in All. His Scholer Philolaus affirmed no lesse , thus speaking ; There is one God , Prince of the Vniuerse , who is euer Singular , Immouable , and like onely vnto Himselfe . Lactantius , Diuinar . Institut . lib. 1. cap. 4. saith , That Seneca the Philosopher , though in his Writings hee inuocated many gods ; yet to shew that he beleeued but One , you shall reade him thus : Do'st thou not vnderstand the Maiestie and Authoritie of thy Iudge , the Rector and Gouernor of Heauen and Earth , the God of gods ? of whom all inferiour Deities adored amongst vs haue their dependance . Againe in his Exhortations : He when he first layd the foundation of this beautifull Machine , and began that , than which , Nature neuer knew a Worke greater , or better ; yet , that all things might be gouerned by Captaines and Commanders , ( though his sole Prouidence , as He created , so still guideth all ) he begot other gods , as his Ministers and Superintendents . Damascenus a Greeke Author writeth thus : One hath produced all things , who is adored in silence ; and is as the Sun , which directly looked vpon is scarce seen : the neerer , the more obscurely ; but next it , taketh away the very apprehension of the Opticke senses . Iamblicus , de Secta Pythagorica , saith , That there is of all things , one Cause , one God , the Lord of all , of whom euery good thing ought to be petitioned . According to that of Horrace , Epistol . ad Lollium : Sed satis est orare Iovem , qui donat & anfert , Det vitam , det opes . — &c. Sufficient'tis , if we to Ioue do pray , Who life and wealth can giue , or take away . And Ovid , lib. de Art. Amand. — facilè est omnia posse Deo. An easie thing it is to God to do all things . He is likewise the aime and end of all Contemplation : nor is He any other thing to be contemplated , than as an Abstract from a Multitude , to an Vnitie . This Vnitie therefore is God himselfe , Prince of all Truth , Felicitie , Substance , and of all Beginnings . To this , that of Lucan seemeth to allude : — si numina nasci Credimus ? — To thinke the gods were borne , we should be mad , Most certaine 't is , they no beginning had . Heare what Proclus saith : Who is the King ? The sole God of all things : who notwithstanding he is separate from them , yet from Himselfe produceth all things ; and to Himselfe conuerteth all Ends : The End of Ends ; and first Cause of Agitation and Working ; and Author of all Good. If thou dar'st beleeue Plato , He is neither to be expressed nor apprehended . Therefore this prime Simplicitie is sole King , Prince , and Ex-superance of all things that haue being : He is supereminent ouer all Causes , and hath created the substance of the gods , so far as there is in them any apparance of Good. Porphyr●us , in his Booke wherein he discribeth the life of his Master Plotinus , saith , That God in his Vnitie hath generated and produced Many : but so , that this multitude cannot subsist , if this Vnitie doth not still remaine One. And , That they neither are of themselues , nor haue any power to make others blest and happy , Boethius hath these words : Sedet Interia Conditor altus , rerum regens flectit habenas , Rex & Dominus , Fons & Origo , &c. In th' Interim sits the Builder high , And in his Regall Maiestie , Directs the reines of euery thing , The King , the Lord , the Well and Spring : Who as hee 's King , hath Power and Might ; The Onely-Wise , that judgeth Right . Apuleius , Lib. de Mundo , telleth vs , That one being asked , what God was ? answered , Hee was the same that the Steeresman is in the Galley , The Rein-holder in the Chariot , The Leader of the Song in the quire of Voices ; The Captain in the City , The Emperor in the Army ; such and the same is God in the World. Eusebius the Philosopher was wont to say , That no man ought to dispute whether there was a God or no ; but constantly to beleeue there was . For in a question propounded ( saith he ) whosoeuer shall hold the Impious Opinion , contendeth with all the art hee can to preuaile in the Argument . Stobaeus . Alexander the Great being in the Temple of Iupiter Ammon , when he was saluted of the Priest , by the name of the Son of Iupiter : It is no wonder ( replied he ) that I am so , seeing he is generally the Father of all Mankind ; and out of these he selecteth the best and most excellent to be his Children in peculiar . Modestly interpreting the Oracle ; because when the Priest in palpable flatterie called him Iupiters Sonne ( as being naturally and lineally descended from him , as Hercules and others ) he onely acknowledged him to be his Father , as hee was the Parent of all things ; and those peculiarly to be his Children , who by their vertues and eminent actions came nearest to the Diuine Nature . Athenodorus was wont to say , Man ought so to liue with man , as if God , the Rewarder of Good , and Reuenger of Euill , at all times , and in all places , were a spectator of his actions with humane eyes . Further he saith , Know thy selfe then to be free from Voluptuousnesse and sinnefull desires , when thou demandest nothing of God , but what thou art not ashamed to aske him openly : for what a madnesse is it for any man to whisper that in Gods eare , which he would blush that any friend , much more a stranger , should know . Therefore hee concludeth with this admonition : So liue amongst Men , as if God saw thee : so speake vnto God , as if Man heard thee . Demonax being importuned by a deare friend of his , to trauell vnto the Temple of AEsculapius , and there to make intercession to the god for the health of his sonne , who had laboured of a long sicknesse ; made him this answer : Do'st thou thinke the god to be so deafe , that he can heare vs in no place but his Temple ? Thales also being asked , What was the most antient of things ? answered , God. And being demanded his reason ? replied , Because he onely was without beginning . Philo with other Iewes being accused to Caius Caligula , ( by one Appion ) That they had refused to giue Diuine honour vnto Caesar ; and for that cause being commanded from the Court : he said to the rest of the Iewes his Companions in that aduersitie , Be of good comfort , ô my friends and countreymen , against whom Caesar is thus grieuously incensed ; because of necessitie , Diuine aid must be present where Humane helpe is absent . Antelicedes comming into Samothrace , of purpose to be initiated into their Diuine Ceremonies ; was demanded of the Priest , What one excellent thing he had done , and of speciall remarke , in the former passage of his life ? Who answered with great modestie ; If I haue euer done any act of that high nature to be any way pleasing vnto the gods , they themselues are not ignorant thereof . Intimating , What an arrogant folly it were , by the commemoration of his owne worth , to commend that to the gods ; which , whether hee spake or were silent , could not be concealed from them . Dercillidas being sent of an Embassy to King Pyrrhus , who with a mighty and puissant army had entred into the countrey of the Spartanes ; demanded of him the reason of that hostility and sudden inuasion . To whom Pyrrhus replied , That it was because they had deposed and expelled their King Cleominus ; whom ( saith hee ) if you call not againe , and re-instate him your Prince , restoring him to his pristine dignitie , they should vnderstand , and shortly , to their great dammage , that they were no stronger , or of greater power , than other of their neighbours , whom hee had before defeated and ouercome . To whom Dercillidas made this present answer ; If Cleominus be a god , we feare him not , as those that haue not any way trespassed against his Deitie : and if hee be but man , we feare him the lesse , as being in his best , but equall to one of vs. In which he reproued the proud menaces of Pyrrhus : for the gods , who punish whom they please , and cannot be damnified againe , by whom they chastise , harme none but the Impious and Delinquent : and man , of man is alike to be feared . Let vs next examin the antient Poets , to find what they thought of this one and onely God. Sylius Italicus giueth him a denomination in these words : Insticiae , Rectique Dator , qui cuncta gubernas . Giuer of Iustice and of Right , Thou all things gouernst by thy Might . Nothing is more great , saith Horrace : Vnde nihil maius generatur , &c. Than whom , nought greater can haue birth , His like , or second , on the earth . All things are to Him subiected , saith Ouid : Nilita sublime est supraque pericula tendit , Non sit vt inferius suppositumque Deo. Nought so sublime , or aboue danger plac't , But is to Him inferior , and abas't . His Will and Disposition is immutable , according to Statius : Ne pete Dardaniam frustra Theti mergere classem . Thetis , in vaine thou do'st both fret and frowne , As menacing the Dardan fleet to drowne . The Fates forbid : an order is decreed Amongst the gods , that they shall better speed ; Who in a violent and impetuous rage , Asia and Europe fill'd with bloud and strage . But Ioue himselfe hath now prefixt a day , Wherein th' effects of war perforce must stay . He may be knowne by the effects of his Works ; as Lucan : Ignarum mortale genus per fulmina tantum Sciret adhuc , Coelo solum regnare Tonantem . Ignorant Mankinde , Thunders selfe will tell , ( If nothing else ) that Ioue in Heauen doth dwell . Boethius calls him the Fairest and most Perfect , &c. — Tu cuncta superno Ducis ab exemplo , pulchrum pulcherrimus ipse Mundum , &c. — Thou hast from high example all deriv'd ; And be'ing thy selfe the Fairest , thou hast striv'd To make the world a faire worke : in thy minde Framing all things alike Faire in their kinde . It is He which disposeth of the seasons , saith Boethius . Sig nat tempora proprijs Aptans officijs Deus , &c. Vnto their proper offices The seasons He appointed : Those courses that He hath decreed , He will not see dis-jointed . Hee is himselfe Immouable , yet giueth motion to all things which he hath made : As Plautus , &c. Qui Gentes omnes , Terras , & Maria mouet : Eius sum Ciuis Ciuitate Coelitum . He that all Nations , Earth , and Seas doth moue , I am his Citisen , in his place aboue . He giueth to all Creatures a generatiue vertue in their kinde , saith Seneca the Tragicke Poet. Providet ille maximus mundi pareus . &c. When He that did the World create , Perceiv'd the rauenous threats of Fate , The prouident Parent had a care , That losse , by Issue to repaire . It is He who sees and heares all things , saith Plautus : Est profecto Deus qui quae nos gerimus , Audit & videt , &c. There is a God , intentiue to All things we either speake or do . It is He that both will and can do all things , saith Ovid : — Immensa est , finemque potentia Coeli Non habet , & quicquid superi voluere peractum est . The Power of Heauen 's immense , and hath no end ; Against their wills , in vaine is to contend . He onely knowes the true courses of the Signes and Planets , ordering and disposing them . According to the excellent Poet Virgil in his AEtna : Scire vices etiam signorum & tradita jura . &c. The Lawes and Courses of the Signes to finde , And why the Clouds are to the earth inclin'd ; Or why the Sunnes fire lookes more pale and bright , Than doth his blushing Sisters , Queene of night . Why the Yeares seasons vary ; whereupon The youthfull Spring , the Summer vshers on . And why the Summer growes soone old and spent : Why Autumne her succeeds incontinent : And Winter , Autumne . Or to haue true notion , How these proceed in an orbicular motion , To vnderstand the Poles , and how th' are sway'd ; Or wherefore the sad Comets are display'd . Why Hesperus , the night-stars doth fore-run ; Or Lucifer , to warne vs of the Sun , Is last that shines , and brings vp all the traine . Or , for what cause Boetes driues his Waine . Or tell the reason , wherefore Saturnes star Is stedfast : That of Mars still threatning war. &c. These and the like to order and dispose , It must be a Diuinitie that knowes . If He should keepe backe his hand , which is as much as to say , to take away Loue and Vnitie from the Workes which hee hath made ; all things would be ready to run into disorder , and to return into the former Chaos . To which purpose reade Boethius : Hic si frena remiserit Quicquid nunc amat invicem . Bellum continuo geret . &c , If He the bridle should let flacke , Then euery thing would run to wracke : And all his Works , that now agree In mutuall Loue , at war would be . And in this new conceiued Wrath , What now with sociable Faith , In friendly motions they employ , They then would labour to destroy . &c. The gods know better , what is conuenient and profitable for vs , than we our selues can apprehend or imagine : therefore their wills and pleasures ought alwaies to be petitioned . Witnesse Iuvenal : Nil ergo optabunt homines ? si consilium vis Permittas ipsis . &c. Must therefore Man wish nothing ? Shall I shew My counsell ? Fit 't is that the gods should know Of what we stand in need : let vs then tell Our wants to them , who can supply vs well ; For they haue store of all things , and know best , How euery man to fit to his request . And if we be deuout to them in prayer , We soone shall finde , they haue a greater care Of vs , than we our selues haue : we with'a blinde And inconsiderat motion of the minde ( As led by lust ) desire first to be sped Of a faire Bride . Next , being maried , We long till we haue Issue ; ignorant still , Whether to vs they may proue good or ill . The gods alone , in their fore-knowledge see , What kinde of wife , what children these will be . Ouid by the way of a comparison hath made Him a gratefull and liberall Rewarder of all goodnesse that can be in man , whatsoeuer : Dij pia facta vident : Astris Dolphina recepit Iupiter : & Stellas iussit habere novem . The gods take note of pious acts : The Dolphin's made Diuine , And plac't in Heauen by Ioue himselfe , With stars in number nine . And Plautus alluding to the same purpose , speakes thus : Bene merenti , bene profuerit . Male merenti , par erit . To him that merits well , hee 's good againe : But vengeance he stores vp for the prophane . Seneca speaking , how fearefull a thing it is to incurre the wrath of God ; and withall , how vaine and effectlesse the anger of Man is , compared with it ; saith thus : Coelestis ira quos premit , miseros facit : Humana nullos , &c. Mans anger is in vaine , and no man thralls : Heav'ns wrath is terrible , on whom it falls . That God is the most equall and Iust God , of all men and all things ; the Auenger of the Wicked , and Protector of the Innocent ; heare Plautus thus speaking : Quotidiè Ille scit , quid Hîc quaerat malum , Qui Hîc litem adipisci postulet perjurio . He knowes what euill , daily man acquires : And who , that to accomplish his desires , Would compound strife , by periurie . But when the Bad , Of their false Causes , from the Iudge haue had A sentence of their sides , all is but vaine ; For He , the matter judg'd will judge againe : And then , the Cause vprightly hauing try'de , How shall the ( before ) perjur'd man abide His doome and mulct ? All such as shall abet Bad Suits , to them his punishment is great . But the Iust man , that neither fawn'd , nor brib'd , His name he in his Tables hath inscrib'd . Another holdeth , that the actions or cogitations of men are so far inferior to the hidden wayes of the gods , that they can no way either dammage or profit them in the least degree whatsoeuer : as Lucan ; — si Coelicolus furor arma dedisset ? Aut si terriginae tentarunt Astra gigantes . &c. If either rage should moue the gods to war ; Or if the earth-bred Gyants should now dare To menace Heauen ? Mans pietie and loue , By armes or vowes , could no way profit Ioue . The reason is , no Humane apprehension Can once conceiue th' immortall gods intention . And that all praise and thanks are to be rendred vnto him , euen for the least of his innumerable benefits daily and hourely conferred vpon vs ; reade Virgil of Tytirus : and howsoeuer he intended his words , I take them as they lie . Oh Milibaee , Deus nobis haec otia fecit ; Namque erit ille mihi semper Deus , &c. O Melibaeus , God this leisure gaue ; And I ( but Him ) no other god will haue . From this my fold a tender Lambe of mine Hath oftentimes been offered at his Shrine . Thou seest ( by his leaue ) how my Oxen stray ; And on my rude Pipe , ( what I please ) I play . And so much for the Poets . Diuers Nations , but especially the AEgyptians , made certaine Hierogliphyckes to expresse this sole and supreme Deitie : First , by the Storke , who is a Bird that hath no tongue ; and God created all things in a temperate and quiet silence . Inferring vpon this , That Man ought not to speak of him too freely or rashly , nor to search too narrowly into his hidden Attributes : for so saith Pierius . By the same reason hee was Hierogliphically prefigured in the Crocodile , that frequents the riuer Nilus : as the selfe-same Author testifies . The AEgyptians did interpret him by a Circle , which hath neither beginning nor end : thereby figuring his Infinitie . Pier. Valer. So likewise by the Eye : for as in all other creatures , so especially in Man , the Eye is of his other members the most beautifull and excellent , as the moderator and guide of our affections and actions . So God is the bright Eye that directeth the world ; who by the Apostle Iames is called the Father of men , vnto whose eyes all thoughts lie naked and open ; who looketh vpon the good and bad , and searcheth into the reines of either , &c. Epiphanius writeth , That the Vadiadni , who were after called Antropomarphitae , were of opinion . That God had a body , and was therefore visible . Now the maine reason vpon which they grounded this error , was , because they trusted more to the outward senses , than to the inward Intellect ; bringing their authoritie from Genesis , wherein they had read , That the first man Adam did subsist of soule and body , according to Gods owne Image . As also from many other Texts of Scripture , in which the like members and attributes belonging to man , are ascribed vnto God. But this Heresie , as Saint Augustine witnesseth , was vtterly reiected and condemned : for if God were circumscribed or included in a naturall body , He must then necessarily be finite , and therefore not present in all places at once , which takes away his Vbiquitie . Besides , he should be compounded of matter and forme , and therefore subiect vnto accidents : all which being the Characters of Imperfection , are no way liable to the Sempiternall , Immortall , Omnipotent , Inuisible , and the most consummate and absolute Deitie . Therefore Saint Paul makes this acclamation : Blessed is the sole-Potent , King of Kings , and Lord of Lords , who hath Immortalitie , and whose dwelling is in inaccessible Light , whom no man euer saw , or can see , &c. Now the reason why , as well members belonging to mans bodie , as the affections and passions of the minde , are in diuers places of the holy Scripture conferred vpon God ( as to reioyce , to be angry , &c. ) is not because he is composed of outward lineaments , and framed or fashioned as man ; or that he is truly angred , or pleased , doth walke , ascend , descend , or the like ; but that the Holy-Ghost doth accommodate him●elfe to the imbecilitie and weakenesse of our shallow capacities and vnderstandings , that we may be more capable of the power , wisedome , and incomprehensible workes of the Almightie . Therefore , saith Saint Ambrose , is God said to be angry , to denote vnto vs the filthinesse and abhomination of our sinnes and offences ; in his booke entituled , Of Noahs Arke . His words be these : God is not angry , as mutable ; but he is said to be so , that the bitternesse of our transgressions , by which we iustly incur his Diuine incensement , might thereby be made more familiar and terrible : as if our sinnes ( which are so grieuous and heinous in his sight ) caused that He who in his own nature is neither moued to wrath or hate , or passion , might be prouoked to anger . Of the same opinion is Eutherius : In what place soeuer ( saith he ) the sacred Scriptures either ascribe the passions of the minde , or any distinct part of the body , to the Almighty , as Head , Hand , Foot , Eare , Eye , or the like ; or other motions of the soule , as Anger , Fauour , Forgetfulnesse , Remembrance , Repentance , &c. they are not to be vnderstood carnally , according to the bare letter of the Text : but all things concerning him are spiritually to be receiued ; and therefore we are not to beleeue , that God hath at any time been visible to our fore-fathers , as he is to the blessed Saints and Angels , though in many places of the sacred Scriptures hee is said to appeare vnto them ( as , to our first father Adam in Paradise , when he spake to him these words , Encrease and multtply : Or when he reproued him for eating of the forbidden Tree , &c. Nor when he spake vnto Noah , and commanded him to build the Ark. Nor when he promised vnto Abraham the Patriarch , That in his Seed all the Nations of the earth should be blessed . Nor when he often spake to the great Prophet Moses , in the Bush , in mount Sinai , and elsewhere ) but it is receiued for a truth , that those forms by which God either appeared , or was heard to speake , was by the seruice and ministerie of his holy Angels ; as S. Augustine most learnedly disputeth in his third and fourth booke De Trinitate . Therefore Hieronimus Cardanus , a man of most excellent learning and judgement , in his booke entituled , De Deo & Vniuerso , i. Of God and the World ; after he hath by many probable reasons and approued testimonies proued , That God by no humane vnderstanding was to be comprehended ; onely that he was a singular Cause , one onely God , the Originall , Fountaine , and Beginning of all things , the sole Immensenesse and soueraigne Perfection ; contemplating nothing but Himselfe ; of such Light , that hee is onely himselfe capable , of such claritie and brightnesse , that he beholdeth either Hemisphere at once , as well the remote as the neerest regions of heauen and earth ; Immouable , no way obnoxious to varietie or change ; of such splendor , that mortalitie cannot abide or endure his sight or presence ; of a most subtile essence , alwaies resting . When this and much more he had delated , of His Inscrutabilitie and incomprehensible Deitie , he concludeth his disputation in these words Quaeris ergo quid Deus sit ? si scirem , Deus essem : nam Deum nemo ; novit , nec quid sit quisquam scit , nisi solus Deus . i. Do'st thou therefore demand what God is ? If I did know , or were able to resolue thee , I should be a god too ; for no man knoweth God , or what he is can any man tel , but God onely . &c. The same Cardanus , Lib. De Vniuerso , touching the late Proposition handled in the precedent Tractate ; viz. What Name belongeth to this Incomprehensibilitie ; thus argues : Since what God is cannot be knowne , how much lesse can any proper or peculiar name be giuen vnto him , because names are for the most part deriued either from the nature or propertie of that thing or party which is to be named . If then by no possibilitie we can conceiue what the Diuine Essence is , how can wee confine it to any proper or competent denomination . One Scotus , of a most fluent wit and an acute vnderstanding , hath searcht , endeauoured , and excust euen almost all things , to finde out some name or Character , in which might be comprehended or contained what God was , as , Wisedome , Goodnesse , Iustice , Mercy , Truth , and the like , at length hee contrudes all those seuerall attributes within the narrow limit of two bare words , namely Ens Infinitum : as if it were the most absolute contraction that Imagination could beget . And this he laboureth to flourish ouer with many witty and pregnant arguments , too long in this 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 a man acquire , neither more fructiferously can any thing be found , than the holy Trinity . Lib. 7. Conf. O Eterna Veritas , & Vera Charitas , & Chara Eternitaes , Tues Deus meus , &c. O Eternall Veritie , and True Charitie , and High-prised Eternitie , Thou art my God , and to thee day and night do I suspire . And Lib. 5. de Trinitat . cap. 1. Wee so vnderstand God , if we can conceiue him , and as farre as we may apprehend him , That hee is Good without Qualitie , Great without Quantitie ; a Creator , without need of his Creature ; present , without place , containing all things , without habit , without confinement to localitie , all and euery where , Euerlasting without Time ; making all things mutable , without change in himselfe , suffering nothing . And whosoeuer doth thinke God to be such , though by no inquisition he can finde out what hee is , let him piously beware , as farre as in him lieth , to imagine any thing of him that he is not . Iustinus Martyr saith , Vnus reuera est Vniuersitatis Deus huius , qui in Patre , & Filio , & Spiritu sancto cognoscitur . i. There is in truth one God of this Vniuerse , which in the Father , the Son , and the Holy-Ghost is apparantly knowne . Another Father saith , God is in Himselfe as Alpha and Omega ; in the World , as a Creator and Protector ; in the Angels , as a sweet Smell and Comelinesse ; in the Church , as the Father of his Familie ; in the Iust men , as an Helper and Guardian ; in the Reprobate , as a Terror and Horror . Tertullian saith , Let the Sacrament of the Oeconomia be euer obserued , which disposeth the Vnitie in Trinitie ; the Father , the Sonne , and the Holy-Ghost , three not in State , but Degree ; not in Substance , but in Forme ; not in Power , but in Species : yet of one Substance , one State , and of one Power , because one God ; of whom these Degrees , these Formes , these Species subsist , which are in the name of the Father , Son , and the Holy-Ghost . And as Clemens Alexandrinus saith , Let vs praise the Father , the Son , with the Holy-Ghost , who is One and All things , in whom are All things , by whom All things , euery way Good , euery way Beautifull , euery way Wise , euery way Iust , to whom be Glory World without end . Aug. saith further , Whosoeuer of the Philosophers ( whose opinion was of God ) held , that he was of all creatures the effectiue ; of all Knowledge the Light , of all actions the Soueraigne Good , That from him vnto vs are deriued the beginning of Nature , the truth of Doctrine , and the happinesse of Life ; those before the rest wee preferre , and that they come neerest vnto vs wee confesse . And in another place : This onely God is all things vnto thee : If thou beest hungry ? Bread. If thirsty ? Water . If thou beest naked ? in Immortalitie he is thy cloathing . And elsewhere ; Whether we be in tribulation and sorrow , or whether we be in prosperitie and joy ; He onely is to be praised , who in our aduersitie instructeth vs , in our ioy comforteth vs. Let the praise of God neuer depart from the heart and tongue of a Christian ; not to praise him onely in our ioy , and speake euill of him in our sorrow ; but as the Psalmist himselfe writeth , Let the praise of God be alwaies in my mouth . Do'st thou reioyce ? acknowledge then the Father that smileth vpon thee . Art thou in sorrow ? acknowledge the Father , who is thy chastiser . Whether hee cherisheth or correcteth thee , it is done to him for whom he prepareth his heritage . We reade Gregory speaking of this sole and onely God thus : He remaineth between all things , He is without all things , aboue and below all things ; Superior by his Power , Inferior by his Sustentation , Exterior by his Magnitude and Greatnesse , Interior by Subtiltie and Finenesse : Aboue , gouerning ; below , containing ; without , compassing ; within , penetrating . And elswhere : Therefore God declareth his praises vnto vs ; that hearing him , we may know him ; knowing , loue him , louing , follow him ; following , gaine and enioy him . To which the Psalmist alludeth , saying , The strength of his Workes he will shew vnto his People , that hee may giue them the inheritance of the Nations . As should hee more plainely haue said , Therefore he sheweth the power of his works , that such as heare him might be enriched by him . Ambrose thus writes : The Assertion of our Faith is , That wee beleeue one God , not as the Gentiles doe , separate the Son from the Father ; nor as the Iewes , deny the Sonne begot of the Father within time , and borne of the blessed Virgin : Nor as Sabellius , to confound the Father and the Word , making thereby them to be one and the same person : Nor as Photinus , to dispute how the Son was borne of the Virgin : Nor as Arrianus , to make more and vnlike potestat●s , and more gods , according to the error of the Gentiles ; because it is written , Heare ô Israel , the Lord thy God is one God. Againe , if the Seraphims did stand , how did they fly ? or if they did fly , how did they stand : ( as Esay 6. vers . 2. ) If we cannot comprehend this , how shall we conceiue what God is , whom we haue not seen ? Again , God is not seene in place , but in a pure heart ; with corporeall eyes he is not sought , not in sight circumscribed , not by touch felt , not by voice heard , not by gate perceiued ; being absent , seen ; being present , inuisible . And elswhere , For our vnderstanding , for our strength , for our faith , let vs striue to see what God is , and whether any thing may be compared vnto him ? Certainely he is the same ; of whom to speake ? is to be silent : whom to value ? he is not to be rated : whom to define ? he still encreaseth in his definition . He with his hand couereth the Heauen , and in his fist graspeth the whole circumference of the Earth ; whom by our Boldnesse wee lose , by our Feare wee finde , &c. Hier. contra Pelagium : Deus semper largitur , semper Donatur est , &c. God is euer giuing , and alwayes a Donor ; it sufficeth me not that he giueth once , vnlesse he giueth alwayes . I aske that I may receiue ; and when I haue receiued , I craue againe . I am couetous of enioying Gods benefits , neither is hee deficient in bestowing them , nor am I satisfied in receiuing them : for by how much the more I drinke , by so much the more I am thirsty . Saint Bernard in one of his Sermons saith , Quid tam necessarium perditis ? quid tam aptabile Miseris ? quid tam vtile Desparatis , &c. What thing is so necessarie to the Lost ? what so to be desired of the Wretched ? what so profitable to the Desperate ? as Christ , the Health , the Forme exemplar , the Life wholesome ; the Health of the Weake , Flame to the Feruent , Life to the Hoping : Hee came a Physitian to the Sicke , a Redeemer to the Sold , a Way to the Erring , a Life to the Dead : He came with Health , with Ointments , with Glory ; not without Health , Iesus ; not without Ointment , Christ ; not without Glory , the Sonne of God. And elsewhere ; How rich art thou in Mercy ? How magnificent in Iustice ? How munificent in Grace ? ô Lord our God , there is none who is like vnto thee ; so plenteous a Giuer , so liberal a Rewarder , so holy a Releaser : by thy Grace thou respectest the Humble ; by thy Iustice thou iudgest the Innocent ; by thy Mercy thou sauest the Sinner . &c. Philosophicall Sentences concerning God. ALl men haue notion and knowledge of the gods ; and all of them assigne a soueraigne place to one Diuine Power , as well the Greekes as the Barbarians . The nature of things cannot be ill gouerned : The principate and dominion of many cannot be profitable , therefore of necessitie there must be one only Prince and Ruler . What the Pilot is in the Ship , what the Charioter is in the Chariot , what the Leader of the Song is in the Chorus or Antheme ; what the Law is in the City ; or the Generall in the Field ; the same is God in the world . God , if thou respectest his force ? he is the most able : if his feature ? he is the most beautifull : if his life ? Immortall : If his vertue ? hee is the most excellent . Seneca saith , God is neere thee , with thee , within thee ( so I say , Lucilius : ) A sacred Spirit hath abode within vs , the obseruer and Register of whatsouer we do , be it good or euill ; and according as we vse it , so it dealeth with vs : none can be a good man without God. Can any adde to his forme or feature without him ? he giueth all magnifique and erect counsels to euery good man : and who can doubt ( my Lucilius ) but , that we liue and breathe is the gift of God immortall . The first worship of God is , to beleeue there is a God : next , to allow of his Maiestie : then , of his Goodnesse , without which no Maiestie can be . To acknowledge that it is he who gouerneth the world , ordering all things as his owne , and takes all mankinde to his protection . Plato auerreth , That the world was made by God , and that he is the great Creator ; that his Charity was the cause of the creation thereof , and the originall of all things : that hee is the soueraigne good , transcending all substance or nature . To whom all things haue recourse , he himselfe being of full perfection , and not needing sacietie . Cicero concludeth thus : What can be more manifest and plain , than when our contemplation is beat vpon Heauen and heauenly things , but to stay our selues vpon this , That there is one sole power , of a most excellent minde , by which all these are gouerned ? It is so manifest that there is a God , that whoso shall dispute against it , we shall hold him for no better than a mad man. He saith also , There was neuer great and eminent man without diuine inspiration . And , That it is an euill and wicked custome , to dispute wherein there is any question , Whether there be a God or no ? be it from the heart or otherwise . Lucius Apuleius writeth , That the chiefe or soueraigne God is Infinite , not onely in the Exclusion of place , but in the excellencie of nature . That nothing is more perfect or potent than God. That he is free from all passions , and therefore can neither be sad nor reioyce : neither to will or nill any thing that is rash or sudden . That he differeth from men , in the sublimitie of place , perpetuitie of life , and perfection of nature . To which I will onely adde that of Diagoras , the remarkable Atheist , remembred by Cicero : who when he came to Samothrace , and a friend of his speaking after this manner vnto him ; O thou , who art of opinion that the gods haue no care of Mankinde : Do'st thou not obserue from so many written Tables , That multitudes of men haue escaped shipwrack , by making vowes to the gods , who else had bin drowned in the sea ? To whom he answered ; I see indeed and heare of diuers , who after their escape , haue left such memorie of their gratitude behinde them : but amongst them all I finde no remembrance of any one man who perished by Storme or Tempest , &c. Apothegmes concerning God. THales being demanded , what God was ? made answer , He only that had no beginning , and shall neuer see end . He said also , That men ought to beleeue there is a God , and that he seeth all things , and filleth all places ; which is a great reason to enduce men to be more chast and vertuous . The same being asked , whether the actions of men could passe without his knowledge ? he answered , No , nor their very thoughts . Intimating , that we ought not onely to keepe our hands cleane , but mindes pure also : since we are to beleeue that the Diuine Power is interessed in the secrets of our hearts . Againe being demanded , What in all the nature of things he held to be the first and most antient ? replied , God. And being importuned to shew his reason ; sayd , Because he neuer began to be . Cato Vticensis , when things vnhappily succeeded with Pompey the Great , and that the victorie enclined to Iulius Caesar ; said , In Diuine things there is much darkenesse and mysterie : for when Pompey enterprised designes beyond all right and equitie , his affaires succeeded well with him ; but now when with great justice he vndertooke the libertie and patronage of the Commonweale , fortune was aduerse vnto him . Xenophon was wont to say , That men in their prosperitie ought most to worship and honour the Diuine Powers ; that when necessitie or aduersitie happen , they may call vnto them as to their beneuolent and best friends . But men for the most part now , in their prosperitie so stupidly forget them , that in ther extremitie they can hardly find the way vnto them . Iamblicus said , As when the Sunne riseth in the East , darknesse cannot endure his presence , but the night flieth , and is suddenly chased away , no way hindring his light and lustre : So the Diuine Power euery where shewing his refulgence , and filling them with all good things , no perturbation can in the presence thereof haue place , but is suddenly disperst and scattered . Stobaeus reporteth of Calicratides Pythagoricus , That hee held opinion , That the World was therefore called by the Greekes Kosmos , because by the common Diacosmesia , i. the comely administration of all things , it was directed and gouerned by One who is the best ; and truely that one Optimate is God himselfe , who existeth after his thought and will , Liuing , Coelestiall , Incorruptible , the Beginning and Cause of the dispensation of all things whatsoeuer . Illustrations by the way of Comparison , concerning God. AS the Sunne which is visible vnto vs , we no way can behold but by the helpe of the Sunne it selfe ; and wee behold the Moone and the Stars , being aided by their owne lustre ( so that for the aspect of the light we must of necessitie be beholden to the light : ) so God by himselfe illustrateth the knowledge of himselfe , none co-operating , none aiding , as a thing transcending the strength of all things . Saint Chrisostome saith , As that man who will venture to saile into an vnbounded Ocean , when he hath gone as far as he can and can finde no end of his journey , striueth to returne the same way , and to arriue at the same port from whence hee first launched : so the antient Philosophers and Orators , striuing to find out the Essence and true nature of the great Deitie ; ouercome in their speech , and confounded in their knowledge , confessed at the last they could proceed no further in his search , because it was incomprehensible , and not within the compasse of their mortall capacities . Iustine Martyr vseth this comparison : As that which is one , or the Monady , is the beginning of all number , yet helpeth nothing to the perfection thereof ( for if it were not the beginning of number , yet notwithstanding it were perfect in it selfe ; or being made the beginning of number , it is neither lessened nor augmented : ) so God before the Creation was perfect in himselfe , and after the Creation was not multiplied nor augmented ; and therefore none of these things whatsoeuer proceeding from the Creation , can either encrease or adde vnto God. D. Basilius maketh this similitude : As there is no man who doth not onely praise , but admire the Sunne , his greatnesse , his pulchritude , the simmetry of his raies , and splendor of his light ; notwithstanding , if he shall with great diligence and constancie behold it , the sharpnes of his sight shall be thereby much debilitated and abated . Euen so ( saith he ) I finde my selfe much defected and disabled in my knowledge and vnderstanding , when I earnestly labour and study to finde out what God is . Of whom Thalasius saith , Quod lux est videntibus & visis , &c. The same thing the light is to the seer and things seene , God is vnto the Intelligents and the Intellects ; who as he is vnknowne to vs according to his Essence , so is he immense according to his Maiestie . Iustine Martyr saith , As this common Sun diurnally visible vnto all , shineth neither more nor lesse vpon one man than another , without partialitie or difference communicating his vertue equally vnto all ; yet such as are of the quickest and sharpest sight receiue more of his splendor than others ( not that he shines more brightly vpon them than the rest , but by reason of their excellent perspicacitie ) and such as haue weake eyes are not sensible of so much lustre , because of their dulnesse : so ought wee to thinke of the Sunne of Iustice , who is present indifferently to all according to his Essence ; but we mortall men , dull and blinde sighted , by reason of the sordid nature of our sinnes , being vnfit to entertain the excellencie of his Diuine splendor ; yet his proper Church , by the pure and cleare eye of Faith , by the helpe and grace of the Holy-Ghost is much more able to entertain it . For as the Sunne shining alike on all , is not alike apparant vnto all ; so the Word according to the Essence thereof being present to all , yet is it no where so truely and pathetically receiued and conceiued , as in Gods proper Temple . I conclude these with Plutarch : As to some ( saith he ) it is lesse euill or dammage , not to see at all , than to see vnperfectly : ( As it happened to Hercules , who looking vpon his children and taking them for his enemies , ●lew them ) So it is lesse sinne in man , to beleeue there be no gods at all ; than knowing them and beleeuing them , either so carelesly to despise them , or so maliciously to offend them , &c. To such as shall dreame of many , or more gods than one , Saint Augustine giueth this answer ; Nec ideo Troia perijt quia Minervam perdidit , &c. Let no man be so vain and idle , to imagine that Troy perished and was vtterly destroyed , by reason of the stealing thence the statue of the goddesse Minerva● but let them first examine what the goddesse lost , before they lost her . If you say , Her Keepers ; you then say true : for her keepers being slain , it was no maisterie to take her thence , being but an Idoll : neither was it the Idoll that kept the men , but the men that kept the Idoll . Against all reason therefore it was , to adore such a statue for a Protectresse and Guardian of the place and people , who was neither able to secure her selfe , nor safegard those who had the charge of her Temple and person . He addeth in another place , That the kingdome of the Iewes was founded and established by and in one God alone , and not many ; being protected by him so long as they truly serued him . It was Hee who multiplied the people in Egypt ; whose women in their childe-birth invoked not Lucina , neither did their men in passing the Red sea call vpon Neptune : they solicited no Nymphs when they dranke water which gushed out of the rock : neither did they sacrifice to Mars when they conquered Amalek : but they atchieued more glorious victories by the power of their one and onely God , than the Romans euer obtained at the hands of their multiplicitie of gods . What need ( saith Lactantius ) hath the world of many gods , vnles they imagin that one of himself is not able to vndergo so great a charge ? He that is not omnipotent cannot be a God : and if he be omnipotent , what need hath he of any partner . If God in himselfe be omnipotent , there can be but one ; for if the superiour Power be imparted amongst many , then no one can be All-sufficient . Besides , the more they are in number , by consquence they must be the weaker in power . Concluding thus , The diuine power which belongeth vnto God alone , cannot be diuided among many ; for whatsoeuer is capable of diuision , muw necessarily be subiect to corruption , than which nothing can be more repugnant to the Diuine Nature . Concerning which , I obserue an excellent Emblem from Iacob . Catsius , Embl. lib. 3. with which I purpose to conclude this second Tractate . The Emblem . A Fisherman hauing fastened his boat by a rope vnto a great Rocke , seeming to plucke the rocke ( which is immouable ) vnto him , but draweth both himselfe and his vessel vnto it , by the which he reacheth the shore . The Motto , Quod movet , quiescit . Concerning which , Herman . Paeinander vseth these words ; Omne motum , non in moto , movetur , sed in quiescente ; & id quod movet quiescit . To which Buchanan alludeth , in his Paraphrase vpon the 103 Psalme , in these words : Ille flammantis , super alta Coeli Culmina , Immotum solium locavit Et suo Nutu facilè vniversum Temperat Orbem . The Lord hath prepared his Throne in Heauen , and his Kingdome ruleth ouer all . And Iames 1.17 . Euery good giuing and euery perfect gift is from aboue , and commeth downe from the Father of Lights , with whom is no variablenesse nor shadow of turning . The effect of which the Author thus explicates : Tu Rupes , qui cuncta trahis , qui cuncta gubernas , Et tamen intereate penes alta quies : Nulla subit te cura ( Pater ) tamen omnia curas ; Astra solumque moves , nec tibi motus inest . Thou art the Rocke , draw'st all things , all do'st guide ; Yet in deepe setled rest do'st still abide . Vntoucht with care , thou car'st for all that be : Mov'st Heauen and Earth , yet motion 's not in thee . According with this is the saying of Seneca the Philosopher ; Necessitate , non aliud effugium est quam velle quod ipsa cogit . i. There is no other auoiding of necessity , than to be willing to that which it compells thee to . It is Catsius word vpon the foresaid Emblem ; Ad trahens , abstrahor . Vpon which I reade him thus : Fata reluctantes rapiunt , ducuntque sequentes : Cedere qui non vult sponte , coactus abit . Fates , the Rebellious , force , th' Obedient shield : Who striue against them are compel'd to yeeld . Seneca the Tragicke Poet , in Oedip. we reade thus : Fatis agimur , cedite Fatis , Non sollicitae possunt curae Mutare rati foedera Fusi Quicquid patimur mortale genus , Quicquid facimus venit ex alto . Yeeld to the Fates , for they vs leade : Not all our cares can change the thread Decreed vpon ; what euer wee ( Subiect to fraile mortalitie ) Suffer , or act ; if rest or moue , Euen all of it comes from aboue . A Meditation vpon the former Tractate . I ' Haue wandred like a Sheepe that 's lost , To finde Thee out in euery Coast : Without , I haue long seeking him , Whilest Thou ( the while ) abid'st Within . Through euery broad Street and streit Lane Of this Worlds City ( but in vaine ) I haue enquir'd . The reason why ? I sought thee ill : for how could I Finde Thee Abroad ? when Thou meane space Hadst made Within , thy dwelling place . I sent my Messengers about , To try if they could finde Thee out . But all was to no purpose still ; Because indeed they sought Thee ill : For how could they discouer Thee , That saw not when thou entredst me ? Myne Eyes could tell me ; If He were Not Colour'd , sure He came not there . If not by Sound , my Eares could say , He doubtlesse did not passe my way . My Nose could nothing of Him tell , Because my God he did not Smell . None such I Relisht , said my Taste ; And therefore me He neuer past . My Feeling told me , That none such There entred ; for he none did Touch. Resolv'd by them how should I be , Since none of all these are in Thee ? In Thee , my God ? Thou hast no Hew , That Mans fraile Opticke sence can view : No Sound the Eare heares : Odour none The Smell attracts : all Taste is gone . At thy Appearance : where doth faile A Body , how can Touch preuaile ? What euen the brute Beasts comprehend , To thinke Thee such , I should offend . Yet when I seeke my God , I'enquire For Light ( than Sunne and Moone much higher : ) More cleare and splendrous ' boue all Light ; Which th' Eye receiues not , 't is so bright . I seeke a Voice , beyond degree Of all melodious Harmony : The Eare conceiues it not . A Smell Which doth all other sents excell : No Floure so sweet ; no Myrrh , no Nard , Or Aloes , with it compar'd ; Of which the Braine not sensible is . I seeke a Sweetnesse , ( such a blesse ) As hath all other Sweets surpast ; And neuer Pallat yet could Taste . I seeke That to containe , and hold , No Touch can Feele , no Embrace Infold . So far this Light the Raies extends , As that no place● It comprehends . So deepe this Sound , that though it speake , It cannot by a Sence so weake Be entertain'd . A Redolent Grace The Aire blowes not from place to place . A pleasant Taste , of that delight , It doth confound all Appetite . A strict Embrace , not felt , yet leaues That vertue , where it takes it cleanes . This Light , this Sound , this Sauouring Grace , This Tastefull Sweet , this Strict Embrace , No Place containes , no Eye can see : " My God Is ; and there 's none but Hee . ¶ Fecisti nos Domine ad Te ; inquietum igitur est Cor nostrum , done● requiescat in Te. S. Augustine . The Throne . Ex muner : Iokan : o● Math : Christmas Artist : THE ARGVMENT of the third Tractate . OF th' Vniuerse , the Regions three , And how their part● disposed be ; How gouerned , and in what order , In which no one exceeds his border . That Moses Arke , in all respects , Vpon the Worlds rare Frame reflects . Both how and when ( by Power Diuine ) The Sunne and Moone began to shine . The Day of our blest Sauiours Passion Compar'd with that of the Creation . How euery Star shines in his Sphere ; 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 second Argument . ALl Glory to the Holy-One , Euen Him that sits vpon the Throne . The Thrones . WEe from the Workman , to the Worke proceed : The powerfull Doer , to the glorious Deed. This Vniuerse , Created first , then guided , Into three ample Regions is diuided : The first is call'd Super-coelestiall : The next , Coelestiall , or Ethereall ; Both constant in their kindes : The third doth vary , ( In which we liue ) as meerely Elementary . The First , of Angels is the blessed dwelling ; ( The later two many degrees excelling : ) The Next , of Starres and Planets keeps the features : The Last , of Man , Beast , and all Mortall Creatures . The first doth with incredible Lustre shine : The second vnto it ( as lesse Diuine ) Participating both ( lest Time should faile ) Darknesse and Light , weighes out in equall Scale . The third enioyes both these , ( as who but knowes it ) But how ? So , as the second doth dispose it . The First , doth Immortalitie containe , A stable worke , and euer to remaine . There 's in the Second too a stable face , But yet Mutation both in worke and place . There 's in the Third , all Change , but no Stabilitie , 'Twixt life and death A constant Mutabilitie . Like the pure nature of his Diuine minde He made the First : Then , Bodies in their kinde Void of corruption , He the Next created : The Third , full of all Frailties fabricated . Foure Elements He placed in the Lower , Foure in the Vpper , in the Highest foure : Terrestriall , these , Earth , Water , Aire , and Fire : Celestiall and Etheriall , that aspire To place more eminent , in this order runne , Luna , Mercury , Venus , and the Sunne . Super-Coelestiall , and of highest state , The Angell , the Arch-Angell , Principate , And Seraphim the last . The Earth , commixt Of all things to corruption apt , he fixt In the Worlds lowest part , but not to moue . The selfe same Power ordain'd in Heauen aboue Continuall motion : but to such we call Natures which are Super-Coelestiall , He gaue Intelligent Force abiding still , And not to suffer change . So ( by his Will ) This our inferior Water is in great Discord with Fire , and suffocates his heat : Water Coelestiall feeds it without cease ; To which the supreme Region giues encrease . Terrestriall Aire lends Breath ; Coelestiall , Ioy , And Solace free from trouble or annoy . Super-coelestiall , euery Good thing lends . So , by the Might that through this Worke extends , This lower Fire consumes , and all things burnes : Fire next aboue , the Heate to Liuely'hood turnes : Fire super-eminent ( which to reueale No Frailtie can ) kindleth with Loue and Zeale . The antient Cabalists and Rabbins say , ( Who knew the old Law well ; for those were they Who tooke vpon them to explain't ) That He , Whose high incomprehended Maiestie Is beyond all dimention , when he gaue Moses direction , In what forme hee 'd haue His Tabernacle fashion'd ; that the same Was a meere modell of the whole Worlds frame . For instance , 'T was into three parts diuided ; So the large Vniuerse , Diuinely guided , On three parts doth subsist , answering to those God in the former Fabricke did dispose . Now as that part which is sublunary , Being lowest of the three , doth alwaies vary , As subiect to corruption and mutation , By reason of the Elements alteration ; As seene , in Life begun , then Death pursuing ; Th' originall of things , and then their ruin ; And these in a vicissitude . Euen so , The Arkes first part ( as suting this below ) Was without couerings , open to the aire , And subiect to all weathers , foule as faire : For in that Court there was no difference had , The Iust and Vniust met , the Good and Bad , Prophane and Holy ; Creatures of all fashion Were to this place brought , in whose Immolation And Sacrifice , was then exprest the qualitie Of Life and Death , ( the Type of our Mortalitie . ) Now of the contrary two Regions be , Or Temples , which comparatiuely we ( As in the former references ) call Coelestiall , and Super-coelestiall . And these are plac'd in eminent degree Beyond the rage of force or iniury , Of Alteration , or the staine of Sinne , ( Since the proud Lucifer first fell therein , And was precipitate thence : ) So that the two Parts of this earthly Tabernacle do Answer the former , as alike extended ; 'Gainst shoures , storms , haile , snow , cold , & heat defended , By a faire Roofe , so that all sordid , base , And vncleane things , in them can find no place . Againe , as both are Holy , yet the one Is ' boue the other Sacred , being the Throne Or place of the blest Angels , seated higher ; In which they in a most harmonious Quire Sing Halleluia's : so in this below There be two holy roomes ( as all men know ) The first of them we onely Holy call ; The other , Holy , Holiest of all . Againe , as this Terrestriall world doth yeeld , As well to Men , as brute Beasts of the field , Both house and harbor ; and the next aboue , ( In which the seuen bright errant Planets moue ) Shines with coelestiall splendor ; but the third , Beyond these two , blest Mansions doth afford Vnto the Angels Hierarchy . The same Was visible in Moses curious Frame : In the first Court thereof were frequent , Men And Beasts together ; in the second then The Candlestickes with seuen Lights did shine cleare ; But in the third ( most Holy ) did appeare The Cherubims , with wings far stretcht . Againe , As Moses ( so the Scripture tells vs plaine ) Ten Curtaines to his sacred Machine made ; So in the three parts of the world , are said To be no lesse than ten distinct Degrees . And first of the Super-Coelestiall , these , Th' Angels , Arch-Angels , and the Principates , Thrones , Dominations , Vertues , Potestates , The Cherubims and Seraphims ; Then He , ( Aboue all these ) the supreme Deity . In the Coelestiall ten , and thus they run , Luna , Mercury , Venus , and the Sun , Mars , Ioue , and Saturne ; Then the Starry Heauen , Crystalline and Empyriall , make them euen . In this below the Moone , where we now liue , Are likewise ten Degrees , to whom we giue These Characters ; first , the foure Elements , Mystae , Impressions , Herbs , Fruits , Trees , and Plants , Beasts , Reptile Creatures , and the tenth and last , Materia prima : so their number 's cast . Againe , as in this Tabernacle were Iust fifty strings or taches , which did beare So many Rings , by which the Curtaines hung , All vniformly , and in order strung : So this Worlds Fabricke , ( subiect to fraile end ) Of fifty Rings or ●oinctures doth depend ; And of these , twenty Vniuersall are ; Twenty and nine be styl'd Particular ; Generall the last . The first twice ten amount Thus in their order , and by iust account : Vnitie in it selfe ; Parts with Parts knit ; Essence with Essence ; and the next to it , Proprietie with Essence ; Forme not estrang'd From Subiect : the Transforming with Transchang'd ; Art , with the subiect Matter dealing sole ; Parts Separable annexed to the Whole ; Inseparable parts on th' Whole depending : The Cause ioyn'd to th' Effect ; and that extending To the Intrinsicke : then , the Inward Cause Ioyn'd to the Effect ; but subiect to the Lawes Of a Beginning : Cause Finall with respect Only vnto the Primarie Effect : Then the Cause Finall , which doth neuer vary From the Effect , which is call'd Secondary : The Primarie Effect with the Cause met ; The Secondary Effect in order set Euen with the Cause : Forme likewise , that 's ally'd To Forme : the Middle with the Extremes comply'd : The thing Corruptible , on that to wait Which no Corruption can participate . &c. The rest , particular Coniunctions be , Still corresponding vnto each degree Of the Worlds triple Regions ; Ten Terrestriall ; Coelestiall Ten ; Supercoelestiall , Nine onely : That which thirty makes complete ( As the most Generall ) titled is the great Coniunction of the world with him that Made it ; ( Of the Foundation , and the God that Laid it . ) All these particular steps seeming perplext , Thus you shall finde amongst themselues connext . 'Twixt the first Matter and the Elements , there A Chaos is : twixt th' Elements appeare , And what 's call'd Mixt , Impressions : Now betweene The stones and Earth , a kinde of Chalke is seene ; 'Twixt Earth and Mettals , that which th' Artist calls * Margasites , with other Mineralls . 'Twixt Stones and Plants , Male-Pimpernell hath place : 'Twixt Plants and Anaimals , * Zophita's race , Participating both : being such as haue Both sence and growth , and yet are forc't to craue Their nutriment , ( with their encrease and chering ) From their owne roots , but to the stones inhering . Creatures that Water and of Earth partake , Are Otters , Beauers , Tortoises , who make Vse of two Elements : 'Twixt Sea and Aire , The Flying Fish , that doth to both repaire : Betwixt meere Animals and Man , is set The Ape , the Monkey , and the Marmoset : Betwixt the Bruits that onely haue quicke sence , And those that haue a pure intelligence , Man hath his place . From the first propagation , There is of things a tenfold generation . The first composure hath a true descent From the first Matter , and from Accident , And Cinis call'd : The next exsists of three ; Matter , Forme , Accident , such th' Elements be : From two sole Elements the third hath being , Vapor and Exhalation ; one agreeing With Aire and Water ; th' other doth aspire To take his nature from the Aire and Fire : The fourth , his essence and existence shrouds Beneath three Elements ; such be the Clouds : The fifth to their Creation haue accited The whole foure , to their naturall formes vnited ; Such , Mettalls be , and Stones : ( Plants , they suruiue By vertue of a Body Vegetati●e . ) The seuenth hath Life and Sence , and doth include Beasts of all kinde , Irrationall and Rude . The eighth , Gods Image , ( of far 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 AEgyptians , Arabians , and Graecians ; as Lincolniensis reporteth in a Treatise of the World which he wrote to Pope Clement . As likewise of Vincentius in his Historicall Myrrhor . ) Grounded vpon the Text , ( whose power is great ) That God made all things perfect and compleat . Others there be who would begin the yeare , And say , In Cancer it did first appeare . Others say Leo : grounding their opinion , Because in that Signe it hath most dominion . As Iulius Firmicus , an antient and approued Author , and of great iudgement in Astrologie , in his third booke De Creatione : being induced to that beleefe , because Leo is called the House of the Sunne . But that which hath the greatest approbation , Is , That the Sun had first illumination In the Signe Aries : for ( as Authors say ) " Summer in midst of March claimes her first day . Of this opinion were S. Hierome , S. Ambrose , S. Basil , and diuers other Authors Christian and Ethnycke , &c. And though perhaps amongst the Learn'd and Wise , In circumstance some difference may arise ; And some of them would haue the World begin In March ; others , in Aprill : 't is no sinne To beleeue either , since they all agree , That in the AEquinoctiall it must be . Which is vncertaine ; since by proofe we finde , It is not to one certaine day assign'd . The AEquinoctiall is not permanent and fixt to one day , but oft-times varieth : for we reade , That our Sauiour Christ suffered in the AEquinoctiall , which was then the fiue and twentieth day of March ; and now it is the eleuenth of the same moneth . Whereby it may be presumed , That heretofore in the revolution of Times and Seasons , it hath hapned in Aprill , &c. Hence likewise may another doubt appeare , Namely , In what moneth to begin the yeare : Some say , in March ; some , Aprill . To decide That question , let the Scripture be our Guide , Which saith , ( and credit ought with vs to win ) In the moneth Nisan let your Yeare begin . Nisan is March with vs : And Vincentius in his first Chapter of the Historicall Myrrhor saith , That the Hebrewes began their yeare in March , because in that moneth was the AEquinoctial , when the World was created . This opinion was also approued by some Naturalists ; as amongst others , Elpacus , in his Historicall Tractate ; who affirmeth , that the Chaldaeans being great Astrologers , were confident , That the first day of the Creation , the Sunne entred into the first point or degree of Aries . The Romanes yeare beginneth the first day of Ianuarie , in regard of the superstitious deuotion which the Gentiles had to their God Ianus . According to Macrobius , Marcus Varro , lib. 9. Ovid in Fastis , and others . The Christians likewise begin theirs from the Natiuitie of our blessed Lord and Sauiour . It likewise is coniectur'd by the best Of all that haue Astrologie profest , Both Iewes and Christian Authors , That the Sun At it's Creation , in that Signe begun , In which the Sonne of God for Mankinde dy'de , Was nail'd vpon the Crosse , and crucifi'de : And that apparantly is knowne to all , Was in the Sommers AEquinoctiall . So that the same day that it first shone bright , And the same houre , his death eclip'st it's light . Another reason 's giuen : For the same day That the Sunne enters Aries ( say they ) There 's no part of the Earth , but from the Sky He lookes vpon , with his All-seeing eye . But when his course Diurnal he doth take , In any place else of the Zodiack , There are some parts as hid behinde a Skreene , In which his glorious lustre is not seene . Most probable it is , He the first day He enters his great Progresse , should suruey All places , and all Creatures , such to cheare , Which He till then beheld not halfe the yeare . Besides , Christs Passion did on that day fall , When it appear'd most visible to All ; That all Gods Creatures hauing sence and breath Might note th' Eclipse that hapned at his death . About the Moone too Authors disagree ; Some , when she was created , say , That she Was in her plenitude and full . Againe , Some hold she was defectiue , in her Waine : Such as she now appeares vnto our view , Thin , and two-horn'd , and ( as we call her ) New. There were two opinions concerning the Moone . Saint Augustine in Genes . Cap. 5. saith , That it were very inconuenient to beleeue , that God in her Creation should make her any way defectiue . Yet diuers haue argued the contrary ; and say , it is more probable , that she began her first day in Conjunction , increasing in her age answerable to our account : but their opinions are neither held Authenticke nor Orthodoxall : for amongst others , Rabbanus commenting vpon the twelfth Chapter of Exodus , agreeth with Saint Augustine , as holding conformity with the sacred text , which saith , Gen. 1.16 . God made two great Lights ; the greater Light to gouerne the Day , the lesser to illuminate the Night . To leaue their Arguments , and come more neere Vnto the point , this doubt we soone shall cleere . In the same instant that God made the Sun , With it , this glorious Light we see , begun , Which luster'd halfe the Earth : and we may say Truly , In that part of the world was day ; But th' other moity ( not yet disclos'd ) To his bright eye , by th' Earth was interpos'd , And there was night : to which ( no doubt ) the Moone Entring into her office full as soone , Display'd her splendor . As both were created At one selfe instant ; both at once instated In seueral Orbs , ( by the great Power Diuine ) Euen so at once they both began to shine ; And still in the same offices abide , The Sun the Day , the Moone the Night to guide . Who did at first without defect appeare , And with a perfect Iustre fill'd her Spheare . Here I cannot omit a remarkable note borrowed from a learned Gentleman much practised in the Holy tongue ; That Shemesh in the Hebrew being the Sun , it properly signifieth a Seruant ; and so the very name reproues all such as adore it for a god . We shall not deviate much , nor order breake , If something we of Stars and Planets speake . Not far from the North-pole Starre doth appeare Vnto our view , the great and lesser Beare , Those Arcti call'd . The Vrsa Maior , * she Whom Iove held once the Fair'st on earth to be : And when ( her * Father slaine ) she did professe Her selfe to be a Virgin Votaresse ; The Amorous god , like one of Dian's maides , Is soone trans-shap'd , and so the Nymph inuades : Whether by force or faire means know I not , But 'tweene them two yong Arcas was begot ; Who proues an Archer , and to strength being growne , Ready to shoot his mother , then vnknowne . Iove stay'd his hand , and by his power Diuine , Made them two Stars ; and next the Pole to shine . Some , that he Arch●s was , will not endure ; But rather to be Ioves Nurse Cynosure . 'Twixt these the mighty Serpent is confin'd , Her head and taile about both Arcti twin'd ; Th' Hesperian golden Apples said to keepe , So wakefull , it was neuer knowne to sleepe : But after slaine by Hercules , nought bars Iuno , but she will place him 'mongst the Stars . The Charioter Boötes , who his Car Driues 'bout the Poles in compasse circular , About whom Authors are diuided thus , Some thinke him Arcas , others Icarus . The Crowne Septentrionall ( as most haue said ) Inamour'd Bacchus fitted first and made For Ariadnes browes , being first his Bride , And by the god soone after stellifi'de . Eugonasin , whom Hercules we call , And from the Articke Circle seemes to fall , Yet stedfast in his course , conspicuous in His Club , the Hydra , and the Lions skin . Lyra the Harpe in by-corn'd fashion made , Some thinke the selfe same , on which Orpheus plaid ; Who for his Musicks skill was so aduanc't , That Beasts , and Trees , and Stones about him danc't . Next him the Swan , with wings displaid and spred , Stucke full of Stars , one fulgent in her head ; And therefore in th' Heauens thought to be plac't , Because Iove , Laeda in that shape embrac't . Next whom , Cepheus hath place , King of the blacke And Sun-burnt Moores ; in whom is now no lacke Of Diuine splendor : him the Authors say To be the Father of Andromeda . His wife Cassiopeia durst compare With the Nereides ; therefore in a chaire Sits with her armes fast bound , not mouing thence : ( A iust infliction for her proud offence . ) Andromeda the sequent place doth claime , Daughter to these to whom we last gaue name ; Who for her loue to Perseus was so grac't , Her , 'mongst the Spheres Coelestiall , Pallas plac't . Perseus shines next , who in his right hand beares A crooked Harpee ; in his left appeares The Gorgons head ; his burnisht helme of steele , And plumes like wings fastned to either heele . Auriga mounted in a Chariot bright , ( Else styl'd Heniochus ) receiues his light In th' aestiue Circle : in that station nam'd , Because he was the first who Coursers tam'd , And in a foure-wheel'd Wagon taught them run , To imitate the Chariot of the Sun. The Serpentarius ( Ophincus who Is also call'd ) the Astrologians show To be a yong man rounded with a Snake Stucke full of starry lights : and him they take For AEsculapius , who a Dragon slew , And was the first who Physicke taught and knew . The Arrow plac't in Heauen ( still to remaine ) Alcides shot ; by it the Egle slaine , Who then did on Prometheus intrals tyre , Because from Iove he stole Coelestiall fire . Which being risen , you shall finde it fixt Th' AEstiue and AEquinoctiall line betwixt Next shines the Princely Egle , who is sed To ' haue snatcht from earth the Trojan Ganimed , And beare him vp to Heav'n for Ioves delight ; Both his Cup-bearer now and Catamite . The Dolphine , figur'd with his crooked traine , Is therefore said his glorious Orbe to gaine , Because when good Arion play'd and sung , He listned to his voice and Harpe well strung , And from the ship whence he was dropt before , Swam with him safe to the Tenarian shore . The Horse amongst the other Stars inroll'd , The Articke Line directly doth behold ; And is that Pegasus , the winged Steed Which Perseus backt , when from the Whale hee freed Andromeda : he in mount Helicon Strooke with his hoofe cleare water from a stone ( From him call'd Hippocrene ) the Muses Well ; Whence all high Raptures may be said to swell . Deltoton we a meere Triangle call , 'Twixt th' AEstiue Line and th' AEquinoctiall ; Like the Greek letter * Delta . It sends light From foure coruscant Stars : and as some write , Therein is figur'd the World * Tripartite . Others , because that Delta doth emply Dios , ( the word that God doth signifie ) It had it's place . Next it , appeares the Whale ( By Perseus slaine ) i' th Circle Hyemal ; For it 's great strength and bignesse so transpos'd , And Pistrix call'd . Eridanus , inclos'd As in a bed of Stars , is seene to shine , The face in obiect of th' Antarticke Line . Some Writers call 't Oceanus , and those Not of meane iudgement : others , Canopos , ( Of the bright splendor ) Canopos an Isle Whose bounds are washt still by th' AEgyptian Nile . The Hare was said to make Orion sport In hunting , and was stellified for 't , Plac't in the Winters Circle . Next shines He The Sonne of Neptune and Euriale ; Who in his course was said to be so fleet , To run o're Riuers and not drench his feet : Or on the land through well-growne Medowes passe , Yet with his weight not once to bend the grasse : Slaine by an Arrow from Diana sent ; After , translated to the Firmament , Arm'd with a Club and Sword in hostile guise ; And in his Course doth still with Cancer rise . The greater Dog by Iupiter was set , To watch when he with faire Europa met ; After bestow'd on Procris : and by her , On Cephalus her husband . Some auer , It was Orions Dog ( who tooke delight In hunting much : ) which Star doth shine so bright , It for the flame can scarce be lookt vpon ; And therefore by the Greeks call'd Syrion . The lesse Dog did to Icarus pertaine ; Who 'cause he mourn'd , his Master being slaine , And was the cause the Murd'rers were descry'd , Thought therefore worthy to be stellifi'de . Him , in the Milky Circle you may spy , Fixt betweene Cancer and the Gemini . The Ship , call'd Argo ( for it's speed was such ) Doth almost the Antarticke Circle touch : In this , the antient Heroes launcht from Greece To Colchos , and brought thence the Golden-Fleece . Chiron , from Saturne and Philiris bred , You may perceiue to lift his star-crown'd head Betwixt th' Antarticke and the Hyemal Lines , And for his justice shew'd on earth , there shines . He AEsculapius and Achilles tought ; And for his great sinceritie , 't was thought , The gods would suffer him to liue for euer , But by a Shaft drawne from Alcides Quiuer : The head thereof in Hydra's bloud being dipt , Vpon his foot it through his fingers slipt : A small wound it appear'd ; but searcht and try'd , Fester'd , Gangren'd , and of that hurt he dy'd . The Altar , to it 's Sphere coelestiall borne , With Aries sets ; riseth with Capricorne . On which the gods their Coniuration made , When Tytans Issue did the Heav'ns inuade . And men ( since them ) who great things enterprise , Before th' attempt , on Altars sacrifice . Hydra is figur'd with a Cup and Crow . The reasons why , would be too long to show . This ougly many-headed Monster , bred In Laerna , was by Hercules strooke dead . To take the length of three whole Signes 't is said , Cancer , the Lion , and the Heauenly Maid . The Stars of Piscis , whom we Notius call , Are twelue in number , and Meridionall . It , with a yawning mouth seemes to deuoure Water Aquarius from aboue doth poure : Who for a curtesie to * Isis done , A constant place amongst the Stars hath won . Since whose translation to that glorious Seat , Of diuers Fish the Syrians will not eat , But keepe their shapes and figures cast in gold , And these to be their houshold gods they hold . The reason why one Circle in the night , ( When all the rest 's blacke , doth alone shine bright , ( And therefore , Lacteus call'd ) some hold to be ; Iuno vn'wares tooke * Hermes on her knee , Danc't him , sung to him , and vpon him smil'd , And vow'd she neuer saw so sweet a child : To take him as her owne she then decreed , And call'd for milke , the pretty Babe to feed . But when him to be Maia's Son she knew , By Iupiter ; the Lad from her she threw , And call'd him Bastard , and began to frowne , And in her rising cast the Pitcher downe : Spilt was the Milke , and wheresoe're it lyte , The place appeares ( than all the rest ) more white . The golden Ramme , styl'd Prince of all the Signes , Rising , his Crest he tow'ards the East inclines , In th' AEquinoctiall Circle : with his head Reacheth Deltoton : with his feet doth tread Vpon the Pistrix . Thus his story was : Phrixus and Helles , bred from Athamas And Nebula , were at domesticke strife With their proud Step-dame , and pursu'd her life . But thence cast out , into the Woods they came ; Where wandring long , their Mother brought a Ramme , Who mounting on his backe , she bids them fly : They take the sea ; but soone the winde growes high , And , the waues troubled : Helles is afraid , Le ts go her hold , and then downe slides the Maid . The angry billowes her of life bereaue , She forc't her name vnto that Sea to leaue . But Phrixus to the Isle of Colchos steeres , And , when arriv'd , before the King appeares , Who for he had so past and scap'd the Brine , There offered vp the Beast at Mars his Shrine . But the rich Fleece , whose euery haire was gold , ( Which did amase King Octa to behold ) He left to him : which with such care he kept , That to a monstrous Dragon that ne're slept , He gaue the charge thereof , till Iafon landed , Who the swift Argo at that time commanded : But by Medea's aid ( as most auer ) He bore from Colchos both the Fleece and her . Some thinke the Ramme therefore immortalis'd , By reason that when Bacchus enterpris'd An expedition into Africa , And was distrest for water by the way ; A Ram was seene out of the Sands to make , Whom they pursu'd , but could not ouertake , Till he had brought them vnto Fountaines cleare ; Which hauing done , he did no more appeare . Bacchus , who thought him as Diuinely sent , Because his Army was nigh tyr'd and spent With heate and thirst ; and by that means preserv'd , Who else in that wilde Desart had been starv'd : To Iupiter call'd Ammon , there erected A stately Temple ; and withall directed , ( His Statue rear'd ) that for the Beasts more grace , They on his forehead two Rams hornes should place , ( For so we finde him figur'd . ) Why the Bull Hath place aboue ? Some thinke , because Ioves Trull Europa , he from Sidon into Creet Transwafted ; whilest the waue ne're toucht her feet . Some hold him rather for that Beast of note , On whom Pasiphae did so madly dote . Others , for Iö , in an Heifers shape By Iove transform'd , Queene Iuno's rage to scape . The reason is , because the * head 's sole seene ; The hinder parts as hid behinde a Skreene . He lookes vpon the East , and in his face The Hyades ( fiue Sisters ) haue their place . They , Nurses vnto Bacchus haue been thought , Call'd the Dodonean Nymphs , and thither brought By his great Power . Nor are they seen in vain , Who neuer rise but they portend some raine . They were call'd Atlas Daughters ; and tooke name From their sole brother Hyas , who to tame A Lion striuing , was depriv'd of breath ; For whom the Sisters wept themselues to death . The Pleiades , they be in number seuen , Deare Sisters , and together shine in heauen . Six only seen at once . The reason why ? Six with the gods congrest : but one did ly With Sisiphus a Mortall : for which reason She hides her face , as had she done some treason . The Gemini , who louingly embrace , Take on the right hand of Auriga place , Aboue Orion , who his rise begins In the mid place betwixt the Bull and Twinnes . Such as deepe knowledge in the Stars professe , Castor and Pollux call them . Others ghesse Them to be Ze●us and Amphion , who Were most kinde Brothers . To which some say no , But that Triptolimus and Iasion claime Scite in that Orbe , and in the Heauens the name . But of the first th' opinion best doth please , And that they are the two * Tindarides , Brothers to Hellen ; two the most entire That e're could yet boast of Coelestiall Fire . They in their life the Seas from Pyrats freed : And after death , it was by Iove decreed , To set them so , that from their glorious Sphere They may behold what euer is done there . To curle or calme the Ocean they haue power ; To cleare the Aire , or dampe it with a shower ; To tosse the Robbers ships on shelues and sands , And steere the Merchants safe to forrein lands . In Wracks they can preserue , in stormes appease ; No stars haue more dominion on the Seas : O're which th' are knowne to beare such watchfull eies , That when one sets , the other 's seene to rise . The AEstiue Circle Cancer doth diuide Iust in the middle ; but a little wide From Hydra ( yet aboue ) his eyes reflect Directly on the Lions sterne aspect . But why the Crab should be allow'd his Sphere , It may be askt ? I 'le tell you what I heare . When mighty Hercules did vndertake To combat Hydra , neere the Lernian Lake ; As with his club he made the Monster reele , This crept behinde and pincht him by the heele . At which the Prince ( more angry for bee'ng stayd In his hot sight ) lookt backe to see what aid Hydra had got : and when the C●ab he spy'd , ( A Worme so base ) his fury was supply'd . Then , with a looke of anger mixt with scorne , He stamp'd vpon 't , vntill he saw it torne And shatter'd all to pieces , with one spurne Halfe burying it in th' earth . Then did he turne Againe vpon the Monster ; nor withdrew , Till Hydra ( with her numerous heads ) he slew . This seene by Iuno , who the Crab had sent To vex the Heroë ; she incontinent The limbes disperst did suddenly combine , And plac'd it one amongst the Twelue to shine ; Who beares vpon him Stars that shine ( but dull ) Call'd Asini ; yet make his number full . The cause of their translation , thus we read : When all the gods assembled , and made head Against the Gyants , ( in that glorious war Where hills and rockes were tost and throwne from far ) It is remembred how , amongst the rest , To take the gods part , Liber Pater prest Satyres and Sylv●nes : Shepheards he from Pan , And Neatheards tooke : not sparing god nor man That neere to him were knowne to haue abode ; Not his owne Priests , and they on Asses rode . Now when the battell was to ioyne , the cry On both sides 'gan to mount vp to the Sky : At which the poore beasts much affrighted , they Aboue the rest , were loudly heard to bray . The Gyants hearing it , not knowing whence That noise should come ; began to hatch suspence , How Iove had made of such strange Monsters choice , Whose strengths perhaps might match that horrid voice : Which made them faint and fly . Away they ran ; And by this means the gods the battell wan . For which , those Asses which so loud had bray'd , Lights ( though but dull ) were then for Cancer made . Leo , whose , looke doth bend vnto the West , Seems as he did vpon the Hydra rest , Not far from Cancer ; in his Sphere so put , His middle doth the AEstiue Circle cut : And is amongst the Signes the Noblest held , In greatnesse too to haue the rest excel'd . Him in Nemea Iuno's said to breed , In constant hope that he should after feed On Hercules ; whom sternly she did hate , Him seeking by all means to insidiate . But when they came to grapple , he ( before Scarce thought of ) vnaffrighted at his rore , Gaue him a braue encounter ; and so faire , That one hand tangled in his curled haire , His other on his throat he fastned sure ; And thus they wrestled , who should long'st endure . His clawes he fixt vpon Alcides Brawnes , And roar'd so , that he shooke the Woods and Lawnes : He tore the flesh till the bare bone was seene ; Still the bold Heroë , swell'd with noble spleene , Kept fast his hold : nor could the Lions grin ( Though terrible ) the least aduantage win , But that he shooke him by the throat , the beard , Gnasht teeth 'gainst teeth , and was no more afeard . At length the Lion ( almost spent ) began To'abate his rage : when this Heroicke man Redoubled ire on fury , till asham'd , A Beast by him should be so long vntam'd ; Although invulner'd , he put all his strength Into one gripe , so strangled him at length : Then cast him on the ground ( scarce seene to sprall ) Being said to make an earthquake in his fall . Iuno when she beheld her Lion slaine , Willing his memory should still remaine , Prepar'd him place in the high Architect , Where to this day he keepes his sterne aspect . The Virgin hath beneath Boötes , sted , Who seemes to driue his Chariot o're her head ; Towa'rds the backe part of Leo she doth shine , And with her right hand touch the AEstiue Line She doth : part of her body ( seene by chance ) Aboue the Crow and Hidra's head aduance . Now , who she was , 't is fit we should enquire . From Iupiter and Thetis some desire To claime her birth . Some thinke ( and those of name ) She from Ascraeus and Aurora came . Some , that shee 's Altergatis , are assur'd ; And others , Fortune ; since her head 's obscur'd . Some , Ceres , on whom Proserpine was borne , ( As holding in her hand fresh eares of corne . ) Others , her life from Iove and Themis giue ; And say she in the golden World did liue : As then call'd Iusta . And in her yong dayes , Nation'gainst Nation did not forces raise , To'inuade each other : no man then for gaine Dar'd in a thin rib'd barke to crosse the maine : No craft was knowne , no fraud was vnderstood . The vdders of their cattell leant them food ; The Fleece their garment , only to defend From winde and weather , ( for no other end Was cloathing made ) Pride was a Monster then , Vnheard , vnthought ; one fashion was to men , Women another : for no change they knew , One garb they kept , and studied nothing new . None idle was , but liv'd by his owne sweat : The brooke their drinke ; the herbs and roots their meat . And in those dayes did Iustice reigne sole Queene ; Through all her Court no vice was knowne or seene . The graue Nobilitie that her attended , Were from the first most antient House descended ; And all ally'd : Wisedom the Kingdome guided ; And for the Houshold Industry prouided : Good Prouidence , a man well strook in yeeres , Ey'd the whole State , and sate amongst her Peeres . Labour was then a Lord in great request , Saw nothing want , and claim'd place with the best . Sinceritie , and Puritie in heart , In Counsell sate ; and these did claime a part In all her iust proceedings : nothing past The Table , but by them was first and last Consider'd of . Her Women that did wait , Were faire , but simple and immaculate : Humilitie was one , Chaste Loue another , And Bashfulnesse a third : These from their Mother Vertue , a most vnblemisht breeding had , All bent on Good , as knowing nothing bad . Zeale and Innocuous Truth became the State ; For none but such did on her person wait . But when Pride first made her ascent from hell , To take the Worlds suruey , she 'gan to swell ; And in her tumerous thoughts presum'd to raigne O're the whole Earth , the Aire , and boundlesse Maine : With insolent vaine hope to atchieue at last , ( by force ) that high place whence she first was cast . Of most assured victorie she vaunts , When she behold her six Concomitants , Gluttony , Wrath , Sloath , Envy , Auarice , Lust ; and no one but a notorious Vice , And able in their owne power to subdue Mankinde at once , when they shall come in view . These setting forward in this proud ostent , Began to fight , and conquer'd as they went : Few scap'd their fury , sauing those that fled ; And Pride since domineeres in Iustice stead ; Who when she saw those Fiends began to sway , ( For all her subiects were now made their pray . ) The earth quite left , vp to the Heauen she soar'd , Where , by some good men she is still ador'd . But reigning there in such high eminence , She by no prayers can since be drawne from thence . Some say , Apollo did beget this Maid Of Chrisotheme ; and her Name is said To be Parthenon : but we are not bound To credit such as write vpon no ground . Others , the daugher to Icarius , Erigone ; whose story I reade thus : When Bacchus trauell'd in an humane shape , To reach men know the sweetnesse of the Grape , And so to'encourage them to plant the Vine ( As then vnknowne ) his course he did encline . After a tedious long itineration , To where Icarius had his habitation With his faire Daughter : he being one of qualitie , Receiv'd him with such liberall hospitalitie , That Liber Pater at his parting thence , ( To shew his gratitude ) in recompence , Left with him certain vessels fill'd , and bad , When he and his their full contentment had ; He the Grapes vertue should to others tell , And by the taste shew wherein't did excell . So left him . After , his obsequious Host , From his owne Countrey , to the Atticke coast Made expedition , with a Cart or Waine Laden with Wine ; with no more in his traine , Than she , and his Dog Mera . Those he met First with , were certaine Shepheards newly set To a spare dinner . Here he thought to rest : But first , because he would augment their feast , He sent his daughter to a village by , What in his Scrip was wanting , to supply . The Swaines all bad him welcome in a word , And told him , what their bottles could afford , He might command , ( coole water from the Well . ) He thank'd them first ; and then began to tell , What a sweet tasted juice he had in store , Presuming , such they neuer dranke before . So bad them try , and not the vertue doubt : They did so ; and the Mazer went about . No one but now on this new liquor dotes , And sweares , the like went neuer downe their throtes . They from a taste , a deeper draught desire ; And each one striues , his elbow to lift higher . Still as they more desir'd , the more he drew , And dranke so long vntill the ground lookt blew . Nay after that , they bad him still supply them : He now through feare , not daring to deny them , Fill'd vp their woodden dish ev'n to the brim ; Vntill at length their braines began to swim , Supposing the ground shooke ; and much ado They had to stand , each man appearing two . Being thus ' toxt , they'gan to apprehend , That they were poyson'd , and now neere their end . Therefore before their deaths , they all agreed To be reueng'd on him that did the deed . And with this wicked resolution , tooke Their staues in hand , and at the good man strooke . One , with his sheep-hooke aiming at his head , And thinking with one blow to strike him dead ; Not guiding well his weapon in that state , Mist him , and hit his fellow on the pate . A second threats him with a deadly wound ; But his arme swaruing , only beats the ground . A third saith , Fie , can you not guide your blowes ? And stepping forward , tumbleth on his nose . Let me come ( saith a fourth ) with my pell mell : And with that word , fell ouer him that fell . A fift saith , Nay , 't is I must cracke his crowne : But turning round , he strooke the next man downe . And then a fixt with fury yawn'd and gap'd ; But by indenturing , still the good man scap'd . O , but alas his fate was come ! and now All guirt him round , and ( though nor where nor how Their blowes were aim'd or fell , they could deuise , Themselues being batter'd both in face and eyes ) Icarius , whose life they had in chace , ( Poore man ) was only found dead in the place . And then their fury somewhat did appease : The wine still working , sleepe began to seise Vpon their eye lids ; which they tooke for death , Now giuing summons to their parting breath . Bee'ng friends and neighbours , ready to forsake The world , a solemne leaue they needs must take Amongst themselues : and well as they could stand , They aime to take each other by the hand ; But by the weaknesse of their knees and feet , Although their hands misse , yet their foreheads meet : And so they make a staggering shift to ' embrace And bid farewell ( * to one anothers face . ) In drunken teares their parting they deplore , From that day forward neuer to see more : Their soules departing now they know not whether : So , their legs failing , fall asleepe together . Mera the Dog in th' interim , when he found His Master to lie dead vpon the ground , Lookes in his face , doth mourning , by him sit ; ( Who in the skirmish had both bark'd and bit . ) Then runnes to finde his Mistresse . When he meets her , In stead of whining , he with howling greets her ; And that too , so vntunable and shrill , She doubts it the presage of some great ill . His taile he wags not , as he wonted erst , Her tender heart , his looke deiected pierst . At meeting , he , whose custome still had bin To fawne and leape , and with a smiling grin To entertaine her ; now with a sad frowne Doth vsher her the way , ( his head cast downe ) And oft lookes backe in such a pitteous guise , She may perceiue teares dropping from his eyes : Which , passion in her rather did prouoke , Because he lookt as if he would haue spoke ; For all the waies he could , he st●iv'd to tell , How by those bloudy Swaines her Father fell . And thus the Damsell followed her sad Guide , Vnto the place where all the grasse was dy●de With her deare fathers bloud , ( he pale and wan ; ) She falls vpon him , striuing if she can To revoke life . But finding at the last , It was as vaine , as call backe day that 's past ; She silent sate , and so the Dog did too ; From her obseruing what he ought to do . 'T is worthy note , their griefe at this disaster , She for a Father , Mera for a Master : If she cry'd out and shreek'd ; he howl'd , and so , As if he would out do her in her wo. Then vp she rose ; and he starts vp , to see What she intends . Who then vpon the tree Beneath which the Coarse lay , casts vp her eye , Weary of life , and now resolv'd to die . Then from her knees her garters she vnty'de , And of them both she makes a knot to slide : The noose she puts about her necke , prepares For speedy death . The Dog vpon her stares , Wondring what shee 's about● he sees her clime , And ( as he fear'd the worst ) now thinks it time To preuent further mischiefe ; from his throat First sends an howle ; then catches by her coat . Thinking to plucke her backe : but she more quicke , Ascends ; the piece still in his teeth doth sticke , Torne from the rest . And she hath leisure now , ( By tying fast her garters to a bow ) Her selfe to strangle . There she dangling hung : At which the Curre a new blacke Sa●tus sung ; Did first on th' one , then on the other sta●e , ( Him dead on earth , her dying in the aire . ) Dispairing then of both , he runnes among The drunken Swaines , the cause of all this wrong , ( Who still lay sleeping : ) One he bites by th' eare ; Another takes by th' nose ; and a third teare By th' leg and arme ; where-euer his teeth light , Bloud followes after : what is next in sight He fastens ; and withall , such noise did make , That now ( the Wine left working ) all awake . Who rows'd , and stretching of themselues , began To recollect what past : They spy'd the Man Lie dead , whom they had murder'd ; and the Maid New hang'd vpon the tree . At which afraid , ( As toucht in conscience ) from the place they fled : But still the Dog remain'd to guard the Dead . Obserue Heav'ns justice in reuenge of guilt , And care of bloud innocuous , to be spilt . Bacchus ( whom Liber Pater else we call ) So at their deaths griev'd , and incenst withall ; As that th' Athenian Damsels and choice Maids With such a desperat frensie he inuades , No night coud passe , but of those best ally'd , Some one or other by their owne hands dy'd . Therefore vnto the Oracle they send , To know by what meanes they the gods offend In such high nature ? And withall entreat , How they may stop a punishment so great . Answer 's return'd , That plague was sent because They ( both against Diuine and Humane lawes ) Had suffered two such to be rest of b●●●●h , And they neglected to reuenge their death . Resolued of this doubt , they study now , Neglect , and all contempt to disavow . Their bodies they enquire , giue them humation ; Build them a monument ; an inundation Of teares is spent , the gods wrath to appease : By search the Murd'rers are found out , they seise Vpon their persons ; iudge them to be lead To the same place , there hang'd till they be dead . This done , they vndertake to plant the Vine , And of their Tombe , late rear'd , they make a Shrine ; Where yeare by yeare , the first fruits of the Must They offer vp to their now rotten dust . But their two Spirits ( which can neuer dye ) The gods commanded to be fixt on high : Icarius , of Arcturus beares the name : She the Coelestiall Virgins place doth claime . Mera the Dog translated too we finde , Because he shew'd himselfe to both so kinde ; That future Ages might record him , they Chang'd him into the Star Canicula . Libra , that swayes the reins , in equall skale , Aboue weighes Iustice , left on earth it faile ; ( The vpright ballance of all wholsome Lawes ) 'T is held betweene the Scorpions spatious clawes ( Call'd Chelae . ) It , late Writers solely embrace : The * Antients lend it'mongst the Twelue no place . The skaly Scorpion's fixt amongst the rest , Whose former parts appeare to be so prest By th' AEquinoctiall Circle , that it showes As if it did support it . Some suppose It is of such dimension , that the taile Extendeth to the Circle Hyemal : The clawes expanded , mighty bredth doe cary , Spreading themselues beneath the Serpentary . The cause of it's stellation to enquire , And why so beautify'd with heauenly fire , Comes next in course . Some render in account , It was first seene on the Chilippian Mount , ( An eminent hill in Chios ) and there bred , The insolent Orion to strike dead : Who , for he brav'd Diana in the chase , And crost her game ( not willing to giue place To any Female , ) making boast withall , No forrest Beast but by his darts should fall , 'Till they were quite destroy'd ; she for his pride This Scorpion sent , which stung him , and he dy'de . Then the chaste Goddesse , for this seruice done , So much from Iove by faire entreaty won , His body after was transfer'd on high , And no Signe more apparant in the Sky . The Sagittary with his bow still bent , Drawes the string vp to his eare , as with intent To shoot at random . Further hee 's exprest , With his face alwaies looking tow'ards the West . He from the feet to shoulders stands within The Winter Circle : vpwards from the chin He looks aboue it ; and his Bow so plac'd , As that the * Milky path ( so often trac'd ) Diuides his bow . He dreadfull is to sight , As setting headlong , rising still vpright . Some hold him to be Croton , the sole heyre Vnto the Muses Nurse ( of feature rare ) Euschemes call'd , whom Iove did doat vpon . Her Sonne was said to'enhabit Helicon , Where with his bow and arrowes hunting still , All such choice game as he was knowne to kill , He brought to the nine Sisters , and ( the sweat Wip'd from his face ) with them sate downe and eat . After repast , when they together sung , Or play'd vpon their Viols , sweetly strung ; He danc'd to them , still keeping time and measure , With his rare postures adding to their pleasure . For which , at their request , Iove was content To'allot him that place in the Firmament : And in remembrance of his former skill , His Bow and Shafts to beare about him still . The shape equinall doth his speed imply , Since ( rather than to run ) he seem'd to fly . Grim Capricorne erects his horned crest , Whose horrid looks incline vnto the West : With bristled curles thicke cloathed in his backe , And compast with the Circle Zodiacke : His feet display'd , the Poles may almost span : Some stile him by the name of * AEgipan . Precipitate he tumbles in his set , ( As hurl'd from high ) but riseth without let . The reason why he was transposed first , Some hold , because that he with Iove was nurst . He went with him vnto the Tytans war , And therefore others thinke him made a Star : What time his Dam the Goat was likewise sed , To gain her splendant Orbe . 'T is she that fed Iove with her milke . His hinde-parts like a Fish Are pourtray'd in the Heav'ns : the reason this , When all the gods below here were assembled , Typhon ( beneath whose burthen the earth trembled ) A mighty Gyant , terrible and grim , Assaulted them . Who all affraid of him , Fled , and were hotly follow'd : the pursute Continu'd long , till they nigh destitute Of their owne power ; the Monster to escape , Each turn'd themselues into a sundry shape : Apollo to a Crane ; the Aire he takes : Venus , a Fish ; and to the Sea she makes : Hermes , an * Ibis figure doth prouide : And Mars turnes Pigmee , lest he should be spyde . The chaste Diana much amaz'd thereat , Is forc'd to change her selfe into a Cat. Iuno , for feare , forgets her scoulding now , Appeares'sore Typhon like a simple Cow. Bacchus into a Goat ; and Iove a Ramme , By which means safely he to AEgypt came : Since in his flight , part of the seas he crost , Some thinke those skales vpon his skin embost . i th' Winter Circle doth Aquarius stand , And points to Capricorne with his left hand ; But with his right to Pegasus doth straine , Seeming to catch and hold fast by his maine . His obiect is the East ; and in his Rise , His head is first seene , whilest his body lies Oscur'd some while . Hee 's call'd Hyppochoön , Whom some take to be Ganimed , the son To Troylus and Callirroë ; whose sweet feature ( Scarce to be matcht in any second creature ) Iove was enamour'd of : and whilst he stray'd On Ida Mount , and with his fellowes play'd ; Sent downe his AEgle ( soaring then i th' Skye ) Who snatch'd him thence , and bare him vpon on hye . Some take him for Deucalion , and the ground , Because when in the Deluge all were drown'd , Saue He and Pyrra ( for those Iove ador'd ) He caus'd , that by them Mankinde was restor'd . Others would haue him Aristaeus , striue From Cyrene and Apollo to deriue His breeding . Further say , she was comprest In the mount Orpheus : which is also ghest To be * Cyrenis . Write him nobly fam'd For finding Agriculture : He proclaim'd , To teach men how to plow , sow , plant , and till ; So that they reap'd great profit by his skill . [ Who when he had by obseruation found , That when the fruits waxt ripe vpon the ground , * The Pest-infusing Dog● star , Mil-dewes sent , And strange rots , from his rayes malevolent ; Which prov'd not only o're the Graine to'haue power , And Heards and Flocks with Murraines to deuoure ; But by his euer ill-dispos'd aspect , Mens bodies with diseases to infect : ] Made suit vnto the gods ( but Neptune chiefe ) They would be pleas'd to'asswage this common griefe . To which they gaue assent , and order'd so , That when this bad Star rose , cold winds should blow , For forty dayes together ; by encrease Of whose pure gusts , th' infection past , might cease . Which done , the gods amongst themselues agreed , By joint consent , to'inuest him for the deed . The one of the two Fishes some define Boraeus ; plac'd betwixt the AEstiue Line And th' AEquinoctiall : fixt ( they likewise say ) Beneath the right arme of Andromeda , Eying the Articke Pole. Th' other hath scite ( Call'd Notius ) in the Zodiacke , and shoots light Not far from th' AEquinoctiall Line . The last Call'd Boreal ; the first , Aust●al ( soth ' are plac't . ) These , in the floud Euphrates an egge found , Of an huge bignesse , in the riues drown'd : Which from the Deepe they 'twixt them gently bore , And layd it dry and safe vpon the shore . That a Doue hatcht : and from it Syria came ( That goddesse which we Venus likewise name . ) Who this their kindnesse bearing still in minde , Sought some faire opportunitie to finde , To shew her gratitude● and then being great With Iupiter , of him she did intreat , He would be pleas'd , their goodnesse to requite , B● whom her birth and being came to light . He , who the goddesse nothing could deny , To send her pleas'd thence , fixt them in the Sky , Where with a radiant fulgence either shines , Both making one of the Coelestiall Signes . Since when , these people , rather than to tast That kind of Fish , haue vow'd perpetuall Fast : And with such reuerence they all Doues intreat , To die themselues , ere these Birds kill and eat . But let me not ( ô Courteous Reader ) wrong Thy patience , with insisting here too long : I will not bring Philosophers to brall And quarrell 'bout the Worlds originall . Of which , their curious Ce●sures some haue past , That this was euer , and shall euer last . Others , That many worlds haue bin'tofore ; And this bee'ng ended , wee shall still haue more . Some Heretickes so impudently bold , To draw their grounds from Scripture . These of old Haue by Authentique Authors been confuted , Therefore not needfull here to be disputed . The World it selfe doth to all Tongues proclaime It 's owne first off spring , and from whence it came . i th' Elements first : As thus ; The Earth doth shift Into the Water , ( by th' Almighties Gift ; ) Aire into Fire doth passe , ( as 't is exprest ; ) Aire into Water too . So of the rest . And yet this permutation cannot be , But in the course of Time. Now all agree , Time , of all Motion to be the true Measure : And where is Motion , cannot be the Treasure Of Durabilitie , and alwaies lasting . We either see the swelling Ocean hasting , To fill his Tyde , or to his Ebbe decline : ( There 's no cessation in the mouing Brine . ) Sometimes the gentle Aire blowes coole and soft : Sometimes againe the Whirle-windes beat aloft . As now the Moone doth in her Waine appeare , And then some few nights after fills her Sphere . The Sunne is in perpetuall trauell : so The Stars : nay euen the Herbs and Plants that grow . Of what the Earth yeelds , or from Heauen is leant , " Time is the sole producting Instrument . This being prov'd , now let vs , if you please , Examine Time , whilest we consider these . We reade , how they which sacrificed first , Religious Abel were , and Cain th' Accurst . The antient Writer Philo doth make mention , That Letters had from Abraham their inuention : Which he the Chaldaeans and Phoenicians tought . These ( after ) Linus from Phoenicia brought , And spread in Greece . Cadmus , some say , deuis'd them , And within Sixteene Characters compris'd them . To which , they say , Palan●des added foure : Simonides to them , as many more . Memnon spake Hierogliphycks , thinking so , To instruct men a neerer way to know . Another , Writing taught ; so by degrees , First from Palme leaues , them to the rindes of trees , They grew to Paper and to Pens . Some Rhyme , Some writ in Prose . All these produc't by Time. At first , th' Arcadians vpon Acomes fed , And , saue the Earth , look'd for no softer bed . Dainties and Downe were both as then vnknowne : Whence then is our Effeminacie growne ; Now in such vse ? Those Surfets we desire ? Superfluous Fare , and Pydenesse in Attyre ? When our first Parents were in skin coats clad ; ( For better Weeds then , were not to be had . ) No food saue Fruits ; no drinke saue Water small , " Time , still in motion , hath produc'd these all . For , grant that Man from euerlasting were , Without beginning : How may it appeare He spent his dayes ? Triptolemus , we reade , And Ceres , were the first that deuis'd Bread. What did they eat before ? An idle kinde Of Creatures sure they were , that could not finde The vse of Garments , nor of wholsome Food ; With infinite things , since practis'd , and held good . They built no Cities ; for all such of Name , Knowne Historie directs vs whence they came : And both by whom , and in whose reignes erected . Rhemus and Romulus the place selected , In which to plant great Rome . Paris , that is Of populous France the chiefe Metropolis , Paris the Trojan built ; after the firing Of famous Troy , thither himselfe retyring , With Francon one of Hectors noble Sons : For so the Chronicle with Carion runs . Naples ( that we * Parthenope haue read ) Was founded by the warlike Diomed. Parma , by Trojan Chrysus , Pallas friend . Ancona likewise boasts her to descend From the Thessalian Dolopes . Florence grew From Scilla 's souldiers , who did first make new Those stately walls . Ca●thage Queene Dido rear'd ; If Virgil or Eusebius may be heard . Troy , from King Troös . Thebes , from Busiris came . Of Genoa , Genuinus layd the frame , ( Yong Phaëtons companion . ) Brixium , Verona , Patauia , Aquilaea , Barcelona , Rhodes , Malta , Nicomedia , Sarragosa , Venetia , Placentia , and Tolosa : These for the rest suffice ; the Ages tell them Of their vaine errors , and withall refell them . The first is by all Writers vnderstood , From the Creation to the generall Floud . The next , from Noah to Abrahams birth accounted . The third , from him to Dauids time amounted . The fourth , from Dauids dayes , fell iust vpon The Iewes Captiuitie in Babylon . The fift , from faire Ierusalems surprise By Nabuchadnezzar , doth iust arise Vnto our Sauiors blessed Incarnation . The sixt descends to this last Generation . And though some Histriographers diuide These into Seuen ; by Eusebius 't is deny'de , And diuers others : all in this agreeing , ( Though not in number ) That the World had being In Adam and our Grandam Eve , created By Gods owne hand ; in Paradise instated : That most of all those many yeares are past , And , That this Age we liue in is the last . Grammer , in Greece was by Prometheus sought , And after was to Rome by Crates brought , Before the time of the third Punicke warre . Of Rhetoricke , these the Deuisers are , Tysias , which Corax after did refine ; With Gorgias , syrnamed Leontyne . Cleanthes was the first Logicke profest ; Crisippus , Daphila ; and 'mongst the rest Numbred , Dionisodore and Euthidenius were . The art of Memorie did first appeare In old Simonides . Euclides found Geometry : And Sapho layd the ground Of Musicke ; or as some , Thersander will : Others , Pythoclides . Physickes first skill Serapius claimes . And Apis , AEgypts King , To be of Surgerie the source and spring . Noah , the Ship : and Mercury the Lyre . Pyseus was the ground of Musicke higher , Namely the Trumpet . Thales ( most haue said ) Was he , the Horologe deuis'd and made . Astrologie , Anaximander taught : Pictures and Statues , first Cleanthes wrought . Chiron , of Herbs and Simples searcht the cause , With their true vertue . And the first made Lawes Was Rhadamant . Bacchus did plant the Vine : And Tharsus vnto Cities , Walls assigne : Which after , the Cyclopians did adorne With sumptuous Turrets . The first vse of Corne , Queene Ceres : Ninus , War : the art of Minting , And vse of Coine , did AEginata : Printing , Iohn-Gutenburgh . But he that first did finde That Diuelish enemie to all Mankinde , Pouder , the Gun and Bombard ; his great'st fame Is , That to future Times he left no Name . Nay , haue there not new Worlds been found of late ? 'Gainst their opinions , who did intimate There could be no Antipodes . All concur , ( After much factious arguing and huge stur , By antient Sophists and Philosophers broacht ) That such who either on more Worlds incroacht , Or would th'Eternitie of this maintaine , Are meere erronious , fabulous , and vaine . Yet note how cunningly some dare dispute , Presuming on a knowledge absolute . Of the Intelligences in their kinde , The perfectest and best dispos'd , we finde , Is , their Coelestial Orbs and Circles still To keepe in motion ; causing them fulfill Their naturall office : To which purpos'd end , Their perfectnesse and goodnesse they extend . For 't is the nature and the propertie Of truly Good and Perfect , still to be Indulgent to th' Inferior , and their State To them , in some sort , to communicate . And from this Spring or Fountaine , mannag'd so , All finall Causes and Efficients flow . Now if the World , with all contain'd therein , Eternally before Time hath not bin , Then these Intelligences , for a space , Beyond all computation ( though in place ) Had idle been , by which 't is vnderstood ; In that they neither perfect are nor good . Proceeding further ; God and Nature striue , In all the works they fashion or deriue , To make things for the best . Now who but knowes , 'T was better for the World , ( in their dispose ) And the more noble worke , To haue been euer , And so vnto Eternitie perseuer ; Than once not to haue been , ( as many say ) And so in time to perish and decay . Besides , what was made new , might haue been don In space precedent , before Time begun ; And so from all Eternitie : and God ( Who hath from Euerlasting his aboad ; Whose Potencie and Wisedome we adore ) Vnchanged is , nor can be lesse or more . And therefore since To be , is better held , Than Not to be , ( which cannot be refell'd ; ) So better 't is , ( with reason best agreeing ) The World to haue e●er bin , than not to ' had being . And so by consequence , alwaies remaine , Much better , than to be dissolv'd againe . To conclude which , this graue Philosopher ( By most approued Testates ) doth infer Common consent ; because none can deny , But Heav'n to be the Seat of the Most High. Then , if He be eternall ? needs must be The Mansion which receiues him , old as He. This onely I haue drawne from Infinites : Now heare of him , what learn'd Procopius writes . He that all Natures secrets seem'd to know , And of vnsounded Learning made great show ; Standing vpon the Nigroponticke shore , And there obseruing then ( with diuers more Of his owne Sect ) how seuen times in one day It eb'd and flow'd , to their great wonder : they Demanding from him to be satisfy'de Of this Afflux and Reflux ( Ebbe and Tyde ) The naturall reason : he after long pause , Not able to resolue them of the cause , Vtter'd these words ; Nay then , since that I see I cannot take the Sea , the Sea take me . And from the promontorie where he stood , Without more stay , he leapt into the Floud . Now how could he , vncapable to pry Into a Naturall cause . himselfe comply To search into that darke and hidden Treasure , Which is vnbounded , vast , and without measure ? Retyre to Reason , on which they erect The weake frame of their falling Architect . What consonance with Reason can there be , But in so long a perpetuitie , So many Miriads of yeares ; but needs They must haue knowne what later time new breeds , Within few thousands ? They that wade so far Into these curiosities , but mar What they would seeme to make ; What vndeuis'd Is left to vs ? or what vnenterpris'd ? Vnlesse their braines they yet would stretch more hye , And practise how with Daedalus to flye ? To walke inuisible ? or by their breath To make fraile man vncapable of Death ? Great is the confidence ( I well might say Presumption ) that these Bodies , Dust and Clay , Ambitiously assume ; who dare aspire , After things Supernaturall to `enquire ; Striuing ( if possible ) themselues to inuest Euen in the secrets of th' Almighties brest . What madnesse is it for an heauy load Of putred Flesh , that onely hath aboad Here in the lower world , ( deny'd by Nature ) Or to adde to , or take off , from his stature ; Being debar'd all possible means to fly , Or mount himselfe betwixt the Earth or Sky ? Either like bold aspiring Phaeton , To aime at the bright Chariot of the Sun ? Or with his waxen wings , as Icarus did , Attempt what God and Nature haue forbid ? What is this lesse , than when the Gyants stroue To mutiny and menace war 'gainst Iove ? This notwithstanding , plainely doth demonstrate A great Nobilitie in Mans conceit ; Whose Apprehension , howsoeuer rude , Yet is still aiming at such Altitude . Yet note how these , who others would haue school'd , In seeming most wise , most themselues haue fool'd . Euen Diuine Plato blusht not to attest , ( Yet he for iudgement honour'd ' boue the rest ) That he in Athens , and the selfe same place In which he then taught , with much loue and grace ; Had read the selfe same Lectures , yeares ago Full fifteen thousand , adding some few mo ; And the like terme of yeares expir'd , agen In the same Schoole he should appeare as then ; To the same Scollers reading the same things . Obserue but what this ouer-weening brings , Meere folly , if not madnesse : To the Wise ( 'Mongst many others ) let what 's spoke suffice . But why should I end here , and not discusse The ground , how Plato came besotted thus . There is a yeare , that in Times large progresse Is ANNVS MAGNVS call'd : Others , no lesse Trauell'd that way , it ANNVS VERYENS call : And some , ANNVS MVNDANVS : These are all The knowne names giuen it ; and in this 't is sayd , The Stars and Planets , howsoeuer sway'd , Be they or fixt , or wandring ; in this yeare Returne to their first state , and then appeare In their owne Orbs , vnwearied , and instated As fresh and new as when at first created . Macrobius thus describes it ; Then ( saith he ) This Great and Vertent Yeare is , when we see All Stars and Planets brought to their first station , After their much and long peregrination . By which they would infer , That all such men As are now liuing , were existent then In those past Ages : and hereafter too Shall in that state subsist which they now doo ; Beare the same names and syrnames , haue the same Fathers and Mothers , from which we first came ; With the same countrey , fortunes , and appeare ( As long before , and now ) so in that yeare , When it shall come in Times long revolution . And though of vs there be a dissolution , It is but for a space : Vicissitude Shall still from time to time see vs renew'd , Like these Coelestial Bodies . How absurd The Tenet is ? it scarcely doth affoord A Schoole-boyes answer . For if this were true , These Bookes which we write now , before were new ; And by all such as now peruse them , read : And in the future , hauing long been dead , When this yeare Vertent comes , we shall againe Be borne as heretofore ; on earth remaine Iust the same time , and leade the selfe same liues , Haue the same Neighbours , marry the same Wiues , Get the same children , haue that house , that land We now enioy ; liue vnder the command Of the same Soueraigne ; see iust iudgement done On Malefactors , who shall after run Into like forfeit ; by that Iudge be try'de , And dye againe where they before-time dy'de . To buy , to sell , to build , all that we see Here done , once was , and shall hereafter be : And to reduce all parcels to one summe , So the past Cataclisme must againe come . Yet these most fabulous assertions , tho They sweetned Plato , with a many mo Reputed wise ; were by them that respected Reason ' boue Will , exploded and reiected : In that , reputing the Professors Fooles ; And their Positions hist out of the Schooles . The Iewish Rabbins likewise held them vaine : And I leaue this , to touch an higher straine . Nihil notum in Terra : Nihil Ignotum in Coelo . Bern. Theologicall , Philosphicall , Poeticall , Historicall , Apothegmaticall , Hierogriphicall and Emblematicall Obseruations , touching the further illustration of the former Tractate . COncerning the three diuisions of the World , Sublunarie , Coelestiall , and Super-Coelestiall , as also , what a true correspondence the Arke of Tabernacle of Moses had vnto them , being a small , yet a most curious model of the greater and most admirable Fabricke ; hath beene sufficiently discoursed . And therefore as well to auoyd prolixitie , as other impertinent circumstances , I purpose with no iterations to trouble or tempt the patience of the Reader ; but rather proceed to the illustrating and inlarging of such things as haue been meerely epitomised , and little more than mentioned in the premisses : and first to define vnto you what the Wold is . Mundus , or the World , is in the Hebrew Language Holam ; which implyeth thus much , Quod iam per aliquot secula subsistat : In quo rerum ortus & interitus sit●ed . Which is to subsist and continue for certaine Ages , and in which shall be the birth and destruction of things . The word in the Originall directly reprouing all such as are of opinion , That it hath alwaies beene , and shall euer last . The Greekes call it Cosmos , which signifieth Ornament : Which the Latines , for the perfect and absolute elegancie thereof , call Mundus , i. Cleane , because , than it , there is nothing more neatly polished , or more rarely beautified : for so saith Pliny . Possidonius , in Meteor , calleth that Mundus , or the World , which consisteth of Heauen and Earth , Coelestiall and Terrestrial natures ; or of gods and men , and of those things which were created for their vse . Some call it Muudus , quasi Ornatus Muliebris , a Womans Ornament : or Munitus , i. Defenced . Others à Mouendo , i. Mouing ; because Mundus is that kind of Ornament which women carefully put on in the morning , and carelesly throw aside at night . Mundus Muliebris , as Vlpian will haue it , is , per quod Mulier mundior fit ; That by which a woman is made more faire and spectable . Amongst which necessaries he reckoneth vp her Myrrhor , her Matula , her Vnguents , boxes of Ointments , &c. Of this vaine World which men so much doat on , heare what Gregorie in one of his Homilies saith ; Ecce , Mundus qui diligitur fugit : i. Behold , the World , of which they are so much besotted , passeth away from vs. The Saints ( whose memories are only remaining vnto vs ) did scorne it when it was most flourishing : they had long life , constant health , riches in plenty , fertilitie in Issue , tranquilitie in peace ; yet when in it selfe it most flourished , in their hearts it most withered . But now when the World begins to grow old and barren , in our hearts it is still greene and burgeoning ; Death , mourning , and desolation beguirts vs on all sides ; yet we , hood-wink'd by the blinde will of Concupiscence , are in loue with the bitternesse thereof ; we follow it flying vs , we leane vnto it shrinking from vs , we catch hold vpon it falling with vs. Chrisostome wee may reade thus : As when wee see a very aged man , we presently coniecture that his end is neere , but yet we cannot presume of the day of his death , when that shall be : so when we truly consider the World , and from how long it hath been , we know the end thereof cannot be far off ; yet of the time when this dissolution shall be , wee are altogether ignorant . Againe in another place : As all men assuredly know that they shall die , by seeing others daily to depart the world ; yet thinke not of their owne ends , nor how soone they shall follow them : so wee certainely know that the World shall one day bee consumed ; yet scarcely will we giue beleefe to our knowledge . Elsewhere he vseth these words : As it is a much easier thing , and sooner done by man , to pull downe than to build , to ruin than , to erect , ( as in all structures it is commonly seene : ) it is not so with God ; for he with more facilitie maketh , than marreth ; buildeth , than casteth downe ; sooner iustifieth than destroyeth . For he made the whole frame of the World , with all the Creatures therein , in six dayes ; and yet that onely city Iericho he was seuen dayes in destroying . You may finde it thus in Lactantius : Who can be so foolish or idle , to make any thing friuolous , and for no vse ? by which hee can neither receiue pleasure nor profit ? He that buildeth a house , doth not build it only to be a house , and to be called so ; but hee hath a further purpose , to make it habitable , & for some or other to dwell therein . The Ship-wright that maketh a ship , doth not spend all that labour and art , that it may onely be called a Ship ; but his intent is to make it fit for nauigation . So he that models or fashions any Cup or Vessell , doth not doe it onely to the end that it shall retain the name of such a thing ; but to be imployed in those necessarie vses for which the like things are framed . So of all other things , there is nothing made for shew only , but some seruice . Euen so the World was created by the Almightie , not onely to be meerely called so , and retaine the name ; neither did he frame his Creatures for the World it selfe , as if it either needed the heate or light of the Sunne , the breath of the windes , the moisture of the clouds , or nourishment from those things which it selfe yearely produceth : but he made all those things for the vse of man ; and that man in it should magnifie and glorifie his Name . I conclude these with that remarkable saying of S. Chrisostome , vpon Mathew : Habemus pro Mare , Mundum , &c. We haue for the Sea , the World ; for the Ship , the Church ; for our Mast , the Crosse ; for the Sailes , Repentance ; for our Pilot , Christ ; for the Winde , the Holy-Ghost , &c. Diuers of our antient Poets made no question of the dissolution of the World , but that as it had a beginning , so consequently it must haue an end . Though others were of a contrary opinion , as shall be made plaine vnto you in the sequell . Lucan lib 7. de Bell. Civil . vseth these words ; Communis mundi superest rogus ossibus astra Mixturus . — Id est , There is a common fire yet to come , which with our bones shall mix the Stars . As likewise Seneca in Hercule Octas : Mundo conueniet dies , Australis Polus corruet , &c. Vpon the World a Day shall call , When as the Australl Pole must fall ; And whatsoe're by Lybia lyes , What Spartan Garamas espyes : The shrinking Northerne Pole shall flat , And vtterly subuert . Nay what Is at that season found to be Plac't beneath either Axle-tree : What the North winde hath blowne vpon , Shall all be in that ruine gone . The Sun shall then cast off the day ; The Heav'n it selfe shall quite decay , And haue a sure and certaine end . The gods shall not themselues defend , But either Death , or Chaos , shall To former Nothing turne them all . No face shall be of Earth or Skye , And Death must be the last shall dye . Ovid agreeth with Seneca in this : for you reade him thus in his Metamorphosis : Esse quoque in fatis reminiscitur adfore tempus , &c. Amongst the Fates there 's registred a Time , When Sea and Earth , and all the Heav'ns sublime Shall burne at once : and all this goodly Frame Must be consum'd , and cease to haue a name . Lucretius you may likewise heare to the same purpose : Principio Maria & Terras Coelumque tuere . First looke , ô Memmius , on the Sea , the Land , And Heav'n , whose triple nature vnderstand : Three bodies , three formes , so vnlike , yet such As cannot for their shape be admir'd too much . Yet this great Mole , and Machine of the world , Shall in one day be into ruine hurl'd . Seneca in his Tragedie of Octavia thus speakes : — Nunc adest Mundo Dies , &c. Now to the World a Day drawes neare , And that the last that shall appeare ; Which by Heav'ns ruine shall make immolation Of this most wicked Generation ; That a new Stocke may thence arise , Of better Natures , much more wise ; With a condition like sincere , As in the Worlds first Age they were . Hither may that speech of Tindarus in Plautus , morally , and not altogether vnproperly be applied : Hic ille est Dies cum nulla vitae salus Sperabilis est mecum , Neque exilium exitio est , &c. This is the Day , in which no hope Or health of life can be by me expected . Exile can be to me no end ; All helpe , all comfort I haue now reiected . Vnto my crafty fraudulencies , Which were vnlimited and kept no bound ; For all my cunning sycophancies , No shelter , no euasion can be found : Neither for my perfidiousnesse Can intercession any way preuaile ; For my apparant wickednesse There is no purchase of reprieue or baile . For all my craft , fraud , and deceit , There is no way by which I can euade : It now too late is , fauour to entreat : All that I kept conceal'd , is open laid ; My juglings are made manifest , Bootlesse it is my punishment to fly . And since I haue so far transgrest , Doubtlesse that I , an euill death shall dye . All these may serue to expresse the Worlds dissolution . Now concerning the Creation , heare Claudian , in Laudem Stellicon ; speaking of the great power and strength of Clemencie . Principio magni custos Clementia mundi . &c. She that Clemencie is styl'd , Was first who on the great World smyl'd : She is the Zone that Iove embrac't ; And still she dwells about his wast . The middle Firmament she swayes , And both the heate and cold allayes : And she is to be vnderstood The eldest of the Heav'nly Brood . For Clemencie did first vnty ( As pittying the deformity Of the rude Chaos ) all that Heape , And caus'd the Light from thence to leape , Dispersing Darknesse . Shee 's the prime , That with cleere lookes made Age and Time. Hauing heard the Poets , let vs now heare what the Philosophers say . Aristotle vseth these words , Non plures Mundi sunt , &c. There are no more Worlds , nor more can be ; if this consist of the vniuersall Matter , as of necessitie it must . And again , Lib. Phys. 4. All things that are vnder heauen in time grow old , corruptible , and vile . As concerning the multiplicitie of Worlds , diuers Philosophers held with Many ; and of these , some to be greater , some lesse : of which , certaine of them to be enlightned with Sunne , Moone , and the rest of the Planets ; others , to haue no illumination from any Star or Coelestial body : and others againe , to haue the benefit and vse of far more of these heauenly Lights than we in this inferior world enioy . Moreouer , that some of these worlds daily encrease and grow greater ; others of the contrary are obnoxious to contraction and diminution : of which , sundry of them are quite destitute of Plants , Creatures , and Inhabitants , &c. But which appeares most childish and ridiculous to all that are apprehensiue of any humane reason ; they maintaine , That these worlds by mutuall wearing and ruine ( according to our plaine English Phrase ) fall foule one vpon another , and are interchangeably shattered and broken life so many glasses or earthen vessells . Metrodorus was of such madnesse , that hee blushed not to attest , That it was as preposterous to all true Iudgements to thinke , that in so infinite a Vacuum there should be but one world ; as in a large and spatious field there to be but one spike or blade of grasse . But these delirements and imaginarie Chimaera's haue been opposed by the better experienced Sophists ; as Pythagoras Samius , Thales Milesius , Anaxagoras , Anaximander , Melissus , Heraclitus , Zeno Citicus , &c. as is more amply expressed by Aristotle the Prince of Philosophers . Aboue the rest , Plato with his Scholler Aristotle conclude vpon one World , namely this in which we now liue and reside . To make this plaine , let ys go no farther than the definition of the World , according to Aristotle : The World ( saith hee ) is that in which all things are contained , and without which there is nothing that is or can be found . So by consequence , if there were any thing without the world , then the world could not containe all things , and therefore no world . But to omit as many arguments ( and those too , vnanswerable ) as would swell this single leaued Pagin into a many-sheeted Volume ; in these few words this question may be fully determined . There is but one world , and that perfect ; as there is but one most perfect Creator , the absolute Prince and Gouernor thereof : without which world there is neither Place , Vacuitie , nor Time. Place there is not , because there can be no Place without a Body : if there be no Body ? then no Motion : if no Motion ? all Time is excluded : Nam Tempus est mensura motus : i. For Time is the measure of all motion . Let vs leaue then these wrangling and selfe-opinioned Sophists to their errors and for our own satisfaction ( as an vnfailing refuge ) sanctuarie our selues in that which the Holy-Ghost speaketh by the mouth of Moses ; In principio creavit Deus coelum & terram : In the beginning God created the heauens and the earth , &c. Manifest it is then , that there is but one world ; of which some haue striued to maintaine the permanencie , as that it was without beginning , and shall alwaies continue without end . Amongst others , we may reade Manilius thus : Haec eterna manet divisque simillima forma , Cui neque principium est vsquam , neque finis in ipso , &c. It shall for euer last , in feature clad Like to the gods , which no beginning had ; Neither shall it haue end , but shall remaine Like in the whole , in all parts like againe . In another place he speakes thus : At manet incolumis Mundus , &c. The World abides safe , and all things therein Revolving , as it did but new begin : Which length of Time shall not decrease ; nor Age Diminish ought : Motion shall not asswage It 's speedy course , nor shall it euer slacke Or tyre in the swift progresse : but looke backe , As it hath been , so shall it euer be . The same in all things we the World now see , Our Fathers did behold it in times past , So shall our Sonnes ; for it shall alwaies last . But as the Poets differ in their censures ; so against that of Manilius before rehearsed , I will oppose that of Lucan : by which you shall easily perceiue what contrarietie there was in their opinions ; both of them being meere Ethnycke and naturall men . — sic cum compage soluta Secula tot mundi suprema coegerit hora , &c. So when the junctures of that goodly Frame Shall be dissolv'd , and turne to whence they came ; And the last houre shall then contract in one So many former Ages , past and gone , To hide in the first Chaos : Then shall all The Planets and the Stars aethereall Be mixt among themselues ; and from the top , The fierie Lights into the Sea shall drop . And when all things in this disorder stand , The Land shall rob the Sea ; the Sea , the Land ; Phoebe shall proue contrarious to her Brother , And as he takes one course , she chuse another . Disdaine she shall to keepe her oblique way , And claime from him the guidance of the Day . And the discording Machine shall contend , To bring the torne worlds couenants to end . Now giue me leaue a little to insist vpon the opinion of some Philosophers , concerning the beginning of the World. Thales Milesius ( pronounced by the Oracle to be the wisest man of that Age , that liued in Greece ) held opinion , That Water was the first beginner and breeder of things , and therefore the initiating of the whole Vniuerse : ( for so both Aristotle and Plutarch report of him . ) The weake foundation on which he built , was , because he saw and found by experience , that there was a moisture in the seeds of all things , as well the Elements as others ; yea euen the naturall and vitall heate to haue it's sustentation and nutriment from Humor ; and that being exhausted , both to be extinguished together , and so consequently the vnion and composition of the body to be instantly dissolued . To this opinion the antient Poets seemed to adhere , when they made Oceanus and Thetis ( the god and goddesse of the Sea ) the two Parents or Father and Mother of Generation , and the infernall Styx , the vnalterable Oath by which the gods themselues contested . Anaximenes , the auditor of Anaximander , reasoned , That all things were begot or procreated from Aire . Induced thereunto by these reasons ; That Aire was capable of all impression , action , and qualitie , and naturally apt to be transchanged from one form into another : a propertie which the rest of the Elements cannot challenge . Of the same minde with his Master , was Diogines Apolloniates ; onely this added , That of Aire condensed or rarified , many works may be generated . Hipparchus and Heraclitus Ephesius gaue the sole preheminence to Fire , as the beginner of all things . And with them assented in opinion Archelaus Atheniensis ; reasoning thus , That Fire condenst or moistned is made Aire ; but a degree more thicke and grosse , Water ; and at length made more constrict , turnes to Earth . So bring them retrograde ; Earth rarified , conuerteth to Water : by Evaporation , into Aire ; and being purified , transmigrateth into the nature of Fire . And by reason of the perpetuall shifting of this one element , the order of the birth and breeding of all things to consist ; and hence likewise new workes to arise . Hipparchus Metapontinus ascribed the like primacie or prioritie of place ( with Anaximenes ) to Aire , as of all the Elements the most noble , and fullest of vivacitie and liuelyhood , and of the smallest and most subtile parts ; consisting of its owne innate vigor ; all things penetrating , all things producing , all things augmenting , all things conseruing , and to their first perfection all things reducing . Anaxagoras Clazemonius conferred the first generation vpon small and similarie particles . Leucippus , Diodorus , Epicurus , and Democritus , into their Schooles obtruded , Plenum , & Vacuum , Full and Empty . To the Plenum , full , they gaue the names of Atomes , which are no other than those small Bodies perceiued and seene onely in the Sun , where it pierceth through a shadow ; and these are neither to be disseuered , cut , or diuided ; neither are they apt to colour or change . Of these Atomes ( though their natures be all one ) yet of them they make these distinctions : The first is taken from the place ; of which some are called superior , some inferior ; some of the right hand , some of the left . The next is taken from their order , of which some are anterior , others posterior . The third and last from forme ; as some are round , some square , others triangle , &c. Hence it is , that Cicero in his booke D● natura deorum thus writeth , That of Democritus his Atomes , some are light , some sharpe , some crooked , some cornered , others adunct , &c. And of these Atomes diuersly ioined , Leucippus and Epicurus were of beleefe diuers worlds were framed ; no otherwise than of three and twenty letters the Language and Scripture of all men and nations doth consist . Others ( as Pythagoras ) would deduce the first beginning from Number ; and attributeth the greatest honour of all to Numerus De●arius , i. the number of Ten ; because it seemes he had obserued , that all Nations proceeding in their account , there pause , breake off , and begin anew . It would aske too long a circumstance to dilate vpon the Monady or Vnitie , the Dualitie , the Ternarie , Quaternary , Quinary , Senary , Septenary , Octary , Monary ; and to shew either the strength and vertue , or the deficiencie and weaknesse of them , according to the first Deuiser . Anaximander conferred the originall of things from Infinites : Xenophanes put them vpon One , and that to be without motion . Parmenides vpon Two , namely Calor & Frigus , i. Heate and Cold ; the Fire , which giues the Motion ; and the Earth , which supplieth it with Forme . Empedocles and Agrigentinus held the elements to be eternall ; and that of their amitie or dis-union , all things whatsoeuer had their beginning . Plato and Socrates sorted the prime procreation from Three , God , Idaea , and Matter . Zeno admitted but Two , God and the Elements . The Hebrewes held , Matter , Forme , and Spirit . Some of the Greeks , and amongst them especially Hesiod , and of the Latines Ovid , they stood with a Chaos . To reckon vp all their opinions ; and quarrelling arguments to confirme them , would grow to as great an infinite as Democritus his Atomes , which were an vpossible thing to number : for as in the maine they differ one from another , so they are at great distance and contrarietie among themselues . S. August● contra Manich. vseth these words , Compescat s● humanatemeritas : id quod non est , non quaerat : ●e illud quod est , non inveniat : i. Let mans rashnesse bridle it selfe : That which is no● , let him by no means seeke , lest that which is , he can no way find . And in another place : Multo facilius invenia● syderum conditorem ; Humilis piet●s , quam siderum ordinem superba curiositas : i. The Maker of the Stars is more easily found by humble pietie , than the order of the Stars by proud curiositie . Euclides the Philosopher being demanded by one , What kinde of things the gods were ? and what manner of workes they most delighted themselues in ? made him this answere , That he was not very familiar with their persons , nor much acquainted with their purposes ; onely so much he vnderstood from them , That aboue all things they hated such polupragmaticall Inquisitors . Demonax when one solicited him to know , Whether the World were animated ? And had Spirit and Life ? And againe , Whether it were fashioned round , after the maner of a Sphere or Globe ? cut him off with this short answere : Why dost thou , friend , thus trouble thy selfe to enquire so much after the World , who oughtst rather to apply thy diligence to liue vprightly in the World ? Seneca in his Epistles speakes to this purpose : Why dost thou trouble thy selfe about questions , which were better for thee to be ignorant of , than to be resolued in ? What tends it to Vertue , or good Life , to studie perfectnesse in the enarration of Syllables , to labour Words , trauell in the strict lawes of a Verse , or to keepe fabulous Histories in memory ? Which of all these can take away from thy feares , or bridle thy irregular desires ? Musicke can shew vs which are the lacrymable notes , but can it demonstrate vnto vs in our misery , how not to vtter a lamenting voice ? Geometry teacheth how to measure spatious grounds and fields ; when it should rather instruct vs how to take measure of our graues , and how much quantitie of earth would serue for our bodies ; how we ought not to spend or wast any part of our Inheritance ; and not how to measure much , and purchase little . No Artificer but can tell , which things are triangle , which round , which square , with the quantitie and dimention thereof ; but can he search into the depth or secrets of the heart , or into the minde of a man , to know how streight or capatious it is ? Thou knowest a line if it be right and direct : but what doth that profit thee , if in what should guide the perfect and vpright line of thy life thou beest ignorant ? In another place he saith , Sophismata nec ignorantem nocent , nec scientem iuvant : i. These sophismes and impertinent riddles neither hurt the Ignorant , nor benefit the Knowing , &c. Many of these vnnecessarie curiosities being deliuered to Spiridion and diuers other Bishops , in the Nicene Councell , to be resolued ; and amongst others , That it was absurd to conceiue , that God in his infinite eternitie , before foure or fiue thousand yeares past , should now at length make this world , and to endure so short a season , what did he then before it ? or what could he finde himselfe to doe after it ? To whom Spiridion , as the mouth of the rest , gaue this answer ; That lest hee should be said to doe nothing in that Vacuum , he was then making a place of eternall torments for all such ouer-curious Inquisitors , &c. And therefore all Orthodoxall Doctors and Diuines , with the whole Catholike Church , against these former exploded opinions , conclude out of Genesis , That there is one world made by God in the beginning of Time ; and that all the generations of Mankind were propagated & proceeded from the Protoplasti , Adam and Eue , our first great Grandfather and Grandmother : and whoso shall presume to search further , are not onely guilty of vnprofitable curiositie , but worthily branded with irreligious impietie . Moreouer , Temporum quorundam cognitionem , Deus sibi ipsi reservavit : i. The knowledge of some times and seasons God reserues to himselfe : for we know that the time in which the Messias was to come into the World , was concealed from the Patriarchs and Prophets , though with many prayers and teares they besought it . Besides , our Lord and Sauiour would not shew his Disciples of the last day , when he was to come to iudge the world , though they vehemently entreated it in these words ; Tell vs when these things shall be ? and what signe of thy comming and consummation of the world ? Moreouer , to shew what a great secret it was ; Of that day ( saith he ) and that houre no man knowes , no not the Angels of heauen , but the Father onely . So likewise after he was risen from the Dead , being asked by his Apostles , When the kingdome of Israel should be restored ? he told them , That the eternall Father had reserued the knowledge of that time vnto himselfe : For ( saith he ) It is not for you to know the times and the moments , which the Father hath put in his owne power , &c. Pius pulsator plerumque invenit , quod temerarius scrutator invenire non potest ( saith a learned Father : ) The godly knocker doth oftentimes light vpon that , which the curious inquisitor by much search can neuer finde . Therefore as Socrates aduised all men , most especially to beware of those viands and delicacies which persuade and prouoke them to eat when they haue no appetite or stomacke ; and to abstaine from all such wines as tempt them to drink when they are no whit athirst : so ought we in all our discourse labour to auoid all such vaine and vnprofitable questions , which resolued help not , and vndecided hinder not . But as the AEgles when they rest , and the Lions when they walke , the one pluckes in his tallons , the other his clawes , to keepe them sharpe , as loath to dull them til they meet with their prey ; so it is not fit that we should trouble our heads , or exercise our wits vpon things impertinent , but rather reserue them for things onely behoofull and necessarie . Plautus in Sticho saith , Curiosus nemo est qui non sit malevolus ; There is none that is curious , but is euilly disposed . And againe , in Haecyra , Tua quid nihil refert percontari desines● i. That which concerneth thee not , enquire not after . I conclude with that of S. Bernard in one of his Sermons ; Curiosus foras engreditur , & exterius omnia considerat , qui sic interea despicit , preterita non respicit , presentia non inspicit , futura non prospicit : The Curious man walks abroad , and considers all things according to their outward appearance ; inward things he looketh not after ; to past things he looketh not backe , present things he looketh not into , future things he lookes not towards . Concerning the Elements ( of which I had occasion to speake , in prouing that the World it selfe is of the World the best witnesse ) Aristotle saith , That the beginnings of the Elements are Heate , Cold , Moisture , and Drought : likewise , That they haue all a repugnancie among themselues , and therefore they canot be euerlasting . Of them the Poet Manilius thus speakes ; Ignis in AEthereas volucer se sustulit Aras , Summaque complexus stellantis culmina Coeli , &c. The swift Fire lifts it selfe aboue the Aire , And mounts aloft , to embrace round the faire And bright roofes of the starry heav'ns ; it claimes Prime place , and guirts them with a wall of flames . Aire next , with subtile breath it selfe extends Both through the middle part and spacious ends Of th' empty world , with gentle breathings feeding The Fire next to the Stars . The third succeeding , Is that moist Element which fills the Ocean , Ebbing and flowing with continuall motion : The mouing waues a gentle steame do breed , Which bee'ng exhal'd from them , the Aire doth feed . The Earth , remotest from the former height , Sits lowest , as supprest with it's owne weight . Procopius saith , Drought or drynesse is proper to the Earth , which challengeth it to it selfe : Cold likewise is inherent to the Earth , but not peculiarly , because it hath that quality common with the Water : and as Water challengeth Coldnesse , so it hath humidity common with the Aire : and as the Aire claimes humiditie , so by a kinde of fellowship , it draweth a kind of heat from the Fire . And as the Fire doth vindicate heate as proper to it selfe , so it participates of drinesse with the Earth , which claimeth that qualitie to it selfe . Thus it is manifest , what is proper to eueric Elcment by it selfe , and what is common among them , which they borrow one from another , by which they are commixt and knit one to another . It was necessarie that they should be first distinct and separate , that euery of them might preserue his own nature : needfull it was also that they should be commixed , that thence might grow the composition of Bodies , so that one might adhere to another according to their common qualitie . Therefore God , the best Workman , and who was able to giue to euery thing the most proper attribute , called Dry , the Earth , but not the Earth , Dry ; as you may reade in Genesis . Of the Elements and likewise of their property , Ovid thus speakes : Quae quanquam spacio distant , tamen omnia fiunt Ex ipsis & in ipsa ●adunt , &c. — These , though they distant be in space , yet all Are of them made , and into them they fall : The Earth resolv'd , doth into moisture slide , And Aire : The Aire when it is rarify'de , Turnes into Fire ; yet doth not so remaine , For the same order is dissolv'd againe . The spissed Fire turnes into thickned Aire ; The Aire condenst , to Water makes repaire : The Water grost , by Natures secret gift , Lookes backe , and doth into th' Earths substance shift . You haue heard of six Ages , according to that computation of Time from the Creation to the present . But the Poets haue included them within the number of foure , Gold , Siluer , Brasse , aud Iron . AEtus commeth of AEvitas , which is as much as AEteranitas , contracted by the figure Syncope . Plautus in Trinummo saith , Sapientis aetas condimentum est , sapiens aetati cibus est , &c. Age is the sauce of a wise man , and a wise man is the meate of Age ; for not by Age , but by trauell and industry , Wisedome is obtained . The first Age , which was called AEtas Aurea , was free from lust and excesse , and full of pietie and justice ; in which all things needfull for the vse of man were enioyed in a communitie , and was said to be most eminent in it's puritie vnder the reigne of Saturne . Of which Iuvenal , Sat. 6. thus speakes : Credo pudicitiam Saturno rege moratam , In terris visamque diu , — &c. I do beleeue that Modesties chaste staine Was frequent on the earth in Saturnes raigne ; And then continued , when an homely caue A narrow dwelling to the people gaue , A little hearth , small fire : when beasts and men Slept in the shadow of one common den . To the same purpose it is which Boethius alludeth , Met. 5. li. 2. Foelix nimirum prior aetas , Contenta fidelibus Arvis , &c. Happ'ly was the first Age spent , Which was with faithfull fields content : It was not lost in vaine excesse ; By eating little , drinking lesse , The Herbe gaue wholsome seeds at first , And the cleare Fountaine quencht their thirst . Beneath the shadow of the Pine Men slept : then in the Oceans brine No Keele was washt , no vnknowne guest On any forreigne shores did rest : No bloud was shed through bitter hate , No armes tooke vp to plucke on Fate . For what should hostile fury do , Or stirre vp mad mens spirits vnto ? When wounds were made , and bloud was spilt , Yet no reward propos'd for guilt . We reade Tibullus thus , Eclog 3. lib. 1. Quam benè Saturno viuebant rege , priusquam Tellus in Longas est patefacta vias , &c. How well did men liue vnder Saturnes raigne , When as the earth vnmeted did remaine , And no long journies knowne ; the Sea not cut By any crooked stearne , as yet vnput To such new burthens : and the wandring winde To play withall no limber saile could finde . Nor did the erring Mariner so far Trauell , or yet finde out the constant star By which to steere : nor ( as they now do ) rome From remote places , to bring traffique home . The seruile yoke did not the Bull disturbe ; The vnbackt Iennet knew no bit or curbe● The dwelling house no doore had , but stood ope ; Nor was the stone prefixt that bounds the scope Of common fields : the hollow Oke , the Hiue That yeelded honey ; neither did they driue Their Cattell home , but with their vdders swell'd ; They flockt vnto the milke pale vncompell'd : No wrath , no war , no Armies to inuade , For no Smith then knew how to cast a Blade . After the death of Saturne the Siluer Age succeeded , lesse good than the first , and yet not altogether so bad as that which followed . Of which Ovid , Metam . 1. maketh this short expression : Postquam Saturno tenebrosa in Tartara misso , Sub Iove Mundus erat , — &c. Saturne into darke Tartarus being hurl'd . Iove then assum'd the Scepter of the world . Then came the Siluer Off-spring , and that was Courser than Gold , and yet more fine than Brasse . Of which Tibull , Eleg. 3. lib. 1. thus speakes : Nunc Iove sub Domino caedes & vulnera , &c. Now vnder Ioves dominion breakes forth strage , And wounds , with th'hasard of the Oceans rage ; And that which men do couet most to flie , They haue found out , a thousand wayes to die . Then came the Brasen Age , worse than the two former , yet not altogether so wicked as the last : of which Ovid , Met. lib. 1. makes mention : Tertia post illas successit ahaenea proles Saevior ingenijs , — &c. The third succeeds , the Brasen Issue stil'd , More cruell in their natures , and more vild ; More apt to horrid Armes than those forepast , And yet not all so wicked as the last . The Iron Age is the last , of which the so●e Po●t in the selfe same booke makes this description ; — de Duro est vltim● Ferro , &c. The fourth of Iron ; into whose veines are crept All those grand mischiefes that before● time slept . Truth , Modestie , and Faith together fled , As banisht from the earth : into whose sted Came Craft , Deceit , Fraud , Iniurre , and Force ; And that ( than which there 's nothing can be worse ) Base Auarice : for not the Earth could breed Out of her plenteous crop , enough to feed Insatiate Mankinde , but that they must dare To rip her reuerend bowels vp ; nor spare To teare her brest , and , in the Stigian shade What she had long hid , boldly to inuade And dig vp wealth , the root of all things bad : By this means wounding Iron at first was had , Made to destroy : they then discouer'd Gold , More hurtfull far , though of a purer mold . Then War , strengthned by both , doth armed stand , Shaking a weapon in each bloudy hand : All liue on spoile ; the guest is not secure In his Hosts house ; nor is the Father fure , Protected by the Son ; ev'n Brothers ●arre , True loue and friendship is amongst them rare : The husband doth insidiate the wife , And she againe seekes to supplant his life . The rough brow'd Step-dame her yong Step-son hugs , Temp'ring for him , meane time , mortiferous drugs . The Sonne after his Fathers yeares enquires , And long before the Day , his death desires . Goodnesse lies vanquisht , Piety betray'd ; Vertue is trod on ; and the heav'nly Maid * Astraea now a better place hath found , And left the Earth in bloud and slaughter drown'd . So much for the Ages of the World. It will be no great deuiation , to speake a word or two concerning the Age of Man. Servius Tullius King of the Romans called those Pueri , i. Laddes or Youths , who were vnder seuenteene yeares ; and from thence to forty six , Iuni●res , as those that were fit to be exercised in warre : and from the six and fortieth yeare they were called Seniores , and then exempted from Armes . Varro diuided Mans Age into Infancie , Adolescencie , the strength of Youth , and Old-Age ; and them retracted into their parts : the first , Viridis , i. Greene : the second , Adulta , i. Growne : the third , Praecepti , i. Stooping . It was also diuided into fiue Sections , and euerie one contained fifteene yeares : the first were called Pueri , ex Puritate ; Children , by reason of their puritie and innocence of life : the second to thirty , Adolescentes , from their growth and encrease : the third Section gaue them the title of Iuviues , ab adiumenta , because they were able then to assist in the wars , vntill the forty fifth yeare . At threescore yeares they were stiled Seniores , i. Elder men . And in the fift and last Section , all their life time after , they were called Senes . Hippocrates ( as Censorinus , Lib. de Die Natal . affirmeth ) maketh seuen degrees of the Age of man : the first endeth in the seuenth yere ; the second in the fourteenth ; the third in the one and twentieth ; the fourth in the fiue and thirtieth ; the fift in the two and fortieth ; the sixth in sixty ; and the seuenth to the end of his life , &c. Galen in his booke De De●●nit . Medic. will allow but foure ; Iuvenum , Vigentium , Mediorum , Senum . And these are not vnaptly compared with the seasons of the yeare : as Ovid with great elegancie doth thus set it downe : Quod non in species secedere quatuor Annum Aspicis ? AEtatis per agentem imit amina nostrae ? The Yeare thou seest into foure seasons cast● Suting our Age , which is to come , or past . Infancie and Childehood is represented in the Spring ; Youth in Sommer ; the middle or intermediate betwixt Strength and Weaknesse , to Autumne ; and Old-Age , to cold and feeble Winter . Concerning which we thus reade the before-named Author : Nam tener & lacteus , Puerique similimus aev● , &c. The new Spring comes , to which we may compare Children that feed on milke , and tender are : The yong and springing grasse the season tells , For weake and without strength it growes and swells , Sweetning the Farmers hopes , all things are greene , The fields looke pleasant , floures are each where seene , And decke the Meads in a discoloured suit ; The branches only bud , but beare no fruit . Spring into Sommer passeth ; now the yeare ( More strong and potent ) doth like Youth appeare : No Season of more vigor and abilitie , More ardent , or abounding with fertilitie . Youths feruor being somewhat now allay'de , Ripe Autumne in his course begins to'inuade , And mildely doth 'twixt Youth and Age beare sway ; His head , part blacke , but somewhat mixt with gray . Then comes old Winter with a palsied pace , His haire or white , or none , his head to grace . You may also trace him thus , Met. lib. 2. Verque novum stabat cinctum florente corona . &c. Now Spring stood there , a fresh wreath girt his braine ; And Sommer , naked , in a crowne of graine : Autumne , from treading grapes , in torne attyre ; And rugged Winter , new come from the fire . I will conclude this with Pliny , lib. 10. cap. 23. As no man ( saith he ) knoweth when the Storkes come , till they be come ; and no man can tell when they remoue and depart , till they be vtterly gone ( because they come and goe priuately in the dead of night , when no man can take notice or be aware of either ) so no man can perceiue his age to come till it be vpon him ; nor his youth going , till it be quite gone . And as hee that hath sung much is not to be approued , but he that hath sung skilfully : so he is not to be commended that hath liued long ; but he onely that liued well . I conclude the premisses with Plato's Yeare : The yeare is called Annus , which Festus would deriue from the Greeke word Enos . But others would haue it a meere Latine word ; as Atteius Capito , ( so Macrobius , lib. 1. Saturn . witnesseth of him ) who thinkes it so called of the circle or compasse of Time ; of An , which is Circum , and Nonus , which signifieth the Nones . Which word may , for the vnderstanding of some , need a little explanation : They are called Nones , of Novenus , ( as Denus , quasi decimus ) of the number nine . Rutilius writeth , That thereupon the Romanes called their Faires Nondinae , because that for eight dayes together the Husbandmen were employed in ploughing , tilling , sowing , or reaping ; but euery ninth day was a day of intermission , either for conuerse in the City , or hearing of their Lawes read and expounded . They are called the Nones of euery month , because from that day , nine are counted to the Ides , and they are the first day after the Calends , that is to say , after the first day of the moneth . In March , May , Iune , and October , there be six ; but in all the other months but foure . Others would deriue Annus , ab Annulo , a Ring ; because like a Ring it runneth round , and returneth into it selfe . As Virgil : Atque in se suaper vestigiavolvitur annus . Annus Lunaris is a moneth , because the Moon spends little lesse than a moneth in the compassing of the Zodiacke . Annus Solaris containeth 365 dayes and a quadrant , in which time the Sun surueyes round the Zodiacke . So that in euery fourth yeare a day is interlaced and wouen in ; and this called Annus Magnus , or the greater , compared with the Lunaris , or monethly yeare . Of which Virgil : Interea magnum Sol circumvolvitur annum . But the Annus Magnus with which Plato seemeth to hold ( according to Cicero ) consisteth of twelue thousand fiue hundred fiftie foure Solarie yeares . The Scalary or Climatericall yeare consisteth of seuen yeares nine times told , or nine yeares seuen times multiplied ; the number in the whole , sixty three . Of this yeare Aulus Gellius speaketh after this manner : It is obserued and generally experimented , That in all old men the sixty third yeare of their liues seldome or neuer passeth them without danger , either by some extraordinarie disease of the body , sicknesse , or some calamitie which for the most part fore-runne the period of life . Alledging a part of that Epistle which Augustus Caesar writ vnto his Nephew Caius : the words be these ; I hope that gladly and with great good will thou hast celebrated my last birth day , which was in the sixty third yeare of mine age ; for as thou seest , wee haue escaped the common Clymactera , dangerous vnto old men . But the great yeare of the world , of which Plato and diuers other Philosophers so dreamed , some hold to be expleted in thirty six thousand Solarie yeres ; some in thirty nine thousand ; and some otherwise ; differing in number according to their own fancies . But let vs not study too much the length of time , and multiplicitie of yeares , and in the interim forget the shortnesse and fewnesse of our owne dayes . This the Ethnycke Poet considered no doubt , when he left these words to succession : Cuncta fluunt , omnisque vagus formatur imago , Ipsaquoque assiduo labuntur , tempora motu , &c. All things passe on ; those creatures which are made , Faile , and by Times assiduate motion lade ; Much like the running streame which cannot stay , No more can the light houres that post away . But as one billow hastning to the shore , Impells another , and still that before Is by the following driv'n : so we conclude Of Time ; It so flies , and is so pursu'de ; The houres are alwaies new , and what hath been , Is neuer more to be perceiv'd or seene . That dayly growes , which had before no ground ; And moments past once , neuer more are found . The same Poet in another place : Labitur occultè , fallitque volubilis aetas , &c. The fleeting Age deceiues , and stealing glides ; And the swift yeare on loose-rein'd horses rides . Saith Martial : Quid non long a dies , quid non consumitis anni . The better to illustrate what hath before been spoken concerning the Signes Coelestiall , and other Men and Creatures which are said to haue place in the Firmament ; it shall not be amisse to insert some extractions from the Greeke Poet Aratus his Phainomenon , interpreted by that excellent Prince ( adopted by Augustus Caesar to the Romane Empire ) Caesar Germanicus . The Heauen ( saith he ) is distinguished into fiue Circles ; of which the two extreme are exceeding cold ; the Austral , which is the lowest ; and the Boreal , the highest . The neerest vnto them are the Paralels , as equally distant : the one is the Tropicke Solstitial , the other Hibernal , or Hiemal , by which the Sunne passing and keeping the eighth part of Capricorne , make the Winter Solstice ; the other AEstiue , or the Sommers , by which the Sunne passeth and keepeth the eighth part of Libra , and called the AEstiue Solstice . The middle Circle is the AEquinoctial , which keeping the eighth part of Aries , maketh the Vernal or Springs AEquinoctial . And passing thorow the eighth part of Libra , the AEquinoctial Autumnal . As they are called Circles in the Heauens , so they are tituled Zones on the earth : The cold Circles are held to be altogether inhabitable , by reason of their extreme frigiditie ; but vnder the Torrid some are of opinion , the AEthiopians liue , inhabiting diuers Islands by the Red Sea , and other tops and eminent places of the earth adjacent , and those are held to be very spatious . Our AEstiue Solstice is very high and hard . Those which are called Antichthones are diuided from vs by the AEquinoctial circle , seeming to be low and depressed , as being the Antipodes to vs : the Inhabitants of which places are called Antichthones , Antistochae , and Antisceptae ; and therefore Antipodes , by reason of the bending and obliquitie of the earth . The Zodiacke is called Signifer , because it beareth the twelue Coelestiall Signes : it beginneth not at the one end of the Circle , neither is it extended to the other ; but from the depth of the Tropicke Austral and Brumal , the same reaching by the AEquinoctial , to the height of the Solstice , and ( in it's longitude and latitude ) by the middle of the AEstiue . The oblique parts of the Circle Zodiacke 365. The twelue seuerall Signes haue thirty distinct parts ; of which , some are called Minora , Lesse ; others Ampliora , Greater , and are vulgarly stiled Canophora : but the compensation is supposed to be contained in fiue parts , to make the seuerall portions of the Zodiacke 365. The beginning of those from Aries , some are tituled Masculine , others Foeminine . Of the Tropicke Signes two are AEquinoctial , Aries , and Libra ; two Solstitial , Capricornus and Cancer , &c. Of the Stars this is the order ; Of both the Circles , the double Septentriones are turned towards the South , in figure with their tailes auerse , or backe to backe ; betwixt which the Dragon seemeth obliquely to slide : vnder one foot is the Serpentarie , and his feet seeme to touch the face of the Scorpion : at the side of whom backeward , stands the Custos : and beneath his feet the Virgin , holding a fiery branch in her hand . With retrograde steps next lies the Lion : and in the middle AEstiue Solstice , Cancer and Gemini . The knees of the Charioter touch the heads of the Gemini ; but his feet are ioyned to the hornes of the Bull. Aboue , the * Hoeduli occupie place in the Septentriones . Much on the right hand neere vnto the Crowne haue aboad the Serpent , in the hands of the Serpentarius , and hee that resteth himselfe vpon his * knee , and with his left foot kicketh the crest of the Septentrionall Dragon , reaching one arme towards the Ballance , the other to the Crowne . The hinder foot of Cepheus is fixed in the lesser Septentrione , with his right hand catching hold of the Swanne : aboue whose wings , the Horse extenderh his hoofe ; and aboue the Horse , Aquarius is listed : and neere vnto him Capricornus . Vnder the feet of Aquarius lieth the great Austriue Fish. Before Cephaeus , Cassiopeia : and Perseus extendeth his foot vnto the backe of the Charioter . Ouer the head of Perseus , Cassiopeia is seene to walke . Betwixt the Swanne , and him that resteth vpon his * knee , the Harpe is placed : in middest of whom , aboue from the East the Dolphine is seene : vnder whose taile is discouered the AEgle , and the next vnto her is the Serpentarie . Hauing spoke of the Boreal Circle , wee come now vnto the Austral . Vnder the sting of the Scorpion is the Altar placed ; and vnder his body the fore-parts of the Sagittarie are seene , so farre as he is Beast ; his hinder foot is eminent in another part of the Australl Circle . Neere to the Centaures priuy parts , the taile of Hydra and the Crow . At the knees of the Virgin is placed the Vrne , vpon the left hand of Orion , which is also called Incola . Fluvius ( which some stile Padus , others Eridamus ) lieth vnder the feet of Orion . The Hare is next seene to shine with great refulgence : and iust at his heeles Laelaps , or the Dog , with extraordinarie brightnesse : behinde whose taile , Argoë or the Ship hath station . Orion stretcheth his hand towards the foot of the Bull , and with his feet comes very neere to the Gemini . The backe part of the Dog is aboue the head of the Ramme ; and the Deltoton or Triangle not far from the feet of Andromeda . The Whale is beneath Aries and Pisces ; and the connexion of the two Fishes haue one common star , &c. Of the twelue Coelestiall Signes I haue spoken sufficiently already : but of the other Stars in which I haue been very briefe , it shall not be amisse to giue some of them a more large expression . Of Draco , or the Dragon , we reade Caesar Germanicus thus : Immanis Serpens sinuosa volumina torquet . Hinc atque , hinc superatque illas , mirabile monstrum , &c. This Dragon , of immense magnitude , was appointed by Iuno to be the sleeplesse keeper of the Orchard wherin the Hesperian Apples grew : whom Hercules in his aduenture to fetch thence the golden Apples ( as Pannaces Heracleus relateth ) slew , and bore them thence . To the perpetuall memorie of which facinerous act , Iupiter translated both him and the Dragon into the Stars , both , in the same postures according to the successe of the fight ; the Dragon with his head cut off ; and he leaning vpon one knee , his arms extended vpwards , and his right foot stretched towards the Monster . And therefore he is said to hold the skinne of the Nemaean Lion in his left hand , for a perpetuall memory , that naked and vnarmed he slew him singly in the forrest Inde Helicen sequitur senior baculoque minatur , Se velle Artophilax , — &c. Bo●tes ( called also Auriga and Artophilax ) is said to be the Keeper or driuer of the Chariot , which is the Septentriones . Some report him to be Archas the sonne of Iupiter , from whom the Prouince of Arcadia had after it's denomination . Him , Lycaon the sonne of Pelasgus ( entertaining Iupiter at a banquet ) caused to be cut in pieces , and his limbs being cook'd after sundry fashions , to be serued in to the table , of purpose to proue whether he were a god or no. At which barbarous inhumanitie Iupiter iustly incensed , burnt vp his pallace with lightning from heauen , and after built there a city , which was called Trapezos . Lycaon he transhaped into a Wolfe , and caused the dismembred limbes of Archas to be gathered together ; which hauing re-vnited , he breathed in them new life , and after committed him to a certain Goat-heard , to be educated and brought vp . Who after , meeting his mother in the Forrest ( not knowing her ) would haue rauished ; for which the inhabitants of the Lycaean mount , would haue slain him . But Iupiter to free them both , transfer'd them to the Stars , where they are knowne by the name of the great and lesser Beare . Him Homer calls Bootes . Clara Ariadneae propius stant signa Coronae Hunc illi Bacchus thalami memor addit honorem . It is said to be Ariadnes Crowne , which Liber Pater or Bacchus caused to haue place amongst the stars ; which he presented vnto her at their espousals in the Isle of Creet . But he who writes the Cretan historie , saith , That when Bacchus came to King Minor to demand his daughter in marriage , hee presented vnto her that Crowne , made by Vulcan in Lemnos , the materials whereof were onely gold and pretious fulgent gems , of such maruellous splendor , that it lighted and guided Theseus through the intricate and darke Labyrinth . Which was not translated into the Heauens til after their being in Naxos Isle . It is still seene to shine with many splendant stars , vnder the taile of the Lion. Tempora laeva premit parti subiecta Draconis , Summa genu subversa tenet , qua se Lyra volvit . The Harpe is said to haue place amongst the Stars , for the honour of Mercury ; who made the first after the figure of a Tortois , with seuen strings , according to the number of the Pleiades , daughters to Atlas : which after he presented to Apollo . Some attribute the inuention thereof to Orpheus , by reason that hee was son to Calliope one of the Muses ; and composed it of nine strings , suting with their number . The musicke thereof was said to be of such sweetnesse , that it attracted the eares of beasts and birds , nay of trees and stones . Moreouer , it so preuailed ouer the Infernall Powers , that by it he recouered his wife Euridice from hell . Hee adoring Apollo more than any other of the gods , and neglecting Liber Pater , who honoured him ; the god being grieuously incenst against him , whilest he was one day sitting on the mountain Pangoeus , waiting for the Sun-rising , Bacchus stirred vp the Bacchanalian women against him : who with barbarous violence falling vpon him , plucked him asunder limbe from limbe ( for so Eschilus writes : ) the pieces of his body being after collected , were buried in the Lesbian mountains ; and his Harpe after his death bestowed vpon Musaeus : at whose entreatie Iupiter placed it amongst the Stars . Cygnus de thalamis candeus , qui lapsus adulter , Furta Iovis falsa volucer sub imagine texit . The Swanne was therefore said to haue place in the Firmament , because Iupiter transfiguring himselfe into that shape , flew into a part of the Atticke region , and there comprest Nemesis , who was also called Laeda , ( for so saith Crates the Tragicke Poet. ) She was deliuered of an egge , which being hatched brought forth Helena : but because Iupiter after the act was done , flew backe againe into heauen in the same shape , he left the figure thereof amongst the Stars , &c. Cepheus extremam tangit Cynosurida Caudam . Cepheus , according to Euripides and others , was King of AEthiopia , who exposed his daughter to be tyed to a rocke , and to be deuoured of an huge Sea Monster : whom Perseus the sonne of Iupiter rescued . At whose request to Minerva she obtained , that his head might appeare in the Septentrional Circle ; and from his breast to his feet , to be visible in Arcturus the AEstiue Tropicke Circle . Qua latus afflexum , si●●osi respicit Anguis , Cassiopeia virum residet , sublimis ad ipsum . Sophocles relateth , That Cassiopeia the wife to King Cepheus , and mother to Andromeda , compared with the Nymphs Nereiedes the daughters to Nereus ; boasting , that shee excelled them all in beauty . At which Neptune enraged , sent a mighty Whale , which did much dammage to that part of the Countrey which lay next to the sea side : neither would hee be appeased , till her daughter Andromeda was exposed to be made a prey for the sea Monster . Nec procul Andromeda totam quam cernere nondum , Obscura sub nocte licet , — &c. The figures and postures of the mother and daughter are much different ; for the mother is descried sitting in a chaire , & bound vnto it : but the daughter standing vpright , and chained vnto a rocke . Which Andromeda was said to be beloued of Cupid : notwithstanding she was fettered betwixt two hills , and so left to be a prey to Neptunes Monster : but she was deliuered thence by Perseus , and from him tooke the denomination of Persea ; and by the fauour of Minerva was receiued amongst the Stars . Who after she was freed by Perseus , would neither stay with father or mother , but voluntarily associated him in all his trauels . Sublimis fulget , pedibus properare videtur , Et velle aligeris , purum AEthera , tangere palmis . Perseus was the sonne of Iupiter and Danaë : who descending in a golden shore , as she spred her lap to receiue it , hee not slipping the opportunitie , comprest her , and begot Perseus . Her father Acrisius King of the Argiues , finding that she was vitiated by Iupiter , he caused her to be put into a Mastlesse-Boat , exposing her to the fury of the mercilesse Seas . But after arriuing in Italy , shee was found by a Fisherman , and presented vnto the King of that Countrey , with her yong sonne Perseus , of whom shee was deliuered at sea . The King gratiously entertaining her , after made her his Queene , and accepted of Perseus as of his owne naturall son . Of whose Embassy to Poledectas King of the Island Seriphus ; the receiuing of his wings from Mercury , and his sword Harpee from Vulcan ; his killing of three Gorgons the daughters of Phorcas , &c. were too long hereto relate , being frequently to be found in sun drie knowne Authors . Est etiam Aurigae facies , siue inclita forma , Natus Erithinius , qui circa sub juga duxit Quadrupedis . — The Charioter is said to be the son of Vulcan and Minerva , who was the first that yoked the vntamed Steeds , & constrained them to draw in the Chariot ; taking his example from the wagon and horses of the Sunne . He first deuised the Panathaemea , and gaue order for the building of Towers and Temples , and for that cause was listed among the Stars , where he beareth vpon his shoulders * Capra , the Goat , which nourished with her milk Iupiter in his infancie . In his arms he caris the two * Kids , the issue of the said Amalthaea , which are thought by the Astrologians to portend rain and showres ; for so Musaeus , de Capra , witnesseth . Others take him to be Myrtilus the sonne of Mercury , and Wagoner to Oenomaus the father of Hippodamia . Hic Ophiuchus erit , longe caput ante nitendo , Et vastos humeros , tum caetera membra sequuntur . This is the Serpentarie , who standeth aboue the Scorpion , holding in either hand a Serpent . Some of our Astrologians take him to be AEsculapius the sonne of Apollo , who was so expert in the art of Physicke , that he is reported , By the vertue of Herbs and Simples to haue raised the dead to life : for which Iupiter enraged , slew him with a thunder-bolt ; but at the earnest suit of his father Apollo , he not onely restored him to the Liuing , but after his naturall expiration , gaue him that place amongst the rest of the Stars . He was therefore called AEsculapius , because the inclination tending to death , is by physicke repelled and kept backe . And for that cause hee is figured with a Dragon or Serpent ; who by casting their skinnes are thought to recouer their youth , as Physitians by their medicines curing diseases , restore their weake Patients to their former vivacitie and strength . Moreouer , the Dragon is a Hierogliphycke of attention and hearing ; which is likewise requisite in such as professe that art . He is also said to haue been instructed by Chiron the Centaure , and to haue receiued the name of Hepeones ; not vainely conferred vpon him , In regard that powerfull medicines are the qualifying and curing of such violent diseases as trouble and molest the health of the body . Vnguibus innocuis Phrigium rapuit Ganimedem . Et Coelo appositus lustos quo Iupiter arsit , In puero luit excidio quem Troia furorem . The AEgle is said to be numbered amongst the Starres , because he stole from Ida , Ganmied , and carried him vp to heauen , where he remaineth Iupiters Cup-bearer . Hee is called also the Ensigne of Iove ; for when the rest of the gods diuided the Birds amongst them , hee fell to the Thunderers lot ; either because hee soareth higher than any other Fowle , and hath a kinde of dominion ouer them ; or else in regard that he onely is of such sharpe sight , that his eyes are not dazled with the bright splendant beames of the Sunne : for so hee is placed , with his wings spread , and his head looking towards the East . Aglaosthenes relateth , That Iupiter transfiguring himselfe into an AEgle , flew into the Isle Naxos , where hee was nursed , and there possessed the Kingdome : from whence he made an expedition against the Titanois . And sacrificing before the battell , an AEgle , as a good and prosperous omen , appeared vnto him and brought him thunderbolts , which he vsed in that conflict . The Arrow which the AEgle holdeth in her claws , is said to be that which Apollo slew the Cyclops with , who forged that thunderbolt with which Iupiter killed AEsculapius , and for that cause was put amongst the rest of the Starres . — Hinc alius decliuis ducitur ordo , Sentit & insanos , obscuris flatibus Austras . The Dolphine , ( as Artemidorus reporteth ) when Neptune was inamoured of Amphitrite , and demanded her in marriage ( who to preserue her virginitie was fled to Atlas ) was by him sent amongst many others , to solicit her about his former suit : who after much enquiry , found her where she had concealed her selfe in one of the Atlantick Islands . Which making knowne to Neptune , he by his great importunitie at length persuaded her vnto his owne wishes . Which hauing obtained , he not onely for his faith and industry did confer great honour vpon the Dolphine in the sea , but caused him also to haue a place in the firmament . Hee is called , for his loue to Musicke , the Musical Signe ; and is beautified with nine bright stars , according to the number of the Muses . Andromedae vero radiat quae stella sub ipsa Albo fulget AEquus , tres Hormo , sed latera AEquus Distingunt spatijs . — The Horse is called Equus dimidius , because his fore-parts are onely seene , and the rest concealed . Aratus saith that he was made a Star , Because that in the top of the Heliconian mountaine , striking a rocke with his right hoofe , he brought forth water , which after grew to a Well , dedicated to the Muses ; and the liquor thereof called Hypocrene . But Euripides would confer this honour vpon Menalippe the daughter of Chiron ; who according to the Centaure her fathers shape , was halfe Mare , halfe Maid . She being stuprated , and growing great , as ready to be deliuered , fled into the Mount Pelion , to secure her selfe from the displeasure of her father : and being pittied by the gods , was lifted vp amongst the Signes , bearing an Equinall shape ; but her hinder parts for modesties sake are altogether obscured and concealed . Est etiam propriore deum cognoscere signo Deltoton , si quis donum hoc spectabile Nili Divitibus veneratum vndis in sede notarit . Aboue the head of the Ram , not far from the feet of Andromeda , bordereth that Signe which the Greekes , for the resemblance that it hath to the letter Delta , call Deltoton : but the Latines in regard of the propernesse of the forme , name it Triangulum , a Triangle . Some say it is the figure of AEgypt proportioned out in Stars , in Trigono , or three angles . The channell also of Nilus , as some say , disposeth it selfe after the same forme . It was placed where it now shines , by Mercury , at the command of Iupiter . Diverso posita & Boreae vicina legenti , Auster Pistrix agit — Vnder Aries and Pisces , and aboue the Floud Padus , or Eridanus , is Pistrix ( or the Whale ) placed in the region of the starry Heauen . This is said to be the Sea Monster sent to Cepheus by the enuy of the Nereides , because Cassiopeia and Andromeda preferred their owne beauties before theirs ; who was slaine by Perseus . Planxere , ignotes Asiae Phaetondides vndis Eridanus medius liquidis interjacet Astris . The Floud , placed beneath the Whale in the region of the heauen ( to which the right foot of Orion is extended ) of Aratus and Pherecides , is called Eridanus Padus , and therefore there seated , because it directeth his channell and course towards the parts Meridionall . But Hesiod giueth his reason and saith , It was so honoured for Phaeton the sonne of Phoebus and Climene ; who ascending the Chariot of his father , and being lifted so exceeding high from the earth , through feare fell from his seat ( being also strook with a bolt by Iupiter ) into the floud Padus or Eridanus : & when by that meanes all things were set on fire , and began to burne , all the springs and riuers of the earth were let loose to extinguish the same . Which made such a deluge , that it ouerflowed the whole face of the earth : by which means all mankind was said to perish , sauing Deucalion and Pyrrha . The sisters of Phaeton , after extreme weeping and lamenting for their brother , were changed into Poplar trees , and their teares hardned into Amber . They were called Heliades ; and their names , Merope , Helie , AEgle , AEgiale , Petre , Phoebe , Cherie , Diosippe . Cignus also K. of Liguria , a neere kinsman of theirs , in his depth of lamentation for Phaeton , was metamorphised into a Swan ; from whom al Swans borrow their sad & mournfull notes . Some thinke this floud to be Nilus , which is also Gyon ; and therefore stellified , because it directeth his course from the Meridian . It consisteth of many stars , and lieth iust beneath the star called Canopus , or Ptolomaea , and toucheth some part of the Argoe or Ship. It appeareth very low , insomuch that it seemeth almost to touch the earth : for which cause it is stiled Stella terrestris , &c. Sic vtrumque oritur , sic occidit in freta sidus , Tu parvum Leporem perpende sub Orione . Lepus , the Hare , hath place beneath the feet of Orion and his Dog : for those that feigned him to be an Huntsman , so fashioned it , that the Hare lieth beneath his feet . Some deny , that so great and noble a Hunter as Orion , should spend his time in the chase of so fearefull and wretched a beast as the Hare . Callimachus in speaking of the praise of Diana , accuseth him for taking too much delight in killing Hares . Some affirme she was translated into the Heauens by Mercury ( as Aratus in his Phenom . ) for her extraordinarie velocitie and swiftnesse , or else for her fruitfulnesse , bringing forth some young , and hauing others still immature in her belly : for so Aristotle reporteth of her . It is said also , That in the antient times , in the Island called Hiera there were no Hares at all : but that a yong man of that City got a yong Liueret from a forreine countrey , and brought it vp being a female , till it was deliuered of young ones . By whose example others making him their president , fell into the like care of breeding them : who in short time increased into a great multitude : but the city being distressed by a narrow & streight siege , they were inforced to deuoure them all , whom before they had so indulgently cherished . Yet was the figure of the Hare after placed in the Firmament , to put men in minde , That no man ought to take too much pleasure in any thing , least the losse of it after might breed their greater sorrow . Tela caput magnisque humeris sic baltheus ardet . Sic vagina ensis pernici sic pede fulget . Orion , who is also called Incola , shineth before the Bull , and deriueth his name ab Vrina , or the inundation of waters . He riseth in the Winter season , disturbing both earth and sea with shoures and tempests . The Romans call him Iugula , because he is armed with a sword , and sheweth bright and terrible in the splendor of his stars : who if he appeare , portendeth faire weather ; if hee be obscured , stormes and tempest . Hesiod maketh him the sonne of Neptune and Euriale ; to whom his father gaue that vertue , to walk as stedfastly vpon the sea , as the land . Who comming to Chios , comprest Merope the daughter of Oenopion : for which iniurie , Oenopion surprised him and put out his eyes , banishing him from his confines . Hee after comming to Lemnos , by Apollo was restored to his sight : and returning to Chios , to auenge himselfe vpon his enemie the father of Merope ( who by the people of his Citie was hid in the earth ; ) him Orion not finding , trauelled ouer into Creet ; where hunting and making hauocke of the Game , was reprehended by Diana . To whom he made answer , That ere he departed from that Island , he would not leaue one beast liuing vpon the mountains . For which arrogant language , Tellus , or the Earth , being much displeased , sent a Scorpion of an vnmeasurable greatnesse , which stung him to death . Iupiter for his vertue and valour translated him to the starres : and at the entreaty of Diana did as much for the Scorpion , who had auenged her of her enemie . Aristom . informeth vs , That one Ca●brisa a citisen of Thebes being issulesse , desired the gods to foelicitate him with a sonne , and to that purpose made vnto them many Diuine sacrifices . To whom Iupiter , Mercury , and Neptune came and guested : for whose entertainment he slew an Oxe , humbly petitioning to them for a male issue : whom they commiserating , at the motion of Mercury , the three gods pissed in the hide of the Oxe , and commanded him to bury it in the earth . Which after the space of forty weeks being opened , there was found a male Infant , whom they called Vrion , ab Vrina . Others thinke him to be Arion the Methimnaean , so excellent vpon the Harpe ; who being affrighted by Pyrats , cast himselfe into the sea , and by the vertue of his Musicke was borne safe to the shore , on the backe of a Dolphin . But their opinions by the best Authors are altogether exploded . Cum tetigit solis radios accenditur asta● . Discernitque , ortu longe fata vivida firmat : At quibus artatae frondes an languida radix Examinat nullo ga●det mai●sve minusve . Agricola , & sidus primo speculatur ab orta . The chiefe Star of Canis major , or Laelaps , is called Alhav●r ; and that of Canis minor , or Procion , Algomeisa : so saith Higinus . But Aratus speaketh onely of that which he calleth Syrius Stella , the Syrian star , which is placed in the middle centre of the Heauens ; into which when the Sunne hath accesse , the heate thereof is doubled : by which mens bodies are afflicted with languishment and weakenesse . It is called Syrius , for the brightnesse of the flame . The Latines call it Canicula , whence they terme the Dog-dayes , Dies Caniculares : for so long as the Sunne hath power in it , that time is thought to be pestiferous , and obnoxious to many diseases and infirmities . Some thinke it to be the same Dog which with the Dragon was giuen as a Keeper to Europa : which was after bestowed vpon Procris , and by her presented to her husband Cephalus : who carried him to Thebes , to the hunting of that Fox which had done so much hurt to the inhabitants thereof . A like fate belonging both to the Dog and the Fox ; for neither of them could be slain . Therefore Iupiter turned the Fox into a stone ; and placed the Dog in the centre of the Firmament . Amphianus a writer of Tragedies relates , That the Dog was sent vpon a message to Dolora ; of whom , so soone as he beheld her , hee grew greatly enamoured , and still was more and more ardently inflamed towards her : insomuch that he was enforced to invoke the gods to qualifie his extraordinarie feruor . Who sent the North winde Boreas , by his cold breath to giue some mitigation to his scorching flames . Which hee accordingly did , and those gusts are called Etesiae ; which are bleake North-East windes , which blow onely at one time of the yeare . Others will haue him to be Mera , the Dog belonging to Icarus and his daughter Erigone● of whom I haue before sufficiently spoken . Haec micat in Coelo lateri non amplior , actus Qua surgit malus , qua debet reddere proram . Intercepta perit , nullae sub imagine formae Puppis demisso tantum stat lucida Coelo . The chiefe star of note in the Ship is called Canopos ; and it is seated in the first oare , and it hath place iust by the taile of the greater Dog. Which it obtained at the request of Minerva , who ( as they say ) was the first deuiser thereof , making the Sea navigable to man , which practise till then was vnknown : but in it's scite it is onely visible from the rudder or stearne , to the mast . Some say that Danaus the sonne of Belus , who by many wiues had fiftie daughters ; and his brother AEgyptus as many sonnes . Who had plotted to murther Danaus and all his foeminine issue , that hee might solely be possessed of his fathers Empire ; and therefore demanded his daughters , to make them wiues vnto his sons . But his malice and mischieuous purpose being discouered to his brother Danaus , hee invoked Minerva to his aid , who built him this Ship called Argo ; in which Danaus escaped out of Africa into Argos . AEgyptus sent his sons to pursue their Vncle & his daughters : who arriuing in Argos , began to make warre vpon him . Whom seeing he was not able to withstand , hee gaue his daughters vnto them ; but with this command , That the first night of their marriage they should murther them in their beds . Which was accordingly done ; sauing that the yongest , Hipermnestra , preserued the life of her husband Linus : for which shee had after a Temple reared to her perpetuall honour . The other Sisters are said to be tormented in Hell , by filling a bottomlesse tub with leaking vessels . But most are of opinion , That was the Argo , in which the greatest part of the prime Princes of Greece ( by the name of the Argonauts ) accompanied Iason to Colchos , in the quest of the golden Fleece . Of which , Tiphis ( the son of Phorbantes and Hymane ) was said to be the Pilot ; who was of Boëtia : and Argus , ( the sonne of Polibus and Argia , or as some will haue it , the sonne of Danaus , halfe brother to Perseus ) the Ship-Carpenter or builder , who was by birth an Argiue . After whose death , Anca●● the sonne of Neptune gouerned the Decke or fore-Castle . Lynceus the sonne of Aphareus ( famous for his quickenesse of sight ) was the prime Navigator . The Boat-swaines were Zetes and Calais , sonnes to Boreas and Orith●a , who were said to haue feathers growing out of their heads and feet . In the first ranke of the rowers were seated ( on the one banke ) Peleus and Telamon : on the other , Hercules and Hylas . He that gaue the charge to the Rowers and Steersman , was Orpheus the sonne of Oegrus : but Hercules forsaking his seat , in his room came Peleus the son of AEacus , &c. Oceanum occasu tangit , tanto & magis arte , Thuribulo motae vim Coelo suscipit , & iam Praecipiti tactu , vastis dimittitur vndis . Ara is called Sacrarius and Pharum● a Signe alwaies opposite to Nauigation ; and it followeth the taile of the Scorpion , & therefore is thought to be honoured with a scite in the Firmament , because the gods thereon made a solemne conjuration , when Iupiter made war against his father Saturne : and after left remarkable vnto men , because in their Agonalia , which were certaine Feasts in which were celebrated sundry sorts of actiuitie ; and so called because they were first practised in the mountaine Agon : & in their sports Qinquennalia , so called because celebrated euery fift yeare , in which they vsed Crownes , as witnesses of diuers couenants . Their Priests and Prophets also skilled in Diuinations , gaue their answers in their Symposia or banquetting houses , &c. Inde per Ingentes costas , per Crura , per Harmos . Nascitur intacta soni pes , sub Virgine dextra , Se● praedam è silvis portat , seu dona propinqua , &c. Centaurus is thought to be the sonne of Saturne and Phillira : for when Saturne sought his sonne Iupiter in Thrace , hee was said to haue congresse with Phillira daughter of Oceanus , beeing changed into an Equinall shape ; and of her begot Chiron the Centaure , the first deuiser of Physick ; and after translated her into a Linden or Teile tree , called Tilia . Chiron is said to inhabit the mountain Pelion , and to haue been the iustest amongst men : by whom AEsculapius in Physicke , Achilles in Musicke , and Hercules in Astrologie , were instructed . And as Antisthines relateth ; When Hercules came to sojourne with him for a season , one of his Arrowes dipt in the venomous bloud of Nessus , dropping from his quiuer , fell vpon the foot of Chiron ; of which hee in few houres expired ; and by Iupiter was transferred into the stars , hauing his station in the aspect of the Sacrary or Altar ; vnto which hee appeareth as if he were still sacrificing there to the gods . Of him , and the manner of his death , you may be further satisfied , if you reade Ovid , Lib. de Fast. &c. Hic primos artus , Crater premit vlterioris , Vocabis rostro Corvi , super Hydraque lucet . Vpon the Hydra's taile sitteth the Crow : in the middle of her body is a bowle or goblet standing . She hath her mansion in the Australl parts , hauing her head bowing towards Cancer , and her mid part bending downe toward the Lion ; her taile extendeth to the Centaure , vpon which the Crow hath place , and there seated because shee was said to be vnder the protection of Apollo : by whom she was sent to a Fountaine , from thence to bring water for the gods to drinke ; but by the way spying a tree full of green Figges which were not fully ripe , and desirous to taste of them , neglected her errand , and sate in the tree till they were more mature . After some dayes , when the feast of the gods was past , and shee had sated her selfe with the ripe fruit ; she began to consider with her selfe , how much she had offended those coelestiall Powers by her neglect : and therefore to make them some part of satisfaction , she repaired to the fountain to fil her bottle ; but being frighted thence by the Hydra , who came at that time to drinke of the Well , she carried it backe empty ; telling her Lord Apollo , That the water failed , for the Fountaine was quite dried vp . But hee knowing both her neglect , as also her lye to excuse it , forbad her after , from drinking water , or any other liquor whatsoeuer . From which both she and all the rest of her Feather are bound vnto this day . Which Aristotle the great Philosopher confirmeth in his booke of the Nature of Beasts : as also Isiodorus , in Naturalibus : for the bowle standeth in the middle of the Serpent , brimme full of water ; at which the Crow sitting vpon his taile , aimeth at with her bill ; but by reason of the distance , cannot come neere it , and so suffers a Tantalian thirst . Sidera communem ostendunt in omnibus ignem . Septem traduntur numero , sed carpiter vno . Deficiente oculo , distinguere corpora parva , &c. They are called Pleiades , of their pluralitie , by the Grecians . But the Latines terme them Virgiliae , quod eorum ortu ver finem facit , vel quod vere , exoriunt●r ; i. Either because their rising is when the Spring goeth out , or that they rise in the season of the spring . Pherecides Athenaeus affirmeth them to be the seuen daughters of Lycurgus , borne in the Isle called Naxos ; and because they there brought vp Liber Pater , and nourished him , were by Iupiter his father ( who begat him of Cadmeian Semele ) transposed among the Coelestiall Signes . Their names are , Electra , Alcinoë , Celeno , Asterope , Merope , Tagete , Maia . The seuenth of which ( as Aratus reporteth ) is difficultly seene or found : which some thinke , concealeth her selfe for feare , not daring to looke vpon the dreadfull figure of Orion . Others imagin her to fly from the Sunne , who is much inamoured of her beauty ; and that she is called Electra , and therefore she is said to weare her haire dis-shiuelled , falling loose about her shoulders , being a signe of her feare or sorrow : and of her haire called Coma , some giue her the appellation of Cometa , which implieth a Comet . Others conceit her to be Merope , who being married , was by her husband called Hippodamia . But the Greeke Poet Musaeus informeth vs , That these Pleiades were the seuen daughters of Atlas ; six of which s●ine clearely , and are visible to all ; but the seuenth is obscured and darkened . The sixe that present themselues to our view , were paramours to the gods : three of which were comprest by Iupiter ; who by Electra had Dardanus ; by Maia , Mercurius ; by Taigete , Lacedemon . Two were vitiated by Neptune , who begat Herc●s of Alcinoë ; and Lycus of Celane . Mars corrupted Asterope , by whom he had Oenomaus . Only Merope associated her selfe with Sisiphus a mortall man ; of which ashamed , some think that to be the reason why she obscureth her selfe and will not be seene . Et sic de cateris . Of the Sunne . THe Sunne ( saith Aratus ) is moued in it selfe , and is not whirled or turned about with the world ; but perfecteth his course in the obliquitie of the Zodiacke Circle ; who in three hundred sixty fiue dayes , and the fourth part of a day , hauing surueyed the Zodiacke and euery part thereof in thirty daies ten houres and an halfe , by the ioyning the halfe houres together , in euerie fourth yeare makes vp a compleat day , which is called Bisextus . Which day is made vp of quadrants ; for when 12 halfs make six whole , that is a Quadrant ; this Quadrant foure times told , maketh 24 houres , which is a compleat day and night : and in the fourth a Bisext . The Sunne being fierie of it selfe ( according to the Poets ) by reason of his extraordinarie quicke motion , groweth more hot . Which fire , some Philosophers say , is nourished and encreased by Water , and by the vertue of the contrarie Element to receiue both it's light and heate ; by reason of which it often appeares to be moist and dewie : and then suffereth an Eclipse ( which the Latines call Defectio ) as often as the Moone entreth into the same Line through which the Sunne is hurried ; to which obiecting it selfe , the Sunne is thereby obscured , and therefore it is said to be deficient , when the orbe of the Moone is opposed against it . To know the signes of calmes or tempests , of faire weather or foule , the antient Astrologers haue left these rules to be obserued . Virgil saith , Si Sol in ortu suo maculosus sit , atque sub nube latet , aut si demi-dia pars eius apparuerit , imbres futures : i. If the Sunne in it's rising seeme to be spotted or hid beneath a cloud , or if the one halfe thereof solely appeare , it portendeth raine . Varro telleth vs , That if rising it appeare hollow , so that he sendeth his beams from the Centre or middle part thereof , part to the North , part to the South , it portendeth weather moist and windy . Besides , if it blush or looke red in the set or fall , it presageth a faire day . But if it looke pale , a tempest . Nigidius writeth , That if the Sun shine pale , and fall into blacke clouds in his set , it signifieth the winde is shifting into the North quarter . The Greekes call him Apollo : and make him the god of Diuination or Prophesie , either because all darke and obscure things he discouereth by his light and splendor ; or else for that in his diurnall course and set , hee ministreth so many occasions of sooth-saying or coniectures : Sol dicitur aut ex eo quod solus sit , aut quod solus sit aut quod solito per dies surg at aut occidat : he is called Sol , either because he is still alone , or that hee vsually day by day riseth and setteth . He is figured without a beard , either for that in his rise or fall he seemeth to be still as youthfull as at the first ; or els because hee neuer faileth in his strength , speed , or power ; as the Moone , who is sometimes in the full , sometimes in the waine , alwayes encreasing or decreasing . They also allot him a Chariot drawne with foure horses , either because hee finisheth the course of the yeare within the foure seasons , Spring , Sommer , Autumne , and Winter ; or else by measuring the day , and distinguishing it into foure parts : agreeable to which , they to his horses haue appropriated proper and fit names ; they are called Erythraeus , Actaeon , Lampros , and Philogaeus : Erithraeus in the Greeke tongue is Ruber , Red ; because the Sunne in his mornings vprise looketh red and blushing . Actaeon , i. Lucidus ; by reason that after the third houre he appeares more cleare and fulgent . Lampros , i. Lucens , vel Ardens , as shining in his greatest heate and splendor iust in the Meridian , climing against the Articke Circle . Philogaeus , i. Terram amans , Louing the Earth ; because towards the ninth houre he declineth or seemeth to precipitate himselfe toward the earth . Of the Moone . THe Moone is lower than the Sun or any other of the errant Planets , and therefore in a much shorter time finisheth her course : for that iourney which the Sun is trauelling three hundred sixty fiue dayes and six houres , the Moone runneth in seuen and twenty dayes and eight houres ; the Sunne passing all the Signes in thirty dayes ten houres and an halfe . Hence it comes , that so much way as the Moone maketh in the Zodiacke , the Sun fulfilleth in the space of thirty dayes . Some of the Philosophers are of opinion , That the Moone vseth not her owne proper light ; and that one part of her Globe or circumference retaineth some splendor ; but that the other is altogether obscure and darke , who by little and little turning her selfe , is expressed vnto vs in diuers figures . Others on the contrary affirme , That shee hath her owne perfect globe , but receiueth her light from the Sun ; and as far as she is stricken by the Sunne , so far she is inflamed ; and by how much she is distant from the Sun , by so much her splendor is encreased : and then she is in her defect or eclipse , when the shadow of the earth is interposed betwixt her and the Sunne . For in her encrease all breeding things sprout and shoot out ; but in her decrease or waine are extenuated and weakened . Moreouer , in her growing , euery Humor and Spirit is augmented ; the Ocean riseth and swelleth ; and the earth is as it were animated with a generatiue heate , &c. The Poets call Luna , Diana , and terme her to be the Sister of the Sunne , whose appellation is Apollo also . Of whom they affirm , and would maintaine , That as he hath his spirit from the Sunne ; so hee hath his bodie from the Moone , whom they hold to be a Virgin. They are both said to weare arrowes , because they shoot their beames and rayes from the heauens , downe vpon the earth ; and therefore to beare torches ; because the Moone lighteth , the Sunne both lighteth and scorcheth . Shee is said to ride or be drawne in a Chariot with two horses , either for her velocitie and swiftnesse , or else by reason that shee is visible both by night and day : and therefore one of her horses is said to be white , and the other blacke ; shining to vs more apparantly in the Winter and Sommer seasons , than in the Spring and Autumne . She is called Diana , of Diane , in regard she appeareth as wel by day as by night ; and Luna , of Luceo , because she shineth ; as also Trivia , for that shee is pourtrayed in three seuerall figures . Of whom Virgil saith , Tria virginis ora Dianae : for one and the same Planet is called Luna , Diana , and Proserpina ; That is , Coelestiall , Terrestriall , and Infernal : when she is sub lustris , or bearing light , she is called Luna : when she is with her garments tuckt vp , and with bow and arrowes , Diana , or the Latonian Virgin. They will also haue the Moone amongst the Inferi , to be Proserpina ; either for that she shineth by night , or else for that shee is of all the other Planets the neerest to the earth . Some say that her Car is drawne by two Oxen or Heifers ; because the earth and stones , mettals and creatures , are sensible of her Ful , and Wain : for euen dung , which manureth the earth , if it be throwne vpon the fields in her encrease , breedeth and casteth ou● wormes . She is said to frequent the groues and forrests ( as Diana ) by reason of the great delight she taketh in hunting and the chace . She is also said to be enamoured of Endimion , for two causes ; the one , In regard he was the first that was euer knowne to obserue and finde out the course of the Moone . And therefore he is said to haue slept thirty yeares , because he spent so much time in the acquiring out so rare a secret : For so Monasaeus , lib. de Europa , hath deliuered vnto vs. The second cause is , That the humour of the nightly dew , which droppeth also from the stars and planets , is sucked in and commixed with the juice and moisture of Herbs and Plants , to their better animating and cherishing ; as also being profitable to the flocks of shepheards , in the number of whom Endimion was ranked . Antient Writers haue recorded , That in her aspect may bee found infallible rules concerning either serenitie or tempest . Nigidius saith , That if in the vpper part of the Moones Circle there be discouered any blacke spots or staines , it signifieth much wet and many showers to fall in the first part of that moneth . But if they be visible in the middest of her orbe , at such time as she is in her plenitude , they then betoken faire and cleare weather : but if she looke yellow , or of the colour of gold , it prognosticateth winde ; for the windes grow by the densitie or grossenesse of the aire , by which the Sunne or Moone being shadowed , it begets in either of them a rednesse . Moreouer , if her hornes shew lowring or cloudy towards the earth , it portendeth tempest . Aratus saith also , If the Boreall horne of the Moone seeme any thing streightned , it promiseth a North winde : or if the Australl horne be any thing erected , it signifieth a South winde forthwith to ensue . But the quartile of the Moone is the most certain Index of wind and weather . According to that of Virgil : Sin ortu quarto namque is ●ertissimus author . An Emblem . IT presenteth an Ideot , who hauing a straw sticking out of either shooe , is persuaded by some waggish boyes , That they are no other than gyues and fetters : which hee conceiuing to be such , casteth himselfe vpon the ground in great griefe and vexation , as one , by reason of these bonds not able to remoue out of the place . The Motto , Stultitia , ligamur non compedibus : which seemeth to be borrowed from Ecclesiastes 10.2 . The heart of the Wiseman is in his right hand ; but the heart of the Foole is in his left hand . And also , When the Foole goeth by the way , his heart faileth , and he telleth to all that he is a Foole. H●rac . lib. 1. Epistol . ad Mecen . writeth thus : Virtus est vitium fugere , & sapientia prima . Stultitia carnisse . — It is a vertue to fly vice ; and we Count him most wise , that is from folly free . There are diuers sorts of folly . Saint Augustine saith , There is none greater in the world , than to esteem the World , which esteemeth no man ; and to make so little account of God , who so greatly regardeth all men . And Saint Gregory tells vs , That there can be no greater folly , than for a man by much trauell to increase riches , and by vaine pleasure to lose his soule . It is folly to attempt any wicked beginning , in hope of a good and prosperous ending . Or for a man to shorten his life by ryot and disorder , which by temperance and abstinence might be better prolonged . Folly is a meere pouerty of the minde . The heart of a Foole ( saith Syrach ) is in his mouth ; but the mouth of a Wise man is in his heart . Gregorie saith , Sicut nec auris escas ; nec guttur verba cognoscit ; ita nec stultus sapientiam sapientis intelligit : i. As the eare relisheth not meat , nor the throat can distinguish the sound of words ; so neither can the Foole vnderstand the wisedome of the Wi●e . And Seneca the Philosopher telleth vs , Inter c●tera mala hoc quaque habet stultitia , quod semper incipit vivere : i. Amongst many other euills , this also hath Folly , That it alwaies beginneth to liue . But saith S. Augustine , Amongst all Fooles , he is the most Foole , that knoweth little , and would seeme to vnderstand much . But I come now to the Emblema●ist , who thus declares himselfe : Spiritus excelso se tollit in Astra volatu , At Caro , compedibus deprimor , inquit , humi Tu , quid vincla voces ; age , nunc videamus inepta Morio , vel stramen compedis instar habet . Vile Lucrum , popularis Honos , fugitiva voluptas . Haeccine , sint pedibus pondera iusta tuis ? Prô viles Animas ; devotaque Crura Catenis Vincîmur , nervus nec tamen villus adest . ¶ Thus paraphrased : The Soule , with swift wings to the Stars would fly : The Flesh saith , Fetter'd on the ground I lye . What call'st thou bands ; looke on that Foole , hee 'l say , The straw that 's in my shooe hinders my way : Base Gaine , Vulgar Applause , each fading Sweet , Are those the Shackles that should gyue thy feet ? O wretched Soules ; ô Legs , to Fetters deare ; We thinke our selues bound , when no bonds are neare . The morall Allusion gathered from hence beareth this Motto ; O demens ; ita servus homo est ? Grounded from that of Seneca ; Epistol . 51. Non ego ambitiosus sum ; sed nemo aliter Romae potest vinere , non ego sumptuosus , sed vrbs ipsa magnas impensas exigit , &c. I am not ambitious ; but no man otherwise can liue in Rome . I am not prodigall ; but without great expences , in the city there is no liuing . It is not my fault , that I am angry or luxurious , for I haue not yet setled the course of my life : These things are to be attributed vnto my Youth , not me . But why doe wee so deceiue our selues ? Likewise the same Philosopher , Epist. 58. in the conclusion thereof ; Inter causas malorum nostrorum , est quod vivimus ad exempla , nec ratione componimur , sed consuetudine abducimur , &c. Amongst the causes of those euills which happen vnto vs , one is , That wee liue by Example , not gouerned by Reason , but carried away by Custome . That which we see few doe , wee will not imitate ; but that which many practise : as if that were most honest , which is most frequent . According with that of the Poet Iuvenal , Satyr . 14. — Dociles imitandis Turpibus & pravis omnes sumus . — But to leaue further enforcing the Argument , and come to the Author , whom we reade thus : Multa quidem totam putrantur inepta per vrbum , Cumque petis causam , Mos jubet ista ferunt Anne igitur stolidi nos string at opinio vulgi ? Regulanum vita factio plebis erit ? Stamine sic fragili vel stramine Morio vinctus Vah , sibi compedibus crura sonare putat . Serviles , vilesque sumus prô vincômur immo , Vincîmur miseri , causaque nulla subest . ¶ Thus paraphrased : Follies , through all the City frequent be : If aske the cause ? Custome , 't is layd on thee . Shall the vaine humors of the vulgar Sect Prescribe vs rules our liues how to direct ? The Ideot , with a straw or weake thread bound , Thinkes , weighty fetters at his heeles to sound . Seruile we are , ( so made by our owne Lawes ) To thinke our selues gyv'd , when indeed 's no cause . A Meditation vpon the former Tractate . TRue God , true Life , From , By , In whom all things That truly liue , haue Life , ( from Thee it springs : ) God , Good , and Fayre , From , By , In whom , what breeds Goodnesse , or Beautie ; all from Thee proceeds . From whom to Turne , is to fall Miserably : In whom to Trust , is to stand Constantly : By whom to Hold , is to rise Instantly . Whose Faith , vnto good Actions vs accites ; Whose Hope , to Prayer , and Thanksgiuing inuites : Whose Charity , Vs vnto Him vnites . Who to all wretched sinners hath thus spoken : Aske ? haue , Seeke ? finde : but Knocke , and I will open . Whom none can Lose , that to the Right doth leane : None Seeke , but Cal'd ; none Find , but he that 's Cleane . To Know whom , is to Liue : Serue whom , to Raigne : Praise whom , the Soules eternall Blisse to gaine : Thou art the God all potent , Keeper alone , Of all that hope in Thee ; without whom none Can safety find , or be from danger free . " O! Thou art God , and there is none saue Thee , In Heauen aboue , or in the Earth below . Inscrutable things , and wonders great , wee know , Thou work'st , of which no number can be made . Praise , Honour , Glorie , ( More than can be said , ) Belong to thee . Thou in thy Counsels darke , First mad'st the World , and after Moses Arke , To patterne it : 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 E●● 〈◊〉 : 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 mo●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 Man within moderate bounds , and keepe in awe Th' Irregular , that would transgresse the Law : Else , to our dull capacities conuey ( By naming such ) things , that our weakenesse may The better vnderstand . Therefore they blame Plato , who Spirits doth so often name : And Socrates , with all the Stoicke Crew , Who to foole men , and make them thinke they knew Things hid from others ; in ambitious pride Deuis'd such ●oyes , neuer exemplify'de . Besides , if there be Spirits ? it implies , They must be either Friends or Enemies . If Friends ? they would continue vs in health , Bestow vpon vs Wisedome , Empire , Wealth : But these , we see , are otherwise obtain'd ; Knowledge and Arts by Industry are gain'd ; Empire , by Vertue ; Riches purchac'd are By Labour ; Health , by keeping temperate F●●e . If Enemies ? they hourely would extend Their Powers malevolent , Mankinde to'offend ; Especially those that themselues assure There are none such ; and that 's the Epicure And Sadduce ; yet these they hate in vaine : None are from Rocks precipitate , few slaine ; But they with others in like safety stand , As well secur'd by water , as by land . But in opinion contrary to these , Plato , Plotinus , Proclus , Socrates , Iamblicus , Porphirius , Biton , were ; The first of whom thinke you thus speaking heare : The Nature that 's Intelligible , growes To nine distinct degrees ; which he thus showes : The first is God ; Idea's haue next place ; Soules of Coelestiall Bodies haue the grace To be third nam'd , ( Intelligences they Are styl'd ; ) Arch-Angels in the fourth beare sway ; The fift , the Angels ; the sixt , Daemons claime ; Heroes the seuenth ; the Principates haue name In the eighth forme ; to Princes doth belong The ninth and last● Mens Soules are not among This Catalogue ; for these , as they incline To Vertue or to Vice , he doth confine Either vnto those Angels that be good , Or the bad Daemons , ( so hee 's vnderstood ; ) Being accordingly in that regard Subiect to sence of torment , or reward . I'insist on these too long , and now proceed To proofes more pregnant , such as we shall need . As God's eternall , void of all dimension , Not subiect vnto humane apprehension ; And as of all things th' Vniuersall Cause , Them gouerning : not gouern'd by the Lawes Of ought which is aboue him . And we finde , Men , Beasts , and Plants , each Creature in his kinde Is gouern'd ; but it selfe doth beare no sway . Reason to Truth thus points vs out the way , That in so distant and remote a state , Needs must be Creatures intermediate . And as we see in Nature , bodies be ( As Mettals , Stones , and of like qualitie ) Which haue no life ; others againe there are , As Men and Brutes , that haue in either share . So betwixt these must be by consequence ; Vnbodied things that haue both life and sence , And these the Spirits , Dreames will teach vs plaine , By their euents , that such about vs raine , To warne vs of the future . Thus we read ; Simonides finding a body dead , Gaue it due rights of buriall ; with intent , Next day to take leaue of the Continent , And to be shipt to sea . But the same night , This body , without terror or affright , Appear'd to him , and warn'd him to refraine His purpos'd voyage ; for if he the Maine Prov'd the next day , in that Barke he did hire , He should by Shipwracke perish and expire . Forewarn'd , he left his passage ; and 't was found , The Ship was that day sunke , the people drown'd . Now whence can any guesse this Vision came , Vnlesse't were from a Spirit ? for what name Can they else giue it ? Sylla in a dreame Was told , his death was neere : in feare extreame He wakes , he rises , calls his friends , his state In order sets ; yet all this while no Fate Did seeme to threat him : neither sence of paine Had he that time either in breast or braine . Which his Friends seeing , did his dreame deride : Yet he that day was apoplext , and dy'de . Brutus and Cassius in a battell set , With great Augustus at Philippi met : The night before the conflict , Caesar , cras'd , Kept both his tent and bed ; which much amas'd The generall Host. Marcus A●torius , then His chiefe Physition , ( of all other men Most chary of his person ) in his sleepe Was by Minerva warn'd , The Prince should keepe His bed no longer , but in any case Be in the battels front , the Foe t' outface : For of this ( done or not done ) was ensuing His future safety , or his present ruin . Augustus was persuaded , left his tent , And mounted on his steed . Obserue th' euent : The toile and labour that he tooke that day , Did not alone his Feuer driue away , Restoring him to health ; but as it hap'd , Was cause that he a greater danger scap'd . For Brutus souldiers thinking him still weake , Did with maine force into the Battell breake ; Seising his Tent , his Bed away they beare , Presuming still they had Augustus there . 'T is noted , how Calphurnia did complaine The very night before her Lord was slaine , Beseeching him , with sighs and many a teare , That he the next dayes Senat would forbeare ; Because of her sad dreame , which told his fate . But he in his ambition obstinate , Holding such vaine predictions of no force , With poniards stab'd , was made a liuelesse Corse . Nay he himselfe not many dayes before , Dream'd , He was snatcht away from earth , and bore Aboue the Clouds ; where , with Majesticke looke , To welcome him , Iove by the hand him tooke . Amilcar , who the Carthaginians led ; Besieging Syracusa , in his bed Him thought , That in his depth of sleepe he saw A souldier arm'd , inuiting him to draw His Army neerer ; for ( his fame to crowne ) He the next night should sup within the Towne . Encourag'd thus , he early rose next day , His Carthaginian Ensignes to display ; And gaue a braue assault : and yet he found But a false Omen , being tooke and bound , Was to the City led , Fate to fulfill , Where he both supp'd and lodg'd against his will. Wise Socrates , the night which did precode The day that Plato came to heare him reade , Dream'd , That he saw into his bosome fly A milke-white Swan , that sung sweet melody . This at the instant though he did neglect , Yet on the morrow , pleas'd with his aspect , He tooke him in his armes , and with extreame Rapture of ioy , he call'd to minde his dreame . And though the childe was then of tender age , Th' euent did aptly fi● with his presage . Nor do I these from prophane Authors cull , As if the sacred Scriptures were not full Of like examples ; Stories manifold Are in the Testaments both New and Old. Ioseph , from his owne Visions did diuine ; And so from Pharaoh's , of the Eares and Kine . The Baker and the Butler dreamd ; it fell To both of them as Ioseph did foretell . Nabuchadnezzars Image and his Tree , Were of such things predictions , as should bee . God call'd to Samuel in his sleepe , and told What should betide to Ely , being old . Like Visions too haue been conferr'd vpon Good David , and his sonne King Salomon . And in the Gospell , Ioseph in his rest , Was bid to take to wife the euer-blest and holy Virgin. After , To forsake That Countrey ; and his Spouse and Infant take , And with them into AEgypt make all speed , Till the Kings death , which shortly did succeed . We likewise reade , The Wise men of the East Were in a dreame forewarn'd , to see that * Beast Herod no more ; nor turne the way they came . How many of this nature might I name ? As that of Shimeon , and of Pilats wife : Examples in the holy Text are ri●e , And each where frequent . Then there is no doubt But there are such to leade vs in and out . In visible forme they likewise haue appear'd , Been seen to walke , to eat , to drinke and heard To speake more oft . Two Abraham did receiue Into his Tent ; and hauing ( by their leaue ) First washt their feet , they dranke with him , and eat ; At least vnto his seeming , tasted meat . An Angell to yong T●by was a friend , And trauel'd with him to his journies end . An Angell 't was , of the Coelestiall Crew , That in one night all AEgypt● First borne slew . When Daniel was with hunger almost dead , Him in the Lions den an Angell fed . An Angell came to Lot. An Angell 't was Met Balaam , and put speech into his Asse . Like stories from the Gospell we may gleane , Both of good Angels , and of Spirits vncleane . The Angell Gabriel in full forme and fashion Brought to the Virgin her Annuntiation . He that before our blessed Sauiour stood , To bring him comfort when his sweat was blood . He that from prison did Saint Peter free , And made that night a Gaole-deliuerie : He that tooke Philip vp , and to the place Brought him where then C●ndaces Eunuchwas ; Those that vnto the women did appeare , ( When Christ was rose from death ) in Vesture cleare ; All these were blessed Angels . Of the Bad We likewise many presidents haue had : As those with which mens bodies were possest , Some dumbe , and others speaking ; who confest Our Sauiour to be God. Some deafe ; and when One did torment the wretched Gadaren , With many other of that hellish Rout , Whom Christ himselfe extermin'd and cast out . But now , with leaue , a little to digresse , To finde some Learned , ( or esteem'd no lesse ) What they of Spirits thought . It doth exist Vpon Record , The Iewish Cabalist Rabbi Achiba was of constant minde , ( And wrot ) We Spirits should in all things finde ; In Earth , in euery Riuer , Brooke , and Fountaine ; In Floud , in Well , in Valley , Hill , and Mountaine ; In Plant , Herbe , Grasse , in Shrubs , in euery Tree : And when these Spirits 'mongst themselues agree , Earth yeelds aboundance , and affords encrease , Trees swell with fruits , Fields flourish by this peace : The Seas are calme , the Riuers wholsome , and Yeeld Fish in plenty , floating on the sand : The Aire is tempe'rate . But when they contend , The Earth growes barren , fruitfulnesse hath end ; Mildewes and Rots destroy both Grasse and Graine , And then the labouring ploughman toiles in vaine . Fruits wither on the trees , Riuers rebell , Leaue bare their channels , or in torrents swell : The Fountaines grow vnhealthfull , and distaste ; And in this mutinie all runnes to waste . The mustring Clouds obscure from vs the Sun ; The Heav'ns themselues into disorder run ; By Shoures tempestuous , and rough stormes of Haile , Then Inundations on the earth preuaile . The Lightnings flash , and loud-voyc'd Thunders rore , As if Time , tyr'd , his journey had giuen o're . Now , as th'agreeing Spirits cause our health , Pleasure , strength , gladnesse , with encrease of wealth : So those that are dissentious breed disease , Want , sorrow , dearth , with all things that displease . Learn'd Abram Avenz●●a the Magition , And Rabbi Azariel ( making inquisition By carefull study ) in their Works relate The cause to vs , of extreme Loue or Hate : Why that a man , his Kindred and Allyance , Ev'n his owne naturall Bloud , sets at defiance ; And yet his strange loue should so far extend , One that 's meere forreigne to select his friend . Againe , as we by proofe finde , there should be 'Twixt man and man such an antipathee , That though he can shew no iust reason why , For any wrong or former injurie ; Can neither finde a blemish in his fame , Nor ought in face or feature iustly blame ; Can challenge or accuse him of no euill : Yet notwithstanding hates him as a Deuill . They giue this reason ; The good Angels , they So far to peace and vnitie obey , That in the first they labour to attone , And ( could it be ) to make ev'n Opposites one ; Bee'ng still at hand , a friendship to persuade 'Twixt such as seeke each other to inuade . When the malignant Spirits sole intention Is to set men at discord and dissention ; To kindle malice , and the spleene inflame , To hate , yet shew no reason whence it came ; Ready to make him fly in that mans face , Whose friendship others gladly would embrace . King Ferdinand of Spaine ( their Annals say ) In his Procession on a solemne day , Attended by his Traine ; in Barcelon Was by a Traiterous Spaniard set vpon With a short dagger , and had then been slaine , Had he not worne that time a golden chaine , Which stayd the fatall blow . The Traitor tooke , And put to th' Racke ; with an vndaunted looke And constant suffering , could no other reason Giue to the King , of his vnnaturall treason , But , That the cause which to that act compeld him , Was , He ne're lov'd him since he first beheld him : Nor could he brooke him then , or reason why Shew of this deepe and strong Antipathy ; But in the midst of all his tortures vow'd , If instantly he freedome were allow'd , And that the King would him againe restore To his first state , hee 'd kill him ten times o're . Hence comes it , that some Iudges are not cleare . When Malefactors at the Bar appeare . Of this they are made conscious , when there 's brought Euidence 'gainst one , bee 't for a thing of nought , His Crime he aggrauates ; and in his fury , If they Not guilty bring , sends backe the Iury ; Stretches each quiddit of the Law , to finde Him culpable , onely to please his minde . Againe ; If for some capitall offence Another's brought : though Law hath no pretence , Nor Conscience , colour , how to make his peace ; Yet he shall striue th' offendor to release ; Cite Statutes in his fauour ; what appeares Most grosse , seeke to extenuate ; and with teares , If so the Iuries Verdict 'gainst him run , Pronounce the Sentence as against his Sonne : Neither by him perhaps before-time seene . Whence is the cause then of this Loue or Spleene ? Ev'n Princes are not from this passion free : In some Kings Courts how many rais'd we see ? One ev'n as high as Hamon lifts his head , And y●t for all that , no desert can plead : When as poore Mordechai , envy'd , out-brav'd , Who notwithstanding the Kings life he sav'd , Obscurely liues , his seruice not regarded , Nor with a single Sheckle once rewarded . Nor doth the Prince in this , his Power abuse ; Which by a story I can thus excuse . Two Beggars , as an Emperor once past by , Saith one , O , would this Great man cast an eye Vpon our wants , how happy were we than ? Saith the other ; How much happier were that man , On whom the prouidence of Heav'n would daine A gracious looke ? These words were spoke so plaine , The Prince o're-heard them ; and commanded both To come to Court. The silly men were loth , Fearing they 'had spoke some treason . Brought they were Into a stately roome , and placed there In two rich chaires ; and iust before them spread A table with two bak'd meats furnished ; Both without difference , seeming alike faire , One cram'd with Gold , other nought saue Aire . For these , they two cast lots : To him that said , He that trusts Heav'n , that man is only made , Hapned the Gold. To the other , ( that said , Well Shall he thriue that trusts man ) th' empty fell . The Emperor made this vse on 't : Lords you see What a great Traine hourely depends on me : I looke on all , but cannot all preferre That in my seruice merit . Nor do I erre ; 'T is their fate , not my fault : such onely rise By me , on whom Heav'n bids me cast mine eyes . How comes it , that a Poet shall contriue A most elaborate Worke , to make suruiue Forgotten Dust ? when no King shall expire , But he brings fuell to his funerall fire : No Optimate falls from the Noble throng , But he records his Elegeicke Song In mourning papers : and when all decayes , Herse , Shewes , and Pompe ; yet That resounds his praise . Of euery Match and Royall Combination , His Pen is ready to make publication : When all proue ag'd , forgotten , and blowne o're , " His Verse is still as youthfull as before ; " And sounds as sweetly ( though it now seeme dead ) " To after-Times it shall be euer read . What 's Gentry then ? Or Noblesse ? Greatnesse what ? The Ciuill Purple ? or the Clergy Hat ? The Coronet or Mitre ? Nay , the Crowne Imperiall ? What 's Potencie ? Renowne ? Ovations , Triumphs , with victorious Bayes ? Wisedome or Wealth ? Can these adde to thy dayes ? Inquire of Roman Brutus , ( syrnam'd Iust ) Or Salomon the Wise , they both are Dust. Learn'd Aristotle , Plato the Diuine ; From Earth they came , and Earth , they now are thine . Where are the Worthies ? where the Rich , or Faire ? " All in one common bed involved are . Mans Life 's a Goale , and Death end of the race ; And thousand sundry wayes point to the place : From East , the West , the North , the South , all come ; Some slow , some swift-pac'd , to this generall Doome . Some by the Wars fall , some the Seas deuoure ; Certaine is Death , vncertaine though the Houre . Some die of Loue ; others through Griefe expire ; Beneath cold Arctos these ; they by the Fire , The Torrid Zone casts forth ; forc'd to endure The scorching and contagious Calenture . Some the Spring takes away ; and some the Fall ; Winter and Sommer , others ; and Death , All. Consider well the miserie of Man , And weigh it truly ; since there 's none but can Take from his owne and others , thousand wayes ; But yet not adde one minute to their dayes . For now the Conqueror with the Captiue's spread On one bare Earth , as on the common Bed : The all-commanding Generall hath no span Of ground allow'd , more than the Priuat man. Folly with Wisedome hath an equall share ; The Foule and Faire to like Dust changed are : This is of all Mortalitie the end . Thersites now with Nereus dares contend ; And with Achilles , He hath equall place , Who liuing , durst not looke him in the face . The Seruant with the Master ; and the Maid Stretcht by her Mistresse : both their heads are laid Vpon an equall pillow . Subiects keepe Courts with Kings equall ; and as soft they sleepe , Lodging their heads vpon a turfe of grasse , As they on Marble , or on figur'd Brasse . Blinde Homer in the graue lies doubly darke , Against him now base Zoylus dares not barke . To him what attributes may we then giue ? And other Poets , by whom all these liue ? Who as their putrid flesh is long since rotten , So in their Sepulchres had lay'n forgotten , Like common men ; had not their Muse high-flying , Kept both these Worthies and themselues from dying . How in these dayes is such a man regarded ? " No , not so much as Oile or Inke rewarded . Yet shall a Sycophant or ballading Knaue , If he but impudence and gay cloathes haue ; Can harpe vpon some scurrilous Iest or Tale , ( Though fifteene times told , and i th' City stale ; ) Command a Great mans eare ; perhaps be able To prefer Sutes , and elbow at his table ; Weare speaking pockets ; boast , Whom he doth serue : When meriting men may either beg or starue . Past Ages did the antient Poets grace , And to their swelling stiles , the very place Where they were borne , denomination leant . Publius Ovidius Naso had th' ostent Of Sulmonensis added , and did giue The Dorpe a name , by which it still doth liue . Publius Virgilius likewise had th' addition Of Maro , to expresse his full condition . Marcus Annaeus , Lucanus Seneca , Bore title from his city Corduba . Caius Pedo was styl'd Albinovanus : Aurelius Olympius , Nemesianus . Some from the nature of their Poëms : Thus , Caius Lucilius was call'd Satyrus : So Livius Andronicus , Epicus : And Lucius Accius syrnamed Tragicus . &c. Some , from their seuerall Countries , because they Were forrein borne : Terens , from Africa , Is Publius Terentius Afer read . Titus Calphurnius , Siculus , as bred In Sicily . So many others had ( And that for sundry causes ) meanes to add Vnto their first : for with their worth encreast Their stiles ; the most grac'd with three names at least● Our moderne Poets to that passe are driuen , Those names are curtal'd which they first had giuen ; And , as we wisht to haue their memories drown'd , We scarcely can afford them halfe their sound . Greene , who had in both Academies ta'ne Degree of Master , yet could neuer gaine To be call'd more than Robin : who had he Profest ought saue the Muse , Serv'd , and been Free After a seuen yeares Prentiseship ; might haue ( With credit too ) gone Robert to his graue . Marlo , renown'd for his rare art and wit , Could ne're attaine beyond the name of Kit ; Although his Hero and Leander did Merit addition rather . Famous Kid Was call'd but Tom. Tom. Watson , though he wrote Able to make Apollo's selfe to dote Vpon his Muse ; for all that he could striue , Yet neuer could to his full name arriue . Tom. Nash ( in his time of no small esteeme ) Could not a second syllable redeeme . Excellent Bewmont , in the formost ranke Of the rar'st Wits , was neuer more than Franck. Mellifluous Shake-speare , whose inchanting Quill Commanded Mirth or Passion , was but Will. And famous Iohnson , though his learned Pen Be dipt in Castaly , is still but Ben. Fletcher and Webster , of that learned packe None of the mean'st , yet neither was but Iacke . Deckers but Tom , nor May , nor Middleton . And hee 's now but Iacke Foord , that once were Iohn . Nor speake I this , that any here exprest , Should thinke themselues lesse worthy than the rest , Whose names haue their full syllable and sound ; Or that Franck , Kit , or Iacke , are the least wound Vnto their fame and merit . I for my part ( Thinke others what they please ) accept that heart Which courts my loue in most familiar phrase ; And that it takes not from my paines or praise . If any one to me so bluntly com , I hold he loues me best that calls me Tom. Heare but the learned Buchanan complaine , In a most passionate Elegiacke straine ; And what emphaticall phrases he doth vse To waile the wants that wait vpon the Muse. The Pouertie ( saith he ) adde vnto these , Which still attends on the Aönides , As if that Poenia were their Queene and Guide , And vow'd , amongst them euer to reside . Whether thou do'st of Turkish battels sing , Or tunc thy low Muse to a softer string : Or whether thou the gentle Socke dost weare , Tickling with pleasure the Spectators eare : Whether thou in the lofty Buskin rage : When the long Tragicke Robe doth brush the Stage , Thou , Pouertie along with thee shalt bring , Whether thou Poëms write , or Poëms sing . Seuen Cities warr'd for Homer being dead ; Who liuing , had no roofe to Shrowd his head . Poore Tityrus deplores his fathers fields ; Rome , to the hungry Statius scarce bread yeelds . Naso , who many in that kinde surpast , Beyond the Hyperborean Pole was cast : Nor could shew cause for being thither cha●'d , But , That he lov'd the Sisters ; They , him grac'd . Nor hath the Poets Patron 's selfe been free From the strict lawes of dire necessitie ; But forc'd , through want , amidst the fields and groues , To keepe and feed th' AEmonian Herds and Droues . Wherefore Calliope ( who sung so well ) Did liue so long a Maid ; Can any tell ? She had not been a Virgin to this houre , But that ( to marry her ) she wanted dower . Meane time we spend our fruitlesse houres in vaine , And Age , of Want and Hunger doth complaine ; It grieues vs now , although too late , at last , Our Youth in idle Studies to haue past ; And what a folly 't is , we now haue found , To cast our Seed in an vnfaithfull Ground : That in our Youth we haue layd vp no store , Which might maintaine vs when our heads be hore ; And that our shaken Vessell , torne and thin , Can finde no easie Port to harbor in . Then Barren Muses , seeke some other Friend , For I henceforth a Thriuing Course intend . None with fresh Violets my Ashes grace , Or strow sweet fragrant Roses in the place . If any loues me , and intends to giue ? I wish to taste his bounty whilest I liue . What care I , when the Fates my Thread haue spun , Though Briers and Thornes my Graue shall ouer-run . Thou Tragicke Buskin , and thou Comicke Socke , Prime Muses of the Novenary stocke ; At length awake from your long bedded sloath , And giue me but one answer from you both : Whence growes this Innovation ? How comes it , Some dare to measure mouthes for euery bit The Muse shall tast ? And those , Approv'd Tongues call , Which haue pleas'd Court and City , indeed All ; An vntun'd Kennell : When the populous Throng Of Auditors haue thought the Muses sung , When they but spake ? How comes it ( ere he know it ) A Puny shall assume the name of Poet ; And in a Tympa'nous and Thrasonicke stile , ( Words at which th' Ignorant laugh , but the Learn'd smile , Because Adulterate ) and Vndenizen'd , he Should taske such Artists as haue tooke Degree Before he was a Fresh-man ? and because No good Practitioner in the Stage Lawes , He miss'd th' applause he aim'd at ; hee 'l deuise Another course , his fame to'immortalise : Imploring diuers Pens , ( failing in 's owne ) To support that which others haue cry'd downe . It was not so of old : Virgil , the best Of Epicke Poets , neuer did contest 'Gainst Homer . Ovid was so far from hate , That he did rather striue to imitate , Than maligne others : for of him we reade , That he did honour all who did precede : To loue those that came after , present , all , Indeed the Muses friends in generall . I spare to speake of those that liue ; I'embrace Their loues , and make them Vmpires in this case ; Who would , to curbe such insolence ( I know ) Bid such yong boyes to stay in Iericho Vntill their Beards were growne , their wits more staid ; And not to censure others , till they'aue made Works to exceed theirs ; to abide the test Of rough censorious Browes ; Better the Best : To attract the eares and eyes of Princes . When They haue done this , ( as some they enuy ) then They may be admitted Free-men , and so striue By Industry , how in that way to thriue . These at the Bench aime ; but mistaken far , For they must first be brought vnto the Bar. Perhaps too , there 's some other matter in 't , These so ambitious are to be in print ; And fearing their owne Weakenesse , therefore raile , Hoping to get their Bookes the better sale . But 't is a foolish pride to'awake those Muses ( Which otherwise had slept ) at their abuses . Of this neglect , or rather grosse despight , Will you the reason ? As these Rabbins write ; In Learned men ( or Morall , or Diuine ) There gouerne Spirits they call Saturnine , That only dote on pouerty , and which Will not endure that such men should be rich : But still against those Ioviall Spirits , that ar ' About Great men , they be at mortall war. Who ( though these Magnates be of generous mind , And in themselues to Bounty well inclin'd , With euery other Goodnesse ) thus inuade The Noble Patriot , ( th' Author to vpbrade ; ) This Pamphlet borrow'd is perhaps , or stolne ; Either the stile too pinching , or too swolne : Else , by the mouthes of others they complaine , 'T was done in flatterie , or hope of gaine ; And so diuert them from their good opinion . " I hope such Spirits haue not still dominion . Now those whom they Mercuriall Spirits call , Possessing Them of no desert at all , ( Of whom I speake ) aptly their humors bend , To sooth vp such as Great men stil attend ; And ( as by a conspiracie ) so apply Their mutuall paines and common industry , That ( by the Saturnines not bee'ng offended ) What er'e they do is fauour'd and commended . I write not this in a persuasiue way To giue faith to ; but tell you what such say As were great Iewish Doctors : make expression Of what they writ . Excuse then my digression . Yet all this while we haue not gon so far , As to define to you what Angels ar ' . It is a question difficult and hard , And hath been in the holy Text much spar'd . Much more perspicuous 't is , to signifie The nature of th' eternall Deitie , Than th'Angels Essence : because that relation Is much more neerer vnto our saluation . Yet notwithstanding , Mans industrious reach ( As far as probabilitie can stretch , ) Hath sought to plumbe that Depth with Reasons Line . Much better 't is ( saith One ) of things Diuine , Coelestiall , and Superior , to enquire Something , ( although but little ) and admire ; Than of the things Inferior , and Below , Be able to demonstrate much , and know . Now the word Angelus doth not imply His proper essence , but doth signifie His Place and Office , as Gods Messenger . It is a name , to no Philosopher Was knowne of old : Spirits and Minds they knew , But not the Angels ; they to them were new . All that aboue the Moone haue their aboads And residence , the Platonists call gods . All those sublunary , they Daemons styl'd ; As Apuleius , in his booke compyl'd De deo Socratis , makes ample mention , According to his humane apprehension . We know their Places , and their Offices , But of their Natures and their Substances , Onely so far ( no farther ) we dare skan , Than that they are more excellent than man. Thus by the Psalmist warranted , who sayes , ( When our Nobilitie he semees to praise , And what Man was before he did transgresse ) Thou mad'st him than the Angels little lesse . Some would allow them Bodies : and of them , Tertullian one ; another , Origen . From Genesis : The Sonnes of God ( 't is there ) Seeing Mens Daughters , and how faire they were , Tooke them to be their Wiues . Now both agree , That these no other could than Angels be . Who if they married , must haue Bodies ; those Compos'd of Forme and Matter , to dispose , Else how should they haue Issue ? And againe ; How are bad Sprites sensible of paine , In Hells eternall torments , if there faile That Substance on the which Fire may preuaile . So diuers of the Fathers were of minde : For in Saint Austines Comment you may finde , The subtile essence of the Angels ( pure At first , that they more fully might endure The sence of Fire ) was grossed in their Fall , Of courser temper than th' Originall . Moreouer , Damascenus is thus heard ; Each thing created , if with God compar'd , ( Who onely incorruptible is ) shall finde Them Grosse , and all materiall in their kinde . For He alone 't is , we may truly call Vnbodied , and Immateriall . Ambrose , Lactantius , and Basilius , Rupertus , Atlas , Athanasius , With Firmianus , did beleeue no lesse , As more at large their publique Workes expresse . To these , oppos'd in censure others are , Who in their best of judgements , not once dare Allow them Bodies , but meere Spirits to bee , Void of all matter : and in this agree Nazianzen , Gregorie , Thomas Aquine , Saint Chrisostome , and Thomas Argentine , Alexander Alexandri , and Marselius , Bonaventura , Augustinus Niphus , Hugo de S. Victore , Scotus ; men Gen'erally approv'd , and with these Damascen : Who saith , That in respect of God on hye , ( His Pewer and most inserutable Qualitie ) They may be said to haue Bodies ; yet he wou'd Not haue it be so simply vnderstood , But that they are not all so exquisite , As mutable , confin'd to place finite . When as his Nature , more Diuine by farre , Is subiect to no Change , as Angels ar ' ; An Infinite , a Majestie so Immence , No place can circumscribe his Eminence . To leaue Authorities , yet make this plaine , Let 's see what grounds from Reason we can gaine : If they haue bodies ? they must needs be linkt Of members , as Mans is ; Organs distinct , And like composure ; else they must be fram'd Confus'd , and without those which we haue nam'd . If Limbs and Organs ? consequently then They must haue Sence : if Sence ? Passions , as men ; And therefore capable of Perturbation , So of Corruption , and of Alteration ; As bee'ng compos'd of Contraries ? If we say , Th' are from Corruption free ? t' infer that they Their bodies neuer can put off , and so Into a grosse absurditie they grow , To make them in worse state than Man : for he Puts off all Cares with his Mortalitie . But on their perpetuitie doth depend Trouble and Toiles sence , which can neuer end . Againe , if Bodies ? they must either be Hard , to be felt , and of soliditie ; Or else Liquid and soft . If stand vpon The last , th' are signes of imperfection , Subiect to be diuided , and to take Strange shapes vpon them , and the first forsake : As , to be chang'd to Water or to Aire . Which doth not stand with sence : for if we dare Allow them hard and sollid , we' are deluded ; Since such , from other Bodies are excluded , ( As in dimention limited , and space ; ) " Because two Bodies cannot haue one place . Nor can they with that quicke celeritie Moue in one Sphere , then in another be . 'T must likewise follow , That such as are sent Downe to the Earth , cannot incontinent , But with much difficultie or'ecome the way ; First in one Heav'n , then in another stay ; Haue time to penetrate ( as needs it is ) Now that Coelestiall Body , and then this . When as ( if Alphraganius we may trust , Or Thebit , Arabs both ) of force it must Be a great distance . For these Authors write , If that an Angell in his swiftest flight , Should from the eighth Heauen , to the Earth descend , A thousand miles in threescore minutes to spend , ( So far remote they are , if truly told ) Six yeares six moneths his journey would him hold . But now , what difficult to some may'appeare , To reconcile , and all those doubts to cleare : Ev'n as Mans wisdome being lustly way'd With Gods , to be meere Foolishnesse is said ; Not that it is in its owne nature so , And that , than Brutes , he doth no further know ; But in respect of God's , so pure and holy , It in that sence may be reputed Folly. So th'vncorporeall Spirits , Bodies claime , Which if we with th' Almighties Essence name , In that regard , 't is palpable and grosse , No better to be styl'd than Dung and Drosse . Now by the Sonnes of God , who beheld then , The Daughters which were said to be of Men , Is meant the Sonnes of Seth , ( to make it plaine ; ) Seeing those Daughters which were come of Cain , Of them tooke wiues , each where he liked best . Heare in a Lateran Councell , what 's exprest Touching Spirituall and Corporeall Creatures ; Distinguisht thus : The great God , of all Features The sole Creator , Visible and Vnseene , Spirituall , and those which Bodied beene ; Who from Times first beginning hath both fram'd , Spirituall , and those Corporeall nam'd ; By which we vnderstand Angelicall , And Mundane here below . He after all , Did then create Man in his blest estate , Both Soule and Body to participate . The Phrase of Scripture doth confirme as much , As oft as it doth on the Spirit touch : A Substance without Body it approoues . The Spirit is God ( saith Iohn ) and it behooues All such as will in worship fall before him , Meerely in Spirit and in Truth t'addore him . Besides , Saint Luke doth witnesse , One mans brest , At once of a whole Legion was possest Of vncleane Spirits . Which had they Bodies , How Could it sufficient place to them allow To'inhabit ? when each Legion doth by List , Of six thousand six hundred sixty six consist . If there be any of Saint Gregories mind , To thinke that Angels are to Place design'd ? All such must vnderstand , it is not meant According to the limited extent Of their Angel-like Substances , but rather ( Which from their great employments we may gather ) Of their owne vertues the determination , In the determin'd place of operation . Nor is 't of force , That Angels by their Fall Should gaine a Substance more materiall , On which th' infernall Fire it selfe might feed : Of such a spissed Substance there 's no need , Since of their lasting torments , without pause , The Fire is not the sole and principall cause ; But as an Instrument , a power it hath From Gods owne hand and iust incensed wrath . To the three Ternions I returne againe , Linkt fast together in a nine-fold Chaine ; 'Mongst whom there 's difference in Intelligence , As there is in degrees of Excellence : For the more Noble , to the Lesser still Infuseth Knowledge , by th' Almighties will. The Second to the Third is like industrous , And , as degreed , 't is more and more illustrous . This Knowledge more perspicuous is and cleare In the first Chorus , than it doth appeare i th' Second , Third , or Fourth , so to the Last , Of those that are o're things Terrestriall plac't . This in the Prophet Zacharie's made plaine : When God his People would redeeme againe From their Captiuitie in Babylon ; He in his Vision saw the Holy-One Reueale it vnto one of the Superiors , Which he communicates to his Inferiors ; They to the Prophet . Vnto this coheres What in Saint Austines Booke as plaine appeares ; As we perceiue the Moone , the Stars t'out-shine , And the Sunnes light more splendrous and Diuine , Than the Moone 's shewes ; so'tis in the degrees Of those forenam'd Coelestiall Hierarchees . Foure Angels , as foure Vice-royes , are exprest , To sway the foure Windes , plac'd aboue the rest ; All Princes , and with mighty power endu'd , Remarkable for that their Celsitude . The East , whence Eurus blowes , swayes Michael : The West , whence Zephyre breathes , guides Raphael : The North , whence Boreas blusters , Gabriel : The South , whence Auster comes , rules Vriel . Which from th' Evangelist some Doctors ground , Because 't is in th' Apocalips thus found : On the foure Angles of the Earth I saw Standing foure Angels , those that kept in awe The foure great Windes , restraining them from blowing On Earth , on Sea , or any Tree then growing . Some write , That ouer euery Heauen or Sphere , A seuerall Angell's plac'd , and gouernes there . The Sophists , those Intelligences call : The Hebrewes , Cherubims : whose lots thus fall ; Metraon doth the Primam Mobile guide : Ophaniel , in the Starry Heav'n reside : The Sunnes Sphere , Varcan : the Moones lower rayes Arcan disposeth : Mars ( his ) Lamach swayes ; Mercuries , Madan : Ioves , Guth : Venus Star , Iurabatres : and Saturne's seene from far , Maion : And all these in the height they'enioy , Haue power , Inferior Spirits to employ . Seuen Angels ( as the Scriptures witnesse ) stand Before th' Almighty , prest at his command ; And these by his Diuine infusion , know How to dispose of all things here below , As those Coelestiall : who doth institute Those Seuen , his Diuine Will to execute . Yeares , Dayes , and Houres , amongst them they diuide ; The Planets and the Stars they likewise guide . The President of Sol is Raphael ; The Guardian of the Moone , call'd Gabriel : Chamuel the third , Mars his bright Star protects ; Michael , the Sphere of Mercury directs : Adahiel , o're Iove hath domination ; And Haniel , of Venus gubernation : Zaphiel is Saturnes Prince . And of Spirits seuen Saint Iohn makes mention , with their place in Heauen : I saw seuen Angels stand before the Throne Of the Almighty ; and to euery one A seuerall Trumpet giuen . [ &c. ] The Rabbins , they , And Cabalists , further proceed and say , ( How warranted I know not ) That there be Twelue Potents of this Diuine Facultie ; Three Orientall , and three Occidentall ; Three Septentrionall , and three Meridionall . Chaoz the first great Easterne Power they call , Whose Prince Malthidielis , and he swayes all That doth belong to Aries : the next place Corona hath ; and Varchiel hath the grace Of that to be chiefe Regent : Leo hee Hath subiect in his second Empyree : Hermaus the third ; Adnachiel doth carry That potencie , and rules the Sagittary . The first Power Austral they Panthaeon stile ; Asmodes Prince , in that doth reconcile The Signe call'd Taurus : and the second , Tim , Hamabiel is the Prince that gouernes him . In the Signe Virgo , Haim is the third borne , Hannuel the Prince , and gouerns Capricorne . The first Septentrionall , Bethzan , Manuel Prince , And he the Signe of Cancer doth conuince . The next , Zonocharel by name they know , Barchiel the chiefe , and rules o're Scorpio . Ouer the third , Elisan , Varchiel reignes ; He Pisces in his Principate containes . The first of th' Occidentall , Gelphor , and Ambriel the Prince ; the Gemini they stand Beneath his sway . Bleor the next ; his Lord , Zaniel , who guides the Scepter and the Sword. Caphet the last ; Cabriel the President , And o're Aquarius hath the gouernment . Others there be that do not doubt to say , That the foure Elements are forc'd t' obey Foure seuerall Angels : Seraph reignes o're Fire ; Cherub the Aire ; and Tharsis doth aspire Ouer the Water : and the Earths great Lord , Ariel . The Hebrew Rabbins thus accord . But since of these the Scriptures make no mention , Far be it that the least of mine intention Should be ro create Angels . Hence it came , That at a Roman Councell , in the name . Of Zachary then Pope , one Aldebert , Another Clement , seeking to subuert The Church by Schismes ; were to the Consistorie Summon'd , and there conuict of Heresie . For thus they pray'd ; O Angell Vriel , Angell Adimus , Angell Raguel , Angell Sabaothe , Angell Michael , Angell Tubuas , Angell Semibel , &c. This in the Synod was no sooner read , But they thus instantly were censured . The very words of that Decree these are : Of all those names , most of them new and rare , Of whom they invocate , Michael alone , An Angell we acknowledge ; the rest none . By that , and elsewhere it is manifest , That other names than are to vs exprest In sacred Scriptures , none ought to deuise ; Since from such Curiosities arise Schismes , Heresies , Opinions execrable , ( Erring from Truth ) diuellish and damnable . Nor are these darke words , by these Rabbins vs'd , Other than Phancies , not to be excus'd ; Wherein some things signifi'cant are exprest , Borrow'd from Naturall causes at the best . For instance ; Seraph , if we but retyre To the words force , importeth nought saue Fire : Cherub , Aire ; Tharsus , Water ; Ariel , Earth : And these at first had from those Doctors birth , Ev'n by their owne confession . If you please , Thinke of the rest as hath been said of these . Creaturae quaedam aeterna sunt à posteriore ; à priore solus Deus est aeternus . Explicit Metrum Tractatus quarti . Theologicall , Philosphicall , Poeticall , Historicall , Apothegmaticall , Hierogriphicall and Emblematicall Obseruations● touching the further illustration of the former Tractat. AS Fire cannot be long smothered , but it will finde vent ; nor the Sunne be so eclipsed and clouded● but it will soone worke it selfe into it's owne natiue glory and splendor : so the Omnipotencie of the great Creator cannot be so darkened , either by the stupidity of the Ignorant , or the malicious obstinacie of the seeming-Wise , but euen out of their voluntarie Blindnesse it will extract it 's owne Brightnesse . Prophane Lucian , who so generally taxed all the gods , as that he was held scarcely to beleeue that there were any , and therefore purchased to himselfe the Character of Blasphemus Maledicus , &c. yet he in one of his Coelestial Dialogues ( so stiled because they meerely consist of conference held amongst the vpper Deities ) in a discourse betwixt Ma●s and Mercury , introduceth Mars speaking of Iupiter to this purpose : — I will , ( saith he ) If my inherent Power I'assume to me , Ev'n when I please , drop from the Heav'ns a Chaine , To which lay all your hands , and you in vaine Shall striue to pull me thence : and yet with ease ( And ioyne to you the vast Earth and the Seas , With all their pondrous weight ) one minutes space Shall draw you vp to my sublimer place . &c. In which Power ascribed vnto Iupiter , as acknowledging one superior Deitie ; what doth hee lesse , than sleight and vilifie the weakenesse and deficiencie of all such Idols on whom Diuine honors are superstitiously conferred ? I began the former Tractate with the Hierarchie of Angells , their three Classes or Ternions , their order and concatination ; in which I haue proceeded with that plainenesse , that I hope they need no further demonstration . As also of the opinion of the Sadduces and others , who will allow no Spirits or Angells at all ; their weake and vnmomentary Tenents being with much facility remoued . I now proceed to this vnresistable conclusion , That the obiect and end of Gods diuine Will in the creation of all things , was no other , than his Grace and Goodnesse , in which he continued from all eternitie , and so he might haue done , without the helpe , seruice , or ministerie of any Angell or Creature whatsoeuer , which neither to the ornament , conseruation , or augmentation of his Diuine Nature , can adde or detract . And that his Almightinesse was pleased to vndergo this great Worke of the Creation , it was his free-Will , and no Necessitie , that obliged him vnto it . And he that in his Diuine Wisdom and Goodnesse had Will to make things , hath the same Power to dispose them , by which he created them ; and as much do we owe vnto him , for the Dangers from which he deliuereth vs , as for the Health , Wealth , and Dignities with which hee blesseth vs. For as Saint Hierome saith . The treasures of Vices in vs , are the aboundance of Goodnesse in God , &c. Angels were the first Creatures God made , created pure as the Light , ordained with the Light to serue God , who is the Lord of Light : They haue charge to conduct vs , wisedome to instruct vs , and grace to preserue vs : They are the Saints Tutors , Heauens Heraulds , and the Bodies and Soules Guardians . Furthermore as Origen saith , Euery ones Angell that hath guided him in this life , shall at the last day produce and bring his Charge forth whom he hath gouerned . They at all times and in all places behold the majestie of the Heauenly Father . And according to Saint Augustine , they were created Immortall , Beautifull , Innocent , Good , Free , and Subtile , resembling a far off the Essence of God himselfe . Saint Basil saith , The Angels suffer no mutation or change , for amongst them there is neither Childe , Youth , nor Old man ; but in the same state they were created in the beginning , they stil persist , and so vnchangeably shall to all eternitie . And Saint Augustine in his Booke De vera Religione , vseth these words : Let not the worship of men that be dead be any Religion vnto vs ; who if they liued piously , and died good men , desire no such honor to be conferred vpon them : but they desire that Hee onely should be adored by vs , by whose illumination , they reioyce , that wee shall become partakers of their blessednesse . Therefore they are to be honored for imitation , but not worshipped for Religion . And after , speaking of the Augels , he addeth this : We honour them in our Charitie , but not in any Seruilitie ; neither do wee build any Temples vnto them . For they would not be so honoured of vs , knowing that we our selues , if we be good men , are the Temples of the euer liuing God. For our instruction therefore it was written , That the Angell forbad man to bow to him , but to giue all worship and reuerence to that Great God , to whom he with him was a fellow seruant . God vseth their ministerie and seruice not only to the celebrating of his owne glory , ( as Psal. 103. vers . 20 , 21. Praise the Lord ye his Angels that excell in strength , that do his commandement in obeying the voice of his Word . Praise the Lord all yee his Hosts , yee his Seruants that do his pleasure . ) But also when he employeth them to deliuer any message vnto man ; as Numb . 22. vers . 32. And the Angel of the Lord said vnto him , Why hast thou stricken thin● Asse now thrice ? &c. As also , Genes . 19. & 13. For wee will destroy this place , because the Cry of them is great before the Lord ; and the Lord hath sent vs to destroy it . He employeth them likewise in the gouernment of the world : For by him were all things cre●ted , which are in heauen , or which are in earth ; things visible and invisible , whether they be Thrones , or Dominions , or Principalities , or Powers ; all things were created by him , and for him , &c. He vseth them in the deliuerance and protection of the Faithfull . Acts 5.19 . But the Angell of the Lord by night opened the prison doores , and brought him forth , &c. By their care and employment some are instructed in the Law of the Lord , and to haue the Gospell propagated ; Acts 16.9 . Where a Vision appeared to Paul in the night : There stood a man of Macedonia , and prayed him , saying , Come into Macedonia and helpe vs , &c. They comfort the Saints in afflictions , as well in things that belong to this bodily , as spirituall life ; they strengthen them when they faint ; sometimes cherish , and at other times chastice them . Reg. 2.1.3 . Then the Angell of the Lord said to Elijah the Tishbyte , Arise , and goe vp to meet the Messengers of the King of Samaria , and say vnto them , Is it not because there is no God in Israel , that you go to enquire of Baalzebub the god of Eckron , &c. Acts 27.23 , 24. Paul saith , For there stood by me this night the Angell of God , whose I am , and whom I serue , saying , Feare not , Paul , for thou must be brought before Caesar , and Loe , God hath giuen vnto thee freely , all that saile with thee . They are Gods Avengers of the reprobat and such as oppose his Church & people : Esay 37.36 . Then the Angell of the Lord went out , and smote in the Campe of Assur an hundred fourestore and fiue thousand . So when they arose early in the morning , behold they were all dead Corps . Of their seuerall apparitions and sundry employments much more might be said , but these few may serue to illustrate the rest . Yet notwithstanding , that great is their power and excellence , and that God vseth their ministerie in preseruing and protecting vs , and bestowing many benefits and blessings vpon vs ; yet as wel by their owne saying , as the sentence of the Apostles , it is manifest , no Diuine Worship is to be conferred vpon them , but vpon God onely . Before I come by seuerall histories to enlarge that argument handled in the premisses ; namely , That euen by Dreames it may be concluded that there be Spirits . I will speake something of Dreams in general . Aristotle defines them thus : Somnium est phantasmain somno factum : i. A Dreame is a phantasie begotten in the sleepe . Chrisippus the Philosopher after this manner ; It is a discerning or explaining force , signified by the gods vnto men in their sleepes : for so saith Cicero , Lib. de Divinat . Erasmus , Lib. 3. Apotheg . thus derideth such mens superstitions as are inquisitiue after the expositions of their Dreames : Those things ( saith hee ) which you do waking , you regard not ; but after your dreams you solicitously enquire . But to the felicitie or infelicitie of Man it is not so much auaileable , what you suffer in your sleepe , as that which you do being awake : for what euill you then commit , you are to feare the wrath and anger of the gods , and some sad punishment ensuing ; but for the other not . Thales being asked , How far a Lie differed from a Truth ? made answer , Iust so far as the eye differeth from the eare : Intimating , That all those were of an vndoubted faith which we see with our eyes ; but many things fabulous reported , heard with our eares , come short of credit . Something alluding to that Homericall fiction of Dreames : Of which ( saith he ) those which fly in at the Horny port are true ; but those which enter at the Ivorie gate are false . By the Horny port meaning the eyes , by reason of the resemblance of their colour with horne : by the Ivory way , the mouth ; alluding to the whitenesse of the teeth . Seneca , in Hercul . Furent . calls Sleepe , The better part of mans life : — Tu ô Domitor Summe , malorum requies animi , Pars humanae melior vitae , &c. Of Euils , thou the chiefe and best Releaser ; of the minde the rest ; The better part of humane life ; Asswaging griefe , compounding strife . Aristotle saith , That Sleepe is the Medium betwixt life and death . And in his Booke de Som. & Vigil . If Dreams come from the gods , wise men should find the euent of them in the day : neither can they come Divinitus , or from aboue , because Dreames are as frequent with other Creatures as with Men. Eccles. cap. 34. As he that would take hold of a shadow , or pursueth the winde ; so he , that is intentiue after Dreames . There are some define them the sleepie agitations of the waking minde . According to Seneca , in Octav. Quaecunque mentis agitat infestus vigor , &c. Such things as trouble and disturbe the mind , Are , when we be to drowsie sleepe inclin'd : Then tost and canvast this way ; that againe , Within the priuat chamber of the braine . Ovid , lib. 2. Eligiar . thus speaketh of them : Tu levis es multóque tuis ventosior alis , Gaudiaque ambigua dasque negasque fide . Thou' art light , and much more windy than thy wings , Ioyes , with ambiguous Faith , thou tak'st and brings . And Tibull . lib. 3. Eleg. 4. Somnia fallaci ludunt temeraria nocte ; Et pavidas mentes falsa timere facit . Rash Dreames deride vs in the doubtfull night ; And timerous mindes perplex with false affright . But these are more perspicuously set downe by the excellent Poet Claudian , in Praefat. lib. 6. de Consol. Honor. Omnia quae sensu volvuntur vota diurno , Tempore nocturno reddit amica quies . All things we muse on in the day , to keepe , The friendly rest returnes vs in our sleepe . The Huntsman , when his weary limbes he throwes Vpon his bed , his minde a hunting goes Vnto the Chace , he shouts and hollowes there , As if the present Game before him were . The Iudge is troubled , Discord to compound : The Charioter , to measure out the ground , In which to try his Coach-Steeds . Louers dreame Of their stolne pleasures . And with thirst extreame , The dry-sicke man , th' imaginarie cup Lifts to his head , and thinkes to quaffe all vp . And me , the Muses Study doth accite To a new trouble in the silent night ; Ev'n in the middle of Ioves starry Towre , Before his feet my Numbers forth to powre . I cannot forget ( for the excellencie thereof ) here to insert one of Sr Thomas Mores Epigrams thus exprest : Non es , dum in somno es , dum nec te vivere sentis , &c. Thou art not , whilest thou art asleepe ; thou then Dost not perceiue thy selfe aliue ; but when Thou art awake . Dreame thou art rich , or wise , Yet thou a poore man , or a foole , may'st rise . He then that thinkes himselfe most happy , and Proud of his fortunes , doth on tip-toes stand ; So oft as night comes , ceaseth to be blest , Is so oft wretched as he lies to rest . From Poetry , I come to History . Aristotle writeth of one Eudemus of Cyprus , his familiar friend ; who trauelling to Macedonia , came to the noble City Phaecas in Thessaly , then groaning vnder the immanitie of the barbarous Tyrant Alexander . In which place falling sicke , and being forsaken of all the Physitions , as one desperat of recouerie , a yong man appeared vnto him in a vision ; who told him . That in a short space hee should be restored to his former health . Next , That within a few dayes the Tyrant should be remoued by death . And lastly , That at the end of fiue yeares he himselfe should returne home into his country . The two first predictions happened accordingly ; he being restored to his former strength , and Alexander the Tyrant perishing , being slaine by the brothers of his wife . But in the fifth yeare , when ( encouraged by his vision ) he had hope to returne from Sicilie into Cyprus , he was ingaged by the way in a battell fought against the Syracusians , and slaine . His Vision therefore was thus interpreted ; That when the Soule of Eudemus was departed from his body , it was said to returne againe into it's owne Countrey , or into his hands againe who first leant it . The father of Galen the excellent Physition , was in a Dreame admonished , to educate and tutor his sonne , being then a Childe , in the study and practise of Physicke : which he accordingly did . In which , to what eminence and admiration his industry brought him , his learned Workes euen to this day testifie of him . Quintus Catulus a noble Romane , saw ( as hee thought ) in his depth of rest , Iupiter deliuering into the hand of a Childe the Ensigne of the Roman People : and the next night after , hee saw the same child hugged in the bosome of the god . Whom Catulus offering to pull thence , Iupiter charged him to lay no violent hands on him , who was borne for the weale and preseruation of the Roman Empire . The very next morning , when Q. Catulus espied by chance in the street , Octavianus Augustus , ( then a childe ) and perceiuing him to be the same , he suddenly ran vnto him , and with a loud acclamation said , Yes , this is he whom the last night I beheld hugg'd in the bosome of Iupiter . A rich Vessell of Gold being stollen out of the Temple of Hercules , Sophocles by his Genius was shewed the Theefe in his sleepe : which for the first and second apparition hee neglected ; but being troubled the third night , he went to the Areopagus or hill of Mars , which is a village neere vnto Athens ; and there causing the Areopagitae , ( i. the Optimates of the City ) to be assembled , he told them the whole circumstance before related . Who vpon no other euidence , summoned the party to make his appearance : who after strict examination , confessed the fact , and made restitution of the Vessell . For which discouery , the Temple was euer after called Templum Herculis Indicis . Alexander the Philosopher ( a man knowne to be free from all superstition ) reporteth of himselfe , That sleeping one night , hee saw his mothers funeralls solemnised , being then a dayes journey distant thence : and waking , in great sorrow and many teares , hee told this apparition to diuers of his Familiars and Friends . The time being punctually obserued , certaine word was brought him the next day after , That at the same houre of his Dreame his mother expired . Iovius reporteth , That Sfortia , Anno 1525 , in a mornings slumber dreamed , That falling into a Riuer , he was in great danger of drowning : and calling for succour to a man of extraordinary stature and presence , ( such as Saint Christopher is pourtrayed ) who was on the farther shore , he was by him sleighted and neglected . This Dreame he told to his wife and seruants , but no farther regarded it . The same day , spying a child fall into the water neere vnto the Castle Pescara , thinking to saue the childe , leaped into the Riuer ; but ouer-burthened with the weight of his Armor , he was choked in the mud , and so perished . The like Fulgentius , lib. 1. cap. 5. reporteth of Marcus Antonius Torellus Earle of Cynastall : who , admonished of the like danger in his sleep , but contemning it , the next day swimming ( in which exercise he much delighted ) though many were neere him , yet he sunke in the midst of them and was drowned , not any one being at that time able to helpe him . Alcibiades Probus ; Iustine and Plutarch relate of him , That a little before his death , ( which happened by the immanitie of Tismenius and Bag●as , sent from Critia ) dreamed , That he was cloathed in his mistresses Petticoat or Kirtle . Whose body , after his murther , being throwne out of the city naked , and denied both buriall and couerture ; his Mistresse in the silence of the night stole out of the gates , and couered him with her garment as well as she was able , to shadow his dead Corps from the derision and scorne of his barbarous enemie . No lesse strange was the Dreame of Croesus , remembred by Herodotus and Valerius Max. Lib. 1. Cap. 7. Who of Atis ( the eldest and most excellent of his two sonnes ) dreamed , That he saw him wounded and trans-pierced with steele : And therefore with a fatherly indulgence sought to preuent all things that might haue the least reflection vpon so bad a disaster . And thereupon , where the youthfull Prince was before employed in the wars , hee is now altogether detained at home in peace . He had of his owne a rich and faire Arcenall or Armorie furnished with all manner of weapons , ( in which hee much delighted ) which is shut vp , and hee quite debarred both the pleasure and vse thereof . His Seruants and Attendants are admitted into his presence , but they are first vnarmed . Yet could not all this care preuent Destiny ; for when a Bore of extraordinarie stature and fiercenesse , had made great spoile and slaughter in the adiacent Region , ( insomuch that the king was petitioned , to take some order how he might be destroied ) the noble Prince by much importunitie and intercession obtained leaue of his father , to haue the honour of this aduenture : but with a strict imposition , that he should expose his person vnto no seeming danger . But whilst all the Gallantry that day assembled , were intentiue on the pursuit of the Beast ; one Adrastus aiming his Bore-speare at him , by an vnfortunate glance it turned vpon the Prince and slew him . Valerius Maximus telleth vs of one Aterius Ruffus a Knight of Rome ; who when a great Sword-play was to be performed by the Gladiators of Syracusa , dreamed the night before , That one of those kinde of Fencers called Rhetiarij ( which vsed to bring Nets into the Theatre , and by cunning cast them so to intangle their aduersaries , to disable them either for offence or defence ) gaue him a mortal wound . Which dream he told to such of his friends as fate next him . It happened presently after , That one of those Rhetiarij was brought by a certaine Gladiator ( being then Challenger ) into a Gallery next vnto the place where Aterius and his friends were seated as spectator : Whose face hee no sooner beheld , but hee started ; and told his Friends , that hee was the man from whose hands he dream'd he had receiued his deadly wound . When suddenly rising with his Friends to depart thence , as not willing to tempt that Omen ; in thrusting hastily to get out of the throng , there grew a sudden quarrell : in which tumult Aterius was transpierced by the same mans sword , and was taken vp dead in the place , being by no euasion able to preuent his fate . Cambyses King of Persia , saw in a Vision his brother Smerdis sitting vpon an Imperiall Throne , and his head touching the clouds . And taking this as a forewarning , that his brother had an aspiring purpose to supplant him , and vsurpe the Crowne ; he wrought so far with Praxaspes , a Nobleman , and then the most potent in the Kingdome , that by his practise he was murthered . Yet did not all this avert the fate before threatned : for another Smerdis , a Magition and base fellow , pretending to be the former Smerdis , and the sonne of Cyrus , after enioyed the Kingdome : and Cambyses mounting his Steed , was wounded with a knife in his hip or thigh , of which hurt he miserably died . Many Histories to the like purpose I could cite from Aristotle , Plato , Hippocrates , Galen , Pliny , Socrates , Diogines , Laertius , Themistocles , Alexander Aphrodiensis , Livy , AElianus , and others . As of Ptolomeus besieging Alexandria . Of Galen himselfe , Lib. de venae Sectione . Of two Arcadians trauelling to Megara . Of Aspatia the daughter of Hermilinus Phocensis , who after was the Wife of two mighty Kings ; Cyrus of Persia , and Artaxes : whose history , Elianus , de Varia Historia , lib. 12. writeth at large . As also that of Titus Atimius remembred by Cicero , Lib. de Divinat . 1. By Valer. Maxim. Lib. 1. Cap. 7. By Livy , lib. 2. By Macr●b . Saturn . 1. with infinite others . To the further confirmation that there are Spirits , I hold it not amisse to introduce some few Histories concerning Predictions . The Emperor Nero asking counsel of the Diuell , How long his empire and dominion should last ? Answer was returned him from that crafty and equivocating Pannurgist , To beware of 64. Nero being then in youth and strength , was wondrous ioyful in his heart , to heare so desired a solution of his doubt and demand ; presuming that his principalitie should vndoubtedly continue to that prefixed yeare , if not longer . But soone after , ●alba , who was threescore and foure yeares of age , being chosen to the Imperiall Purple , deposed and depriued him both of his Crowne and life . The like we reade of Philip King of Macedon , and Father to 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 deli●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 of issue ; the Saturnine , to dissuade from all things that be euill . Such was that Socraticum Daemonium , or Genius of Socrates , which still continued and encouraged him in the studie an practise of Vertue . whose condition was to dissuade him from many things , but to persuade him to nothing . Of this Daemonium strange things are reported in Historie ; as that it was euer at his elbow to diuert him from doing euill , and to aduise him to shun and auoid danger ; to remember him of things past , to explaine vnto him things present , and reueale vnto him things future . Socrates himselfe confessed that hee saw it sometimes , but seldome , yet heard it often . He dissuaded Charmiades the sonne of Glaucus , from going to the Groues of Nemaea , and to excuse himselfe from that journey : who despising his counsell , perished in the aduenture . Vpon a time sitting at the table of Timarchus , where a great banquet was serued in ; Timarchus offered twice to rise from the boord , but was held by Socrates . Yet watching his opportunitie while the other was in serious discourse , hee stole away priuately ; and met with Nyceus , whom he slew . For which fact being condemned and led to death , he confessed vnto his brother Clitimachus , That if he had been swayed by the double aduertisement of Socrates , hee had not vndergone so sad a disaster . The same Socrates in a great defeate which the Athenians had , flying from the victorious Enemie with Lachetes the Praetor , and comming to a place where three wayes met , he chose one path to himselfe , contrarie to the aduice and counsell of all the rest : And being demanded the reason wherefore he did so ? he made answer , That his Genius so persuaded him . Which they deriding , tooke a contrarie course , and left him abandoned to himselfe . Now when the Horsemen of the Enemie made hot pursuit after them , they tooke that path which Lachetes and all his people had taken ; who were all put to the sword , and onely those few which followed Socrates , escaped . He presaged the great strage and messacre which after hapned in Sicilia . As also of the deaths of Neon and Thrasillus , in their Expedition against those of Ionia and Ephesus . Saint Augustine in his booke De Cognitione verae vitae , is persuaded , That Spirits by Gods permission can raise stormes and tempests , and command raine , haile , snow , thunder , and lightning at their pleasures . As also , That by the instigation of Spirits , wild Beasts become either rebellious or seruiceable to mans vse . In another place hee ascribeth the operation of all things , seasonable or vnseasonable , vnto them , but not as Authors and Makers , but Ministers and Seruants to the Diuine Will and command . According with that in Ecclesiasticus , Cap. 39. vers . 28. There be Spirits that are created for vengeance , which in their rigour lay on sure strokes : in the time of destruction they shew forth their power , and accomplish the wrath of him that made them . Fire , Haile , Famine , and Death , all these are created for vengeance ; the teeth of the wilde Beasts and the Scorpions , and the Serpents , and the Sword , execute vengeance for the destruction of the Wicked . They shall be glad to do his commandements ; and when need is they shall be ready vpon earth ; and when their houre is come , they shall not ouerpasse the commandements , &c. To this strict rule of Gods commandement both the good and bad Spirits are limited , and beyond that they haue power or abilitie to do nothing . Otherwise , those that are malignant & euill , would in their rabies and fury destroy all Gods creatures in a moment . Moreouer , as the same Author affirmeth , the Diuell hath power to tempt and entice man to sinne and wickednesse ; but he cannot compell him . These be his words ; Serm. de Temp. Potest Diabolus ad malum invitare , non potest trahere : Delectationem infert non potestatem , &c. Rabbi Avot Nathan a learned Iew , affirmeth , That Spirits haue three things common with men , namely , Procreation , Food , and Death . Porphirius ( as Proclus witnesseth of him ) held all Spirits to be mortall ; and that he amongst them who was the longest liued , did not exceed the number of a thousand yeares . Plutarch in his booke De Oraculorum defectu , reciteth a story , That about the Islands called Echinades , newes was brought to one Thamus , being then a ship boord , that god Pan was dead : and this happened iust at the birth of our Sauiour Christ. But because I haue made vse of this Historie heretofore , in a booke commonly entituled , The History of Women ; to insert the same here likewise , might be tasted as Cibus bis coctus . But to answer that learned Rabbi , and Porphyrius , like him opinionated : Not possible it is , That Spirits , created by God immortall and incorporeall , should be any way obnoxious to extinction or death . More credible it is , that these were meere phantasies and illusions of the Diuell ; by such prestigious sorceries persuading vs that Spirits are mortall ; to make man distrust the immorralitie of the Soule , and so possesse him with an heresie grosse , impious , and damnable . Here likewise a most necessarie consideration may be inserted , to giue answer to the Sadduces and others , who obstinately affirme , That Moses in his Booke of the Creation made no mention at all of Spirits or Angels . When as Saint Augustine ( contrarie to them in beleefe ) saith , That vnder the words of Heauen , aud Light ( though not by their proper and peculiar names ) they were specified and intended . And that Moses , writing to a People whose obstinacie and stupidity was such , that they were not capable of their incorporeall Essence ; he was the more chary to giue them plaine and manifest expression . Moreouer , it may be supposed , That if the discreet Law-giuer had told them of their Diuine nature , it might haue opened a wide gap to their idolatry , to which he knew they were too prone of themselues . For if they were so easily induced to worship a golden Calfe and a brasen Serpent , both of them molten and made with hands ; how could so excellent and diuine a Nature haue escaped their adoration . Yet doe the words of Moses allow of Spirits , ( though couertly ) where it is said , Genes . 3.1 . Now the Serpent was more subtill than any Beast of the field which the Lord God had made , &c. By whom was meant the Diuell ; as appears , Wisd. 2.24 . As Satan can change himselfe into an Angell of light , so did he vse the wisedome of the Serpent to abuse Man , &c. I had occasion to speake in my discourse of Dreames , of the one brother , Sleepe : something shall not be amisse to be discoursed of the other , Death ; and to amplifie that in the Prose , which in the Verse was onely mentioned . Cicero calleth Death , the yonger brother of Sleepe ; which being a thing that cannot be auoided , it ought therefore the lesse to be feated . One demanding of a noble Sea Captaine , Why , hauing meanes sufficient to liue on land , hee would endanger his person to the perills and frequent casualties of the Ocean ? Hee answered , That hee had a naturall inclination to it , and therefore no persuasion could diuert him from it . The other replied vpon him , I pray where died your Father ? he answered , At Sea. Again he asked him , Where his Grandfather died ? Who told him , At sea . And are not you then ( said he ) sor that cause afraid to go to sea ? The Captaine made answer ; Before I resolue you fully of your demand , let me also be satisfied in one thing from you ? I pray you where died your father ? He answered , In his bed . And where ( saith he ) died your Grandfather ? Hee likewise answered , In his bed . He then replied , Why are you not then for that cause onely , afraid to go to bed ? It is a true saying , No man dieth more willingly , than such as haue liued most honestly . And wherefore should we be afraid to meet with that , which wee know it is not possible for vs to shun ? Heraclitus calleth it the Law of Nature , the Tribute of the Flesh , the Remedie of Euils , and the Path either to heauenly Felicitie , or eternall Miserie . Claudian , lib. 2. de Raptu Proserp . speaking of Death , writeth after this manner : Sub tua purpurei venient vestigiareges Deposito luxu : turbaque cum paupere mixti Omniamors equat , &c. Purple-rob'd Kings , their glory layd aside , And pompous state , beneath thy steps shall fall ; Mixt with the poorer throng , that 's void of pride And vaine excesse . 'T is Death which equalls all . And Ovid speaking of the vnpartialitie of the fatall Sisters , Metam . lib. 10. saith , Omnia debentur vobis paulumque morati Serius aut citius , &c. All things to you are due : after small stay , Sooner or later , we must walke one way . There 's but one common path to vs assign'd ; To that all tend , as there to be confin'd . It is a great and weighty thing , ( saith the Philosopher ) and not soone learned , When that inevitable houre shall come , to entertaine it with patience : Thou canst not fly the necessitie thereof , ouercome it thou maist ; namely , if thou dost not first yeeld vnto it ; if quietly thou expectest it ; if vnmoued thou receiuest it ; if thou dost persist certaine against incertaintie ; and fearelesse , against that which most men feare : then maist thou be said truly to conquer and ouercome it . There is nothing so bitter , but an equall and constant spirit can easily digest ; for many in their patient sufferings seeme to despise the most exquisite torments : Mutius , the Fire ; Regulus , the Crosse ; Anaxarchus , the contusion of all his members ; Theramenes and Socrates , Poyson : and when sentence of death was deliuered to Canius , from the Tyrant , hee then playing at Chesse , seemed so little daunted at the message , that without change of countenance he played out his game . And so of others . Now whence grew this magnanimitie , but from a sound and cleare conscience ; assiduate practise of Vertue ; and a courage armed against all disasters ? Nothing is more calamitous , than a minde doubtfull of what is to come : To be alwayes troubled , is to be miserable before miserie happen ; for there is nothing more foolishly wretched , than to be still in feare , especially of death ; which ( if nothing else ) the very necessitie thereof , and the common equalitie with all Mankind , ought to make tollerable . First diligently thinke with thy selfe , That before thou diest , all thy vices die in thee . And next , That thou makest a consummation of thy life , before thy death . O! when thou shalt see that time in which thou shalt perceiue no time to belong vnto thee ! in which thou shalt be temperate and calme , and in thy sa●ietie carelesse of the morrow ! Then that day which now thou fearest as thy last , shall appeare to thee thy birth day to eternitie . Dost thou weepe and lament ; These things belong to those which are new borne . Dost thou thinke those things to be lost , which thou leauest ? Why shouldst thou dote vpon that which was not thine own , but leant ? Who is it that would set a price vpon Time , or at a deare rate estimate the Day , who truly vnderstandeth that hee is euery houre dying ? In this we much deceiue our selues , That we see not Death afarre off , nor apprehend it neere . That part of our age which is past , is free ; that which is behinde , is in the power of Death : neither do we fall vpon Death suddenly , but step by step we meet it by degrees : we daily die , for euery day a part of our life is taken from vs ; and euen at that time when we increase , our life decreaseth : we lose our Infancie first , our Childehood next , then our Youth , and euery one of these when it arriueth to the full period , perisheth ; for yesterdayes life is this day wanting , and tomorrow , this dayes being hath ceased to be : nay euen this day which wee breath , wee diuide with Death ; for it is the very moment and point of time in which we can be said to liue ; yea lesse , if lesse can be imagined : neither of that little or lesse space can we assure our selues . Saint Chrisostome super Math. calleth Death The necessarie gift of corrupt Nature , which ought not fearefully to be auoided , but rather chearefully embraced ; for by making that voluntarie which is compulsiue , that which is to God a due debt , we offer vnto him as a free gift . Moreouer , a foolish and ridiculous thing it is for men to delight in sleepe , and feare death , when sleepe is nothing else but the imitation of Death . Saint Augustine , lib. de Natura & Gracia , vseth these words ; If thou boastest thy selfe of Nobilitie , Riches , or Honour ? of thy Countrey , or the applause giuen vnto thee by the People ? looke into thy selfe and consider , That thou camest from the earth , and into it againe thou must returne . Looke about , and behold all those which in times past haue flourished in the like splendours ; Where be the insuperable Emperors ? Where be those that frequented Meetings , Musicke , and Feasts ; and delighted in the braue breed of Horses ? Where be their Robes of state ? their rich and gorgeous Vesture ? Where their troupes of Followers , and large traine of Attendants ? Where their sportings and Reuellings ? Where be the Captains of Armies ? Champions , Iudges , Tyrants ? are not all Earth , Dust , and Ashes ? and their magnificence and memorie in a small Tombe and short Epitaph contained ? Looke into their gorgeous and glittering Sepulchres , and see how much the Lord differs from the Seruant ; Tell me which is the Rich man , and which the Poore ; Distinguish if thou canst , the Captiue from the Conqueror ; the Valiant from the Timerous ; or the Faire from the Deformed . Therefore remember thy selfe , ô Man , of thy fraile and weake nature ; least thou beest any way tumor'd with Pride , Arrogance , or Vain-glory. Bernard in one of his Sermons saith , Novissima sunt quatuor , &c. The foure last things are , Death , Iudgement , Hell , and Glorie : Than Death , what more horrible ? Than Iudgement , what more terrible ? Than Hell , what more intollerable ? Than Glory , what more delectable ? It will not , I hope , appeare much impertinent , to introduce one of Lucians Dialogues , because the Argument is not much forrein to this purpose . The Interloquutors or Speakers are , Charon , Mercury : The Dead , Menippus , Charmeleus , Lampichus , Damasias a Philosopher , and a Rhetorician . The effect thereof is comprised in these few lines : Nothing there is after this fraile life left vs , With which one Friend may do another pleasure ; All earthly blessings are at once bereft vs , Wisedome , Strength , Valour , Beauty , Pow'r , and Treasure : Nothing remaines on which Man chiefely doteth : So much to vs the subsequence denoteth . The Dialogue . WHy ho there ? List , that I may let you know How your affaires stand ; that you may bestow Your selues with safety . See , my boat 's but small , Rotten and craz'd , nay leaking too withall : Besides , if not ev'n pois'd , 't may ouerwhelme , And drowne , with you , me too , that guides the Helme . See , see , in what thicke multitudes you throng , And euery one brings fardels too along ; These needlesse weights will lade vs to the brim , Dangerous 't may proue to those which cannot swim . What shall we do then , Charon , that we may Haue safe transportage ? Marry thus I say ; You must all enter naked , and what 's more ( As meere superfluous ) leaue vpon the shore : Nay , when you are dis-rob'd too , 't will ( I feare ) Scarcely hold all . Then Mercury stand neere , Close to the Ladder , and take strict account Of all that passe thee , and desire to mount Into my Barke ; but force them all t o'appeare Naked , or else they get no passage here . It shall be done : What 's he comes first ? 'T is I. Menippus ; see , my Scrip I haue layd by , My Cloake and Staffe too I haue cast aside , And keepe no rag my nakednesse to hide . Menippus ? good man enter ; whom to grace The better , next the Pilot take thy place , There in the seat most eminent , to take view Of all that come . The next of all the crew ? What 's he so faire ? Charmeleus , I , and borne In rich Megara , where my time 's out-worne A Louer ; who in Dalliance fixt my blisse , And gaue at once two Talents for a kisse . Thou must put off that beauty , cast aside Those ruby lips , thy kissing , and thy pride ; Those Roses in thy cheekes must now be lost , And that white skin of which thou late didst boast . So , well done , enter now . But stay , what 's he Roab'd in rich Purple , and would wafted be ? Vpon his head a Diadem so braue ? And with a looke ( besides ) austere and graue ? I 'am Lampichus the Tyrant . Why'at thy backe Hast thou so many bundles , which may cracke Our crazy Bottome ? Is 't not fit , a King , Where er'e he trauels should such portage bring , As to his state belongs ? Vncrowne thy head ; Such Ornaments belong not to the Dead . Behold , my Riches I aside haue cast . But Lampichus , thou still about thee hast Thy Haughtinesse and Pride ; hurle them away : For if with those , thou in this Barke shouldst stay , Their very weight would sinke vs. I request Onely my Crowne , and Couch whereon to rest . It no way can be granted . Bee 't so then : What now remaines ? Thy crueltie tow'rds men ; Thy madnesse , wrath , direptions : These , and all Like vnto these . Behold I haue let fall , And now am naked . Enter . What art thou , So fat and corpulent ? Hermes , allow Me place with them : I am Damasius , hee Most fam'd for Wrestling . Ev'n the same I see , Whom I haue oft view'd with no common grace , Returne a Victor from the Wrestling place . 'T is true , ô Mercury , behold me bare , And quite dis-roab'd . And yet for vs no Fare . How canst thou be term'd naked , when thou hast Such a huge masse of flesh about thy wast : Dismisse it all ; for if thou but one step Shouldst make into the Barge with that huge heap , 'T will drowne vs all . Nay more than that , lay by Those Crownes and Bayes . I shall do 't instantly : And now am like the rest . I see 't is right : 'T is fit none enters here but that comes light . And thou , ô Crato , needs aside must cast Those Riches and Effoeminacies thou hast ; Nor must thou bring those Epitaphs along , Nor pride of Ancestrie ; for those may wrong Our leaking Vessell . Thou must leaue behinde , Thy Kindred , Glory , with the timpanous winde Of mens applause , and the inscriptions vaine Writ on thy Statues ; or returne againe . Giue order , That no glorious Tombe be rear'd Ouer thy bones , because it may be fear'd , So ponderously vpon thy Coarse to ly , To dammage vs. Lo , though vnwilling , I Dis-robe them all . Stay ; ere you waft together , Arm'd ? and a Trophy ? Why are these brought hither ? Because in deeds of Armes I did excell , Haue been a Martialist , and fought so well , That for my noble acts and seruice past , The City , me with all these honours grac't . But that braue Trophy must on earth remaine : Besides , amongst the Dead , Armes are held vaine , For here 's all peace . What 's he whose habit showes Such grauitie ? Who lookes like one that knowes More than his Fellowes ? his eyes vpward plac't , Browes knit , and beard falling below his waste . 'T is a Philosopher , ô Hermes , full Of jugling and vaine trifles : do but pull His vpper garments off , throw them aside , Then see what strange ridiculous toyes they hide . Take off his cloake , and what 's conceal'd lay by : O Iupiter ! what arrogance I spy ? What a huge deale of ignorance , contention , Vain-glory , questions too of new inuention , Doubtfull and intricate ? thorny Disputations , Troubled and perplext thoughts , idle narrations ? Of which his habit made me not misdoubt him , Yet see how many do we finde about him . Nay , what vaine labors , ●opperies , and toyes , Strange curiosities scarce fitting boyes ? By Iove , he hath gold too in ample measure ; Wrath , impudence , effoeminacie , pleasure , Soft delicacies , in his life time deare , Which , though he would conceale , now plaine appeare . What multitudes of lies ? What hoords of pride And selfe-conceit ? which he must cast aside . Next to all these , thy strong opinions , then Which prompt thee to be wisest amongst men : Ore-burthen'd with all these , what canst thou gain thee , When twice this Bo●toms size cannot containe thee ? All these I haue cast off , since I haue heard Your seuere imposition . But that Beard Hairy and rough , which makes him still seeme graue ( Of three pound weight ) we from his chin must shaue . Well spoke ; see 't done . Who must my Barber be ? Who but Menippus ? And now take to thee This Shipwrights Axe ; lay 't on a planke , and draw His chinne to the full length . Me thinkes this Saw Were better far , 't will make him looke precise And Formall . No , that Hatchet let suffice . Wondrous ! These Goatish excrements away , He lookes more like a man. But Hermes , stay ; What if some few superfluous haires I tooke From 's beetle browes ? By any meanes ; hee 'l looke Better by much : when these remoued are , He will not seeme to be so wilde , and sta●e . What 's now the bus'nesse ? weepst thou , wicked man , As fearing to be tortur'd ? enter than . Stay , Stay , beneath his arme-pits lies obscur'd What in the barge will neuer be endur'd . Menippus , what ? Smooth oily Flattery , such As in his life time did auaile him much . 'T is fit then thou , Menippus , shouldst lay by Freenesse of speech , and too much liberty , Thy boldnesse , mirth , and laughter● for is't fit , To mocke vs thus , thou in that place shouldst sit ? All that he is possest of , let him still About him keepe ; for they are light , and will ( Rather than hinder ) helpe our navigation , As burdenlesse , and fit for transportation . And thou , ô Rhetorician , cast away Thy contradicting Phrases , ( there 's no stay ) Similitudes , Anti-positions too , Periods and Barbarismes : This thou must do ; All thy light-seeming words must be throwne by , For in the Hold most heauy they will ly . I throw them off . The fastned cords vnbinde ; Plucke vp the Ladder , 'bout the Cap-stone winde The Cable , and weigh Anchor ; hoise vp Saile ; And thou , ô Steeres-man , pre'thee do not faile To looke well to the Helme , and that with care : Let 's now be merry , hauing all our fa●e . But wherefore weepe these sad Ghosts ? but most thou That of thy huge beard wast dispoyl'd but now ? Because I held the Soule immortall . Fye , Beleeue him not , ô Hermes , 't is a lie ; 'T is somewhat else he grieues at . What ? Canst tell ? Because after full Feasts he cannot smell ; Nor walking late ( whilest others were at rest ) Close muffled in his Cloake , be made the guest To dissolute Strumpets ; sneake into his Schoole Betimes , and with his suppos'd wisedome foole Yong Schollers , cheating them of coine and time . Thou , that pretendest to be free from crime , Is not to thee Death tedious ? Can it be ? I hastning to 't when nothing summon'd me ? But stay , What clamor 's that a shore , so hye , We scarce can heare our selues speake , Mercurie ? 'T is loud indeed , but comes from sundry places : There is a Crew , that arm'd with loud disgraces , Brand the dead Lampichus . Another strife Growes from the women that reproch his wife : And yonder his yong children , but late borne , Are ston'd by children , and in pieces torne . Some with loud accents Diaphantus praise , The Orator , for his elaborate Phrase , And funerall Oration , well exprest . In Sycian , for this Crato , late deceast , The Matrons , with Damasia's mother , there Howle and lament his losse . But not a teare Is shed for thee Menippus ; thou 'rt more blest , Novlulations shall disturbe thy rest . Not so : for thou within few houres shalt heare Dogs lamentably barking at my Beere ; The Crowes and Rauens croaking at my graue , In hope some good share of my flesh to haue . Menippus thou art valiant , and now land , Passe on fore-right , incline to neither hand ; That path will leade you to the Iudgement Hall , Whilest we transport the rest that yonder call . Saile prosp'rously , ô Mercury , wee 'l on , As best befits , vnto the Iudgement Throne . What shall of vs become now ? here , they say , Are sundry torments that endure foray ; Stones , AEgles , Wheeles , in number that surmount : Now each must of his life yeeld iust account . Bias , to one who by reason of the great sorrow he tooke for the losse of his children , called vpon Death , as desiring to depart out of the world ; said vnto him , Why , fond man , dost thou call vpon that , which though vncalled for , will come vpon thee ? Musonius being demanded , Who died best ? made answer , Those that make account of euery present day at their last . Theramines was no sooner departed out of an house , but it presently fell to the earth . When his Friends came about him to gratulate his vnexpected safety ; he said vnto them , ( beyond their expectation ) Know you , ô men , vnto what greater dangers , or a more vnfortunate death , the gods haue reserued me ? Intimating , That the escape from one disaster was no securitie from falling into another . Which happened accordingly ; for not long after he fell into the hands of the thirtie Tyrants , and was compelled to end his life by poyson . Seneca , Epist. 78. vseth these words ; Is any man so ignorant , but knowes , that at one time or other he must die ? yet when the time commeth many weepe and lament . Why dost thou mourne , ô Wretch ? why feare and tremble ? since all men are tied to that strict necessitie , and thou art but to go whither all things before thee are gone . To this law thou art borne : the same thing happened to thy father , thy mother , and to all thy predecessors ; to all before thee , and shall to all that must succeed thee , &c. Spartanus being in●idiated by Iphicrates the Generall of the Athenians , and surprised by an ambush : and demaunded of his Souldiers , What in that exigent was to be done ? made answer , What else , but that whilest you fly basely , I die fighting honorably . Such was the spirit of Cato Vticensis , who persuaded others to the safety of their liues , whilest he prepared himselfe to a voluntarie death . Rubrius Flavius , condemned vnto death by Nero , and being brought to the blocke ; when the Executioner spake vnto him , that he would boldly stretch forth his neck : Yes , ( quoth he ) and I wish thou with as much resolution , and as little feare , mayst strike off my head . I will conclude with this Similitude : As all those Starres which rise from the East , though they be of great celeritie and vertue ; yet tend to their setting , and according to their diuers Circles , some sooner , some later , hide themselues from our aspect : So all the Generation of Mankinde , from the East , that is , by their Natiuitie , enter into the world ; and though here for a season they shine , and according to their qualities and degrees giue lesse or greater lustre ; yet of necessity they must all arriue , some early , some late , at the fall or set of Death , according vnto the continuance of that Course which God in his wisedome hath appointed them ; and by degrees withdraw and hide themselues from the eyes of the World. Now hauing sufficiently discoursed of Death , I will point you to a contented life , out of one of Martials Epigrams , not without great elegancie thus deliuered vnto vs : Vitam quae faciunt beatiorem , &c. Blithe Martiall , wilt thou vndertake Things which the life more blessed make ? Th' are these ; A Fortune competent , Not got by labour , but descent : No thanklesse Field , a Fare conuenient ; No strife at all ; a Gowne expedient , For warmth , not trouble ; a minde quiet ; Strength purchas'd by a mod'rate diet ; A healthfull body ; Prudence grounded On Simplenesse ; Friendship compounded On Paritie : then , so to call , That no one man may pay for all : A Table without Art or Cost ; A Night so spent it be not lost In Drunkennesse , yet that thou dare ( And boldly ) call it , Free from Care. A Bed not sad , but chast in sport ; Sleepe that shall make the night seeme short : To wish to be that which thou art , And nothing more , in whole or part . And then thy last day shall appeare , It , thou mayst neither wish , nor feare . I cannot passe Poetry without some Character , though neuer so briefe . Now what Poets are , or at least ought to be , Horrace , lib. de stat . Poet. thus contractedly deliuereth vnto vs : Ille bonis faveat , & concilietur Amice , &c. The Good he fauors , as to them a Friend : The Angry swayes ; loues those that feare t' offend : He onely praiseth , and desires to tast Those Viands on a thrifty table plac't . Iustice he loues , and feares the higher Powers ; Nor cares who lookes on his retyred houres . Counsell he honors ; and dares pray aloud , Fortune may court the Wretch , and curbe the Proud. Of the great respect and honor conferred vpon them in antient times ; and how those Dignities vnmeritedly are since taken from them , and they in succeeding Ages vilified ; Ovid , lib. 3. de Arte Amand. not without great cause , thus ingeniously complaineth : Quid petitur sacris , nisi tantum fama Poëtis ? &c. What more do sacred Poets seeke , than Fame ? Of all our Labours 't is the soueraigne aime . Poets , of Dukes and Kings were once the care , And great rewards propos'd for what was rare : A Holy-state , and Venerable Stile Was then conferr'd on him who did compile Any braue Worke ; a name he did inherit , And mighty wealth was throwne vpon his merit . In the Calabrian mountaines Ennius had His pleasant Gardens : Then was Scipio glad To haue but such a Neighbour ; and to chuse Selected houres to spend vpon his Muse. But now the Bayes are without honour worne ; For what 's a Poet but a name of scorne ? Yet let 's not sleepe our Fame ; since Homer dead Should this day be , were not his Iliads read . Antonius Mancinellus speaking in the praise of Poets , writeth to this purpose : By Nature they are strengthened , by the power of the Minde inflamed , and by Diuine Rapture inspired . Rightly therefore did old Ennius call them Holy , as those commended vnto vs by the gift and bounty of the gods . The Coliphonians claime Homer to be their Citisen ; the Chij challenge him ; the Salamines would vsurpe him ; the Smyrnaeans ingrosse him ; and three more of the most potent Cities of Greece erected Monuments after his death , to eternise him . So deare was Ennius to Africanus , that he afforded him a Graue amongst the antient and ennobled Family of the Scipio's . Theophanes Mylitides receiued a whole City as a Gift , which was then held too small a reward for one Poëm . Alexander the Great held the richest Casket taken among the spoiles of Darius , scarce worthy to preserue the Works of Homer in . The same Alexander surprising Thebes , preserued a great part of the City onely for Pindarus the Poets sake . Those Murtherers who priuatly slew Archilichus , Apollo himselfe reuealed , and caused his death to be reuenged . Sophocles , the Prince of the Cothurnate Tragedie , being dead at such time when Lysander beguirt the walls of Lacedemon ; the King was warned in a dream by Liber Pater , to afford his Delight ( for so the god called him ) an honored sepulchre . Poetry is a Study which instructeth Youth , delighteth Old-age , graceth Prosperitie , solaceth Aduersitie ; pleaseth at home , delighteth abroad ; shortneth the night , comforteth the day ; trauelleth with vs , dwelleth with vs , &c. The greatest Orators made vse of Poëms , both for the strengthning of their Causes , and ornament of their eloquence ; as we may reade in Cicero , Asinius , Hörtensius , and others ; who frequently quoted the ingenious Phrases and graue sentences of Ennius , Pacuvius , Lucillius , Terentius , Caecilius , &c. Euripides the sonne of Muesarchides and Clito , his father was no better than a Victualler , and his mother got the other part of their liuing by selling of sallads , an Herbe-wife as wee call them : yet he proued to be the greatest Fauorit that King Archelaus had . And Sophocles the Tragicke Poet was graced and honoured by all the Learned of his time , and bore the prime office of Magistracie in the city where he liued . The Poet Aratus ( in Grammar the scholler of Menecrates ; and in Philosophy , of Timon and Menedemus ) flourished in the 124 Olympiad , in the time that Antigonus the sonne of Poliarcetes reigned in Macedonia : with whom , euen to his last expiration , he liued in great estimation and honour . Aulus Licinius Archias , a Poet borne in Antiochia , was indeered to the best and greatest Orators in Rome , and more particularly graced by the Family of the Luculli . He was honored of many Greeke Heroës , and had rich Presents sent from their prime Cities : but he was especially endeered to Cicero , Aristonius a Comicke Poet liued vnder Philadelphus , and was Master of the kings Library after Apollonius . Arrianus was a Poet in whom the Emperor Tiberius Caesar was much delighted , ( for so Tranquillus reporteth . ) Cyrus Panopolita was greatly honoured by the Empresse Eudoxia . Cherilus Samius liued about the 63 Olympiad , and was no more than Seruant vnto Herodotus the Historiographer ; who writing the Expedition of the Greekes against Xerxes , was for euery verse in his Poëme rewarded with a piece of gold to the value of 16 shillings foure pence sterling . Gorgius , borne amongst the Leontini in Sicily , was endeared to Critias and Alcibiades in their height of Fortune ; and to Pericles and Thucidides , in the extremitie of his age . Caius Manilius was the first that wrot any Astrologicall Poëm in Latine ; which he dedicated to Augustus Caesar , and by him was greatly respected and rewarded . Lenaeus a freed-man of Pompeys , ( but after his friend and companion in all his expeditions ) surviving his Lord ; because Salust the historiographer had spoken bitterly against him after his death , hee inueighed against him in a most sharpe Satyre , calling him Lastaurus Lurchon , Nebul● popinarius , and Monstrous both in life and historie ; and moreouer , a manifest Theefe , from Cato and diuers other antient Writers . Menander , a Comicke Poet of Athens , who writ fourescore in number , had great honours done vnto him by the Kings of AEgypt and Macedon . Homerus Iunior liued about the time of Hesiod , the son of Andromachus , and borne in Byzantium : he writ 57 Tragedies ; and as Zezes in his Commentaries vpon Lycophron affirmes , for one of them called Pleiades , and dedicated to King Ptolomaeus , he was greatly fauoured , and royally rewarded . Oppianus was of Silicia , and borne in a City called Anazarbum : The Roman Emperour Severus being inuested before the City , and after pa●le , being congratulated both by the Optimates and Plebe ; he was onely neglected and not thought worthy a salutation by this Oppianus . Hee therefore commanded him to be banished into an Island called Melita , scituate neere vnto the Adriaticke sea . In which place he wrot a noble Poëm , Piscibus● which after the death of the emperour Severus , he dedicated to his sonne Antoninus● for which Worke hee was recalled from exile , and to recompence his injurie , for euery verse in his Poëm he guerdoned him with a piece of gold . But soone after , returning with his father into his Countrey , he died in the thirtieth yeare of his age . In honor of whom , the City in which hee was borne , erected his statue in Brasse , and writ vpon his Monument these Verses following : Oppianus sum , suasi loquens Vates Quem crudelis , atque inhumani i●●idia fati Ante diem ●ripuit . I Oppianus am : when I did speake , Poets in place , did thinke their wits too weake . Me , cruell and inhumane Fate enuy'd , Which was the cause , before my time I dy'd . Homer in his eighth Odyss . speakes to this purpose : Among all other men , Poets are most worthy to participate honour and reuerence , because the Muses themselues teach them their songs , and are enamoured both of their profession and them . But I had almost forgot my self : for in proceeding further , I might haue forestalled a Worke , which hereafter ( I hope ) by Gods assistance , to commit to the publick view ; namely , the Liues of all the Poets , Forreine and Moderne , from the first before Homer , to the Novissimi and last , of what Nation or Language soeuer ; so farre as any Historie or Chronologie will giue me warrant . Therefore here in good time I breake off : yet cannot chuse but remember you ' what Ovid speaketh in his last Elegie : Ergo cum silices , — &c. When Flints shall faile , and I●'on by age decay , The Muse shall liue , confin'd to Time nor day . Kings , and Kings glorious Triumphs must giue way ; And Tagus blest sands vnto them obay . Thus much to shew you in what honour Poets haue been . But now ( and hence Illae Lachrimae ) to shew you in what respect they are ; and not onely in the Times present , but what an heauy Fate hath heretofore ( as now ) been impending ouer the Muses . De dura & misera sorte Poetarum , thus far heare me : Heu miseram sortem , durâmque à sidere vitam , Quam dat docti loquis vatibus ipse Deus ! 'Lasse for the poore and wretched state That either Phoebus , or sad Fate Inflicts on learned Poets ! whether They , or their wills with them , together Conspire ; all these we wretched find , Who euer by their Wits haue shyn'd . Homer , to whom Apollo gaue The Palme , scarce ( dying ) found a Graue : And he that was the Muses Grace , Begg'd with his Harpe from place to place . Poore injur'd Virgil was bereft Of those faire fields his Father left ; And in the flourishing state of Rome , In Caesars Stable serv'd as Groome . Though Ovid next Augustus dwelt , Yet he as great disaster felt ; And dy'd exil'd amongst the Geats : ( No better , Fate the Muse entreats . ) Though all men Horace did commend , In populous Rome he found no Friend , Saue one , Mecaenas . Hesiod , borne In wealthy Cuma ; hauing worne A tedious age out , was betray'd By his two Brothers , who inuade Him sleeping , cut his throat asunder , Who , breathing , was the worlds sole Wonder . Lynus , who for his Bookes compil'd , Virgil , The Son of Phoebus styl'd ; And whom the Muses long had cherisht ; By much incenst Sagipta perisht . Antipater Sidonius , well Knowne for extempo'rall wit to'excell , ( By Cicero and Crassus ) neuer Vpon his birth day scap'd a Feuer : Of which , in his best dayes , and strength Of Nature , he expyr'd at length . Bassus Cesius , a man Well knowne vnto Quintilian , A Lyricke Poet ; when the Towne In which he sojourn'd was burnt downe By Theeues and Robbers ; the fierce flame Left of him nothing but his Name . Lisimachus such want did feele , That he was forc'd to turne a Wheele For Rope-makers . The like we reede Of famous Plautus ; who to feede His empty stomacke , left his Quill , To toile and labour at the Mill. Calisthenes , a Kinsman neare To Aristotle , and much deare To Alexander ; yet because The King against him found some clause , The Muse which had so late him pleas'd , Was quite forgot , and his life seas'd . Nay worse ( if worse may be ) than thus , Quintus Lactantius Catulus Romes Consull ( yet a Poet ) far'd ; Who notwithstanding he out-dar'd The Cimbri'ans , and in battell slew Their Generall : his Troupes withdrew , And quite forgetting his bold action , Expos'd him to a muti'nous faction Of Rebels , who not onely rifled His Treasure , but with wet brands stifled Him in his chamber : whose sad fate Sylla reueng'd . Nor had their hate Extended to such deepe despight , But that the Muse was his delight . Poore Ibichus was robb'd and slaine ; Yet did before his death complaine , And prophesy'd , The very Crowes That saw his bloud shed , would disclose The barba'rous act : and so it fell . But though they suffer'd for 't in Hell , Th' amends to him could seeme but poore , Since all , his life could not restore . Old AEscilus ( whom all Greece knew ) By whom the Tragicke Buskin grew , First knowne on Stage ; whilest he alone Vncouer'd sate , so like a stone His bare scalpe shew'd , that from on hye , And AEgle who did o're him flye , Dropt downe a Shell-fish on his head , And with the sad blow strooke him dead . Anacreon , for the Lyricke straine In Greece illustrous , may complaine Of the like Fate ; who in his pride , Choakt with a Grape by drinking , dy'de . O , that the Wine , which cheares the Muse , On him such tyranny should vse ! Petronius Arbiter , a Wit To sing vnto the gods more fit , Than humor Nero ; yet such power Fate hath , the Tyrant did but lower , And then the Muse which Rome admir'd , By cutting of his Veines expir'd . Ev'n Sapho , the Faire Poetesse , Who did the Lyricke straine professe ; Vse all the skill and art she can , Yet , Louing a poore Ferriman , Distracts her with such deepe despaire , That , as her Muse , her death is rare : For from a Promontories top She downe into the sea doth drop ; To quench the hot fire in her brest . Thus Fate the best Wits hath opprest . &c. I am loth to proceed further in this argument , to reckon vp all in that kinde , who as they liued eminently , so haue died miserably ; for it would aske too long a circumstance . Yet I cannot escape Iohannes Campanius , without commemorating vnto you some few of his Saphickes , De Poetarum Miseria , in these words : Nemo tam claro genitus parente ; Nemo tam clara pròbitate fulsit . Mox edax quem non peremit vetustas , Vate remoto , &c. None that of antient Birth can boast , Or in their Vertue glory most , But that their memory is lost , Without a Poet : And yet whilest others strut in gold , He weares a garment thin and cold , So torne , so thred-bare , and so old , He shames to owe it . The Painter , by his Pensill eats ; Musitions feed out of their frets ; Nay ev'n the Labouring man that sweats , Not one 'mongst twenty , But is with needfull things supply'de : Yet ( as if Fate did them deride ) They poore and wretched still abide In midst of plenty . Now , dry'd vp are the Muses Springs , And where the Swans once washt their wings , Pies chatter , and the Scritch-Owle sings , Their wrongs pursuing . Therefore , you Dukes of proud ostent , And Princes to whom pow'r is lent , Ev'n for your owne Name-sakes lament The Muses ruin . Exiguo reliquis quae dantur tempore restant , Quae data sunt vatis munera , semper habes . What thou on others dost bestow , Doth a small time perseuer : What thou to Poets giv'st , thou hast , And shalt possesse for euer . That forrein Authors haue not onely complained of the great scorne and contempt cast vpon the Euthusiasmes and Raptures ; as also that no due respect or honour hath been conferred vpon the Professors thereof : whosoeuer shall call to minde the all praise-worthy and euer-to-be-remembred Spencer , shall finde that hee much bewailed this inherent and too common a disease of neglect , which pursueth the Witty , and inseparably cleaueth to the most Worthy . Witnesse , his Teares of the Muses , his Collen Clouts , Come home againe , and diuers other of his Workes : but more particularly in the tenth Eclogue of his Shepheards Calender , in the moneth entituled October , you may reade him thus : Pierce , I haue piped erst so long with paine , That all myne Oaten Reeds are rent and wore , And my poore Muse hath spent her spared store , Yet little good hath got , and much lesse gaine , Such pleasance makes the Grashopper so poore , And ligge so laid , when Winter doth her straine . The dapper Ditties that I wont deuise To feed Youths fancie , and the flocking Fry Delighten much : What I the bett , for thy ? They hau the pleasure ; I , a slender Prise ; I beat the Bush , the Birds to them do fly : What good thereof to Cuddy can arise . And after in the same Eclogue Cuddy thus proceeds : Indeed the Romish Tyterus , I heare , Through his Mecaenas left his oaten Reed , Whereon he erst had taught his Flockes to feed ; And labored lands to yeeld the timely eare , And eft did sing of wars and deadly dreed , So , as the Heav'ns did quake his Verse to heare . But ô , Mecanas is y●ladd in clay , And great Augustus long ygo is dead , And all the Worthies lyggen wrapt in lead , That matter made for Poets on to play : For , euer who in daring doo were dead , The lofty Verse of hem was loued aye . But after Vertue 'gan for age to stoupe , And myghty Manhood brought a bed of ease , The vaunting Poets found nought worth a pease , To put in preace among the learned Troupe . Then 'gan the streames of flowing Wit to cease , And Soon-bright honour pent in shamefull Coupe . And if that any buds of Poësie Yet of the old stocke 'gan to shoot againe ; Or it mens follies mote to force , to faine , And rowle with rest in Rymes of Ribaldry , Or as it sprung , it wither must againe . Tom Piper makes vs better melody . &c. Heare Faustus Andrelinus an excellent Poet , to another purpose : Nomina doctiloqui non sunt spernenda Poetae , Nomina non viles inter habenda viros : Rebus in humanis nil est pretiosius , illo Qui sua Gorgoneis or a rigavit aquis : Cui tantum Natura favet , cui spiritus ingens , Cui furor aetherea missus ab arce venit , &c. ¶ Thus paraphrased : The names of learned Poets should not be Contemn'd or scorn'd by men of base degree . 'Mongst humane things there 's nothing held more deare , Than he who doth his mouth rinse in the cleare Gorgonian Waters : Nature , him alone Fauors , and seemes to grace , as being one Of a great spirit ; on whom from their high Towre , The gods Coelestiall , Diuine raptures powre . His fame ( by Vertue'acquir'd ) shall neuer dy , Before whom ( bee'ng offended ) his Foes fly . His substance is not great , I must confesse , Yet is his glory to be pris'd no lesse Than are those glistring shores ( as we be told ) Whose pebles are bright Pearles , whose sand is Gold. Little he hath ; for all his generous wayes ( Aiming at others profits , his owne praise ) He holds Coine in contempt , bee'ng of condition , To vilifie the Vulgars swolne ambition : Their grosser humors hauing well discern'd , He holds them no way to beseeme the Learn'd . The Wood , the Den , the Countries devious path , The Riuer , Groue , and Well his presence hath : A sought-for silence , and remote from men , Is best agreeing with his thought and pen ; Whilest confluence and noise delights the rude . From the grosse manners of the Multitude Hee 's separate , he knowes no idle houre , To redeme Time is solely in his power . He searcheth out th' originall of things , And hidden Truths from darke obliuion brings . Grosse-mettal'd Arts his Chymicke wit refines : He Phoebus can direct , how through the Signes To guide his Chariot Coursers : And againe , Teach dull Boötes , with his loitering Waine , What tract to keepe : who ( indulgent of his ease ) His tyr'd lades neuer waters in the Seas . The Gyants wars against the gods he sings , And high facinerous acts of Dukes and Kings . You Worthies then , who by true honour striue To keepe your Vertues and your Names aliue , And what an after-Life's would vnderstand , Support the Poet with a liberall hand . What 's elsewhere giv'n is throwne into the graue ; But what 's so spent you still in future haue . I cannot here omit a Spanish Prouerbe , with which I purpose to conclude this argument now in speech : which is , Canta la Rana , Y no tiene pelo ni lana● The Frog will still be singing , though she Haue neither haire nor wooll vpon her backe . The French come neere it , in another , frequent amongst them . A fant de Chapon , Paine & oignon . For want of a Capon , Bread and Onions . Qui cum pauperte convenit , diues est : Hee may truly be called a rich man , that is content with pouertie . — vivitur exigno melius , Pauper enim non est , cui rerum suppetit vsus . Peu de bien , peu de soncy . That is ; Small Ware , little Care. Deis proximus , qui eget paucissimis . With the gods hee 's held most blest , Who hauing little , needeth least . Is satis est dives , cuisatis est quod habet . He hath enough , that thinkes he hath sufficient . To which Quintilian seemeth to comply , where he saith , Satis devitiarum nihil amplius velle . But of the former Prouerbe , Cant a la Rana , &c. I make this , and most sure I am no vnproper application . Vnto the Frogs we Poets may compare , Who sing , though hauing neither wooll nor haire . And so much of Poets and Poetry . Pertinent it is to this discourse , to enquire , Whether Spirits , as with all quicke velocitie they can moue themselues , so haue the abilitie and power to remoue others , and transport the bodies of men , beasts , and the like . Which is not to be questioned , but that both the good and bad Angells can without difficultie performe . Neither are their faculties bounded within any limit , as to beare only this weight , or carry such a burthen ; but they haue an vncurbed strength according to their owne will and purpose : insomuch that one Spirit ( by Gods permission ) is able to shake , remoue , or demolish a Mountaine , a City , or a Prouince , as shall hereafter be more plainely illustrated . It is also obserued , That the neerer any spirituall Substance is vnto the Creator in place , it is so much the more swift & strong ; and those that are farther remote , are lesse able and preualent . The Water is known to be of more swiftnesse and validity than the Earth ; the Aire , than the Water ; and the Moone , than either : and of all the other Planets , as they exceed in height , so they excel in vertue , euen vntill you come to the Primum Mobile , whose strength and puissance is such , that it circumrotes and turneth about all the Spheres below it , and in it's incredible celeritie , euery minute ouercomes more than a thousand miles , as astronomers report . Yet , notwithstanding the incogitable force and dexteritie of Spirits , the Theologists are of opinion , That they are not of power to destroy any one Element , or to peruert that constant order by which the fabricke of the World is guided and gouerned . Yet of their incredible celeritie and strength , histories are very frequent both in the sacred Scriptures , and elsewhere . We reade , That the Diuell tooke our blessed Sauiour , and by the permission of this Godhood , placed him on the top of the pinacle of the Temple ; and in a moment tooke him from thence , and bare him into an exceeding high mountaine , from whence hee shewed him all the Kingdomes of the earth , and the glory thereof . Wee reade likewise , That the Angell of the Lord tooke the Prophet Habbacuck ( as he was carrying meat vnto the Reapers ) by the haire of the head , and in the strength of spirit , in an instant transported him from Iudaea to Babylon : And as soone as the Prophet Daniel had tooke his repast , left him in the twinkling of an eye , in the selfe same place where he first found him . The like wee reade in the Gospell , of Philip the Apostle , who was snatched vp by the Angell , and brought where the Eunuch of Candaces was reading in Esaias the Prophet : which after he had expounded vnto him , and then baptised him in the riuer , hee was suddenly taken from his sight . Other histories to this purpose there be many . Pythagoras ( if we may beleeue Apollonius ) was seene in one day both in Croton and Metapontus . And Apollonias Tyanaeus the notable Magitian , being at Rome in the presence of the Emperor Domitian , and commanded to be bound hand and foot before him , yet he suddenly vanished out of his sight , and was the selfe same houre hurried as farre as Puteoli , to keepe a former appointment which he had made , to make merry with some of his acquaintance and friends . Iamblicus a notorious Inchanter hauing sacrificed vnto the Diuell , was raised vp ten cubits from the earth , seeming ( to the wonder and amasement of all there present ) to walke in the aire . And as Evanippus testifieth of him , his garments were strangely altered , appearing as if they had been newly dipt in a thousand sundry glorious colours . Iohannes Teutonicus a Cannon of Halbersted in Germanie , hauing by art Magicke performed many strange prestigious feats , almost incredible ; in one day ( which was the birth day of our Sauiour ) was transported by the Diuell in the shape of a blacke horse , and seene and heard to say Masse the same day , in Halbersted , in Mentz , and in Cullein . Plutarch telleth vs , That the Grecians hauing ouerthrowne the Persians in the great battell of Marathon , they purposed a great and solemne sacrifice to the gods , in thankefull remembrance of so miraculous and vnexpected a victory : who for their better instruction , how the more reuerendly to mannage it , sent to aske counsell of the Oracle in Delphos . Who returned them answer , That they should first build a new Altar , and consecrate it to Iupiter the Deliuerer ; and not to make their Offering till all the fire throughout whole Greece was quite extinguished , and not one sparke remaining , as being polluted by the Barbarians , and therefore by the gods of Greece held execrable . Which done , they should with all speed send to Delphos , and from thence fetch pure and vnpolluted fire to kindle the Sacrifice . According to this imposition of the Oracle , by a strict order made by the Princes and chiefe Magistrates , all the fire was extinct ; and then one Euchides of Plataea , a man of an vnbeleeuable swiftnesse ( after he had been first washed , and after that crowned with Lawrel ) was sent to Delphos , distant from that city more than a thousand furlongs , who went and returned within the compasse of one day ; and hauing brought the sacred Fire , he had no sooner deliuered it vp to the Priest ( who was then chiefe in the Sacrifice ) but hee instantly fell downe dead . Yet the ceremonies went on ; and after , by the command of the Princes , his body was taken vp , and by their appointment had the honour to be buried in the great and famous Temple of Diana : with this inscription vpon his Tomb ; Euchides Delphos cucurrit ; Et die reversus est vna . Euchides , to Delphos sent , Who in one day both came and went. I haue read of a noble Centurion in the lower part of Germanie , of great opinion and estimation with the people , for his approued goodnesse and knowne honestie ; who reported this Discourse following : That walking one euening through a Thicket or Groue not farre distant from the place in which he liued , with onely one man and a boy in his company to attend him ; hee saw approching towards him a faire and goodly company of Knights and Gentlemen ; all seeming persons of great eminence , for they were mounted on great and braue horses , and well accommodated at all points ; all which , without any salutation , in great silence past by him : In the lag of which troup he fixt his eye with some astonishment on one , who to his present imagination had serued him and bin his Cook ; who was dead and buried some few dayes before this apparition . This Fellow was as well mounted as the rest , and lead an empty or spare horse by the bridle . The Centurion being a man of an vndaunted spirit , went vp close to him , and demanded what he was ? and whether hee were the same Cooke who had lately serued him , and whom hee had seene coffined and layd in the earth ? Who answered him againe , That without any doubt or scruple , he was the selfe same man. His master then asked him , what Gentlemen , or rather Noblemen ( as appeared by their habit ) were those that rid before ? Whether he himself was then trauelling ? And to what purpose he led that empty horse in his hand ? To all which he replied in order ; That all those horsemen were men of note and qualitie ( naming to him diuers whom he knew were deceased ) and that they were now vpon a voiage to the Holy-land , whether he himselfe was likewise bound , and that spare horse was prouided of purpose to doe him seruice , if it so pleased him , and that hee had any desire to see Hierusalem . The Centurion made answer , That with great willingnesse hee could finde in his heart to see the City , and visit the holy Sepulchre , whether ( had meanes and leasure serued to his purpose ) hee had long since intended a pilgrimage . The other told him , Now was the time , his horse ready , no necessaries wanting ; or if he intended that voyage , he could not go in better company . At which words , the bold Centurion leapt into the empty saddle , and was presently hurried away from the sight of his seruants in a moment : and the next euening , at the same houre , and in the same place , he was found by his seruants and friends , who were there seeking and enquiring after him . To whom he related his journey , and what he had seene in the Holy City ; describing punctually euery Monument and place of remarke : which agreed with the relations of such Trauellers and Pilgrims as had beene there and brought Certificate and assured testimonie from thence . He shewed vnto them likewise , an hand-kerchiefe which that Cooke his seruant ( or rather Diuell in his likenesse ) had giuen him , stained with bloud ; but told him , if at any time it were foule or durtie , he should cast it into the fire , for that was the onely way to make it cleane . He shewed them likewise a knife and sheath which he bestowed vpon him , which hee said was the guift of a gratefull remembrance ; but gaue him a great charge thereof , for ( said he ) the mettal is poysoned , and euery blow giuen therewith is present and immediate death . Alexander Alexandri relateth a story of a poore Captiue shut vp in a darke dungeon ; but by a Spirit taken from thence , and transported into diuers Infernal places : where hauing spent three entyre dayes and nights ( being mist all that time by the Gaoler ) he was after brought backe into the same , and lodged in his irons , though the place was double barred , locked , and bolted . Who made relation of many strange sights seen in Hell , and with what seuerall insufferable torments the Soules of the Damned were inflicted ; persuading all them that came to visit him , to haue more care how they lead liues dissolute and wicked , least after death they should be made partakers of such infatigable Torments . Boccatius writeth the historie of a Nobleman of Insubria , who vndertaking a journey , or rather Pilgrimage , to Ierusalem , to accomplish a Vow before made ; at the parting with his wife , left her a Ring , with a constant condition and couenanted vowes betwixt them , That if he returned not to claim it before the expiration of three yeares , she should haue free leaue and liberty to bestow her selfe in marriage to her owne liking ; but vntill the last prefixed day to keepe her first nuptiall Faith inviolate . After his departure it so happened , that in the way he was set vpon by Outlawes and Robbers , rifled , taken prisoner , and after carried into AEgypt ; where in processe of time being brought before the Emperour and examined , he told him ( and truly too ) that he was son to a Nobleman of such a Country ; who when he himselfe in person ( disguised ) trauelled to discouer some parts of Christendom , at his owne house gaue him courteous and honorable entertainement . Which the Sultan remembring , gratefully acknowledged his fathers great generositie and bounty , and not onely restored him to present libertie , but soone after created him Visier Bassa , and made him the second person in the kingdome . In which honour and greatnesse he continued till the date of three yeres were almost fully expired ; when remembring the last contract made betwixt his wife and him , he grew into a sudden and deep melancholy : which the Sultan perceiuing , earnestly importuned him to know the reason of his so strange distemperature . Who ( to shorten circumstance ) disclosed vnto him all the former passage betwixt himselfe and his best affected wife . Which passionately apprehended by the Sultan , he presently caused a skilfull Magitian to be called , and sollicited him , with the vtmost of his skill to further the desires of his Friend● The Necromancer caused instantly a rich bed to be prouided , and layd him thereon ; which the Emperor caused to be furnished with an inestimable treasure both of coine and jewels . The Insubrian was no sooner at rest , but by the helpe of Spirits , he was immediatly transported vnto Fycina his owne city , and there left in the Cathedrall Church neere to the high Altar : This was in the night . Now early in the morning when the Sexton entred to prepare the Church for Diuine seruice , he cast his eye vpon the glorious bed which shined with stones and gems , and withall espied him layd thereon , and as yet not fully awake . At which vnexpected sight being extremely terrified , he ran out of the Church , and to all that he met proclaimed the prodigie . By this time the Nobleman began to awake and recollect himselfe ; and then rising vp and walking forth of the Temple ( for the Sexton had left the doore open ) hee met with those who made toward the place to partake the wonderment : Some of which , notwithstanding his long absence and strange habit , knew him , and saluted him with a friendly welcome . From thence hee went home , longing to know how the affaires stood with his wife and Family ; but the time of their former vowes being now expired , he found her newly contracted , and the next day to haue been married to another husband , which his seasonable arriuall most fortunately preuented . Now touching the transportation of Witches by the assistance of the Diuell , though I might select and cull out many histories both from Bodinus and Wyerius : yet because they haue passed thorow the hands of many ; I will rather make choice of some few , gathered out of Authors lesse read , and not altogether so vulgarly knowne . Bartholomaeus Spinaeus Master of the holy Pallace , recordeth this Historie : There was ( saith he ) a yong●Maid , who liued with her mother in Bergamus , and was found in one and the same night in bed with a cousin german of hers in Venice : who being found there in the morning naked , without linen , or so much as a rag to couer her ; yet being neerely allyed to them , they gently demanded of her how she came thither ? where her cloathes were ? and the cause of her comming ? The poore Guirle being much ashamed , and mixing her blushes with many teares , made answere to this purpose ; This very night ( said she ) when I lay betwixt sleep and awake in bed , I perceiued my mother to steale softly from my side , thinking I had not seene her ; and stripping her selfe from all her linnen , she tooke from her closet a box of ointment , which opening , she anointed her selfe therewith vnder the arm-pits and some other parts of her body : which done , she tooke a staf which stood ready in a corner ; which shee had no sooner bestrid , but in the instant she rid ( or rather flew ) out of the window , and I saw her no more . At which being much amased , and the candle still burning by me , I thought in my selfe to try a childish conclusion , and rising from my bed tooke downe the said box , and anointing my selfe as I had before obserued her , and making vse of a bed-staffe in the like manner , I was suddenly brought hither in a moment ; where I was no sooner entred , but I espied my mother in the chamber with a knife in her hand , and comming towards the bed , with purpose ( as I thought ) to kill this my young Nephew , ( pointing to a childe in the cradle ; ) but shee was hindred by finding mee here . Who no sooner saw mee , but shee began grieuously to threat me , and came neere to strike me : In which feare I began to call vpon God to helpe me ; whose name I had no sooner vttered , but she vanished instantly , and I am left here euen as you found me . Whereupon her kinseman the Master of the house writ downe , and keeping the Maid still with him , sent to the Father Inquisitor of the place , where the mother of the Guirle his Kinswoman liued in good reputation , and no way suspected ; before whom shee was called and questioned , and as the manner of that Countrey is vpon the like probabilitie and suspition , put to the mercy of the Tormentor , and at length shee confessed euerie particular before mentioned : To which she added , That she had no lesse than fifty sundry times been transported by the Diuel , only with a malicious intent to kil that yong childe ; but she found him alwayes at her arriuall so protected by the blessings & prayers of his deuout and religious Parents , that she had no power at all ouer him , &c. To this story the Author addeth a second of one Antonius Leo , a Collier by profession , and dwelling in the city of Ferrara ; who greatly suspecting his wife to be a Witch , by reason that diuers of his Neighbours informed him , That she was reputed to be one of those who had nightly conuentions with the Diuel : he therefore kept all to himselfe , and one night aboue the rest , snorting and counterfeiting a deepe and profound sleepe ; with which his wife being deluded , rose softly from the bed , and as in the former discourse , daubing her selfe with an vnguent , leapt out at the easement , which was some three stories high , and he could set no more sight of her . At which he grew first strangely amased , as fearing shee had desperately done it to breake her necke ; but hearing no cry , nor apprehending any noise by her fall , he then began to confirme his former suspition ; and in a foolish curiositie tooke the same box , and did to himselfe in all respects as hee had seene her to practise before him , and was immediately in the same manner hurried out at the window , and in an instant found himselfe in a Noble Counts Wine-sellar , where hee saw his wife with diuerse others of that Diuellish sister hood , merrily gossipping and carousing deepe healths one to another ; who no sooner beheld so vnexpected a guest , but they all suddenly vanished , and the poore Collier was left alone with the cellar dore fast locked vpon him ; and early in the morning being found there by the Butler , hee called other his fellow seruants , who apprehended him as an House-breaker and Felon , and brought him before their Lord. Who at length by great importunitie obtaining libertie to speak for himselfe , he opened vnto the Count all the manner of the particular circumstances before related : which though at first they appeared incredible , yet vpon more mature consideration hee was dismissed , but conditionally , That he call his wife in publique question , with the rest of her Associats . Which he accordingly did , and brought them before the Inquisitor ; to whom , after examination , they confessed not onely that , but many other more notorious and diabolical acts , the least of them sufficient to bring them to the stake and faggot . Barthol . Ronfaus telleth a strange story of a Witch in Osburch : Antonius Torquinada deliuereth the like , who was by Nation a Spaniard : and Paulus Grillandus in his Book , De Sortilegis , remembreth diuers to the same purpose ; one of which I thought good to transferre from him , and expose to your free view and censure . In the yeare of Grace ( saith he ) 1524 , when I was chiefe Inquisitor , many of these Inchantresses and Witches were brought before me . Amo●gst whom , a certaine woman Dioecis Sabensis , was a practiser of that diabolicall art : of which her husband had been long suspitious , and watched her so narrowly , that he took her in the manner when she was busie about her infernall exercise . Notwithstanding which she impudently denied it , and out-faced him that she was no such woman . But he as obstinat on the contrary , and resolued withall not to be so deluded , with a good sound cudgell fell vpon her , and so be laboured her sides and shoulders , till with incessant beating hee forced the truth from her , and brought her vpon her knees most submissiuely to intreat his pardon : which after some entreaty he seemed willingly to grant , but vpon condition , That she would b●ing him to be present and an eye-witnesse of their abhominable ceremonies vsed in their nightly Conuentions ; which shee faithfully promised , and so they were reconciled . At the next night of their meeting , hee hauing ingaged his word for secrecie , she brought him to the place appointed , where he freely beheld the manner of their adoration done to the Diuell , their sports and their dances , full of many beastly postures and figures , with many other strange pastimes and merriments there practised . All which being ended , there was a long Table couered , and furnished with sundry dishes , and he seated amongst them ; and as he saw the rest do , he began to fall heartily to his victuals , which somwhat distasted him , as not being wel seasoned : therefore looking about him for salt , but spying none vpon the table , he called to one that attended , to fetch him a little salt . But he not seeming to regard him , he began to grow importunate and somewhat loud : at length he brought him a small quantitie vpon the corner of a trencher ; which hee seeing , and seeming glad thereof . Mary God be thanked ( said he ) for I haue now got some salt . Which words were no sooner vttered , but the Table , Meat , Dishes , Diuels , Witches , and Lights all vanished , and hee was left there naked and alone in a desolate place . But in the morning spying certaine Shepheards , and demanding of them what countrey hee was in , they told him , In the prouince of Beneventanus , belonging to the kingdome of Naples ; which was more than an hundred miles distant from his owne house . The man , though he was of a faire reuenue , yet was forced to beg all the way homeward . But after his tedious and difficult journey , arriuing at his owne village , he summoned his wife before the Magistrate , with others whom he had espied and knowne at the Feast . Who vpon his testimonie were conuicted , and suffered according to the extremitie of the Law prouided for offences of that execrable nature . I haue read of another guilty of the like curiositie , who was hurried so far in one night , that it cost him three yeares tedious trauell , before hee could come to see the smoke of his owne Chimney . To shew that these Magicall sorceries haue beene from great antiquitie , and not lately crept into the world by the proditious insinuation of the Diuel ; me thinks I heare Medaea thus speaking , Ovid Metam . lib. 7. Tuque triceps Hecate quae Caeptis conscia nostris , Adnutrixque , — &c. Thou three-shap'd Hecate with me take part , Who guilty of my vndertakings art , Teaching what spels we Witches ought to vse , And what rare Herbs out of the earth to chuse : Thou Aire , you Winds , Hils , Lakes , and Riuers cleare , Gods of the Winds , gods of the night , appeare : By whose strong aid I ( when I please ) can make The fearefull and astonisht bankes to quake , To see the streames backe to their heads retyre . If on the seas a tempest I desire , The troubled waues in mighty mountaines rise , Threatning to spit their brine-drops in the eyes Of the bright Stars ; and when th' are most in rage , I with a word their fury can asswage . Blacke threatning clouds , if I but speake , appeare ; And with a becke I make the Welkin cleare . The Windes I from their brasen dens can call , To blow downe hills , or not to breathe at all . The Vipers jawes I with my spels can breake , The stedfast rockes remoue wh●n I but speake . The grounded Okes I by the roots vp rend ; Woods I can shift , and mountaines that transcend , My Charmes can shake . The groaning Earth help craues From me , whilest Ghosts I summon from their graues . And thee ô Moone , my Incantations can Draw this or that way , make thee pale and wan Through feare , or red with rage . Aurora knowes , I from her blushing cheeke can teare the Rose , &c. Here I might introduce many to the like purpose : but I return where I left , and thus proceed ; That this swift transportation of Bodies , though it seeme strange , is not altogether impossible . Which will the better appeare , if either wee aduisedly consider the velocitie of Spirits , or the admirable celerity of the Spheres : from whence it comes that Magitions haue such speedy intelligence ( almost in an instant ) of things done in the farthest and remotest places of the world . To approue which , if wee shall but examine Historie , there be many examples extant . When Antonius the great Captaine made an insurrection in Germany against the Emperor Domitian , and was slain in the battel , the death of that Revolter was confidently reported the same day in Rome , with the manner of his Armies ouerthrow ; though the places were distant ( as some account it ) little lesse than fifteene hundred miles . And Cedrenus writeth , That when Adrianus Patricius was sent by the Emperour Basilius to war against the Carthaginians ; before he had ouercome halfe his way , and whilest hee yet stayed in Peloponnesus with the greatest part of his Nauy ; by the help of such Spirits ( as it seemed ) he was certainly informed , That Syracusa was taken and destroyed by fire , the very selfe same day and houre that the disaster hapned . Panlus Diaconus and Nicephorus haue left to memorie , That one Calligraphus of Alexandria , walking late in the night by certaine Statues erected without the city , they called vnto him aloud and told him , That the Emperour Martianus , with his Queene and princely Issue , were all at that very instant murthered in Constantinople . Which when he came to his house , he told to some of his Familiars and Friends , who seemed to deride his report , as a thing not possible , but beyond Nature . But nine dayes after came a Post with certaine newes of that barbarous and inhumane act : which by true computation happened the very same houre that it was deliuered to Calligraphus . Platina in Dono telleth vs , That Partharus sonne to the King of the Longobards , being expelled from his Countrey by the vsurpation of Grinnaldas , shipt himselfe for England , to be secured from the sword of the Tyrant : and hauing beene a few dayes at sea , hee was sensible of a loud voice , which admonished him to change the course of his intended journey , and instantly to return backe into his owne Countrey ; for the Tyrant hauing been troubled with the Plurisie , and aduised by his Physitions to haue a Veine opened in the left arme , the flux of bloud could not by any art be stopped , but that he bled to death . Vpon this warning the Prince Partharus returned , and finding it to be true , within three months after his arriuall , he was inaugurated and freely instated in his proper inheritance . Zonarus and Cedrenius affirme , That the same day in which the arch-Traitor and Regicide Andraea slew the Emperour Constantine , bathing himselfe in Syracusa ; his death by voices in the aire ( which could be no other than Spirits ) was not onely noised , but proclaimed openly in Rome the same day . Zephilinus in Domiti . and Fulg●t . lib. 1. cap. 6. haue left remembred vnto vs , That Apollonius Tianaeus being in a publique Schoole in the city of Ephesus , and disputing at that time with diuers Philosophers ; in the midst of his serious discourse , was on the sudden mute , and fixing his eyes stedfastly vpon the ground , remained for a space in a still silence : but at length erecting his head , and casting vp his eyes , hee suddenly broke forth into this loud acclamation ; Stephanus hath slaine an vniust man. And after hauing better recollected himselfe , he told vnto those which were there present , That at that instant the Emperor Domitian fell by the hand of one Stephanus . The circumstance being after examined , it proued true according to his relation . Olaus Magnus , lib. 3. cap. 16. of his Gothicke History , writeth , That Govarus King of Norway being resident in his owne Court , knew in the same houre , of all the machinations and plots intended against him in Normandy , though he was distant by land and sea many hundred miles . Fulgotius relateth , That in the wars betwixt the Locrenses and the Crotoniatae , two spirits appeared like two yong men in white vesture , who when the Locrenses had woon the battaile , left the field and vanished ; and in the selfe same houre were seene both in Athens and Corinth , in both which places they proclaimed the newes of that great victory , though these places were distant many leagues one from another . And so much for the Velocitie of Spirits . The Emblem . IT figureth an Hedge-hog , who insidiates the silly field-Mice playing about her den , and fearelesse of any present danger ; who the better to compasse her prey , wrappeth her selfe into a round globe-like compasse , appearing onely a ball of pricks , contracting her head within her skinne , where nothing is seene saue a small hole , for such a little creature to shroud her selfe in ; and thus she lieth confusedly vpon the ground without any seeming motion . The apprehension thereof is borrowed from Greg. lib. 13. Moralium ; from whence this Motto is deriued , Abiecta movent . The words of the reuerend Father be these : Prius complexionem , vnius cuiusque Adversarius perspicit , & tunc tentationis laqueos exponit : alius namque laetis , alius tristibus , alius timidis , alius elat is moribus existit , &c. ( i. ) Our Aduersarie the Diuell first looketh into the complexion and disposition of euery man , and then he layes the snares of tentation ; for one is of a merry and pleasant constitution , another sad and melancholy , 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 , 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 ●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 Mo●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 mature , in a true conformation ; And with a ●ollid industrie desire Things that are hidden and abstruse to enquire . And as the Thrones , each in his office knowes , How of all sacred Wisedome to dispose , ( As Dei formes call'd ; ) so Saturne he , Ianus Bifrons , from all antiquitie , Is styl'd , and Wisedomes Father held to be . The Golden World beneath his Scepter was , ( Before the Silver ; or the third , of Brasse ; Or this Iron Age ) in which th'vnlabor'd ground , Not forc'd by man , with plenty did abound : The Earth of her free-will gaue all encrease ; Springs flow'd with milke ; the Wolfe and Lambe had peace : And therefore we by congruent reason finde , That the seuenth day to Saturne was assign'd , As the seuenth Planet , and agreeing best With the Coelestiall Thrones , which imply Rest. Besides , in Saturne there is one thing rare , As sole vnto him peculiar ; Which he may iustly aboue others claime : ( For none of all the Planets we can name , But are in mixture and conjunction ; ) Hee Ioyns , nor is joyn'd with any , but still free ; And as a Prince vnrival'd , keepes his state , In which none can with him participate . So Moses Law , since it was first recited , Was with no other coupled or vnited ; But doth immediatly on God depend , Yet many other Lawes from that descend , As borrow'd thence . And in like mysterie , The Chorases of the whole Hierarchie , Reflect with all the seruice on the Throne ; But He his Power communicates to none . The Seraph's Loue , to Iudgement doth adhere ; The Cherubs Wisedome placeth it selfe neere : The Dominations ( which some haue defin'd To be , Th'vnyoked libertie of minde ) Assist the Iudgement Seat : They Vertues , they Vpon the high Tribunall wait and stay : And so the rest , with all their seuerall Graces ; But them the Thrones assist not in their places . The Dominations we must next confer , And fashion to the Star of Iupiter ; And by comparing them together , see How in their semblant Vertues they agree . First , at Coelestiall things they solely aime , Them , no tyrannicke seruitude can tame ; A free Lord they must serue , and beare a minde Vncheckt , to nothing base or vile enclin'd : All difficulties ready to disclose , That shall their faithfull seruice interpose . On none saue their Creator they rely , To his sole pleasure they themselues apply ; Others to their obedience they persuade , Their contemplations being fixt and stayd On the Diuine Light : which rare pulchritude , To'enioy in a more ample plenitude , They stil conforme themselues vnto the Throne , If possibly , to be with it all one . All these ( if Astrologians we may trust ) Fall on Ioves Star , in number ev'n and iust . In Noble bloud this Planet takes delight , To'illustrous thoughts it doth the minde accite , Prudence to gouerne , science how to know , His libe'rall influence doth on man bestow ; Plac'd in his Horoscope , he doth inspire Our eleuated soules with a desire To attaine to Fame , to Empire , and High things : Th'vncurbed and irregular minde it brings , Not onely to deuise , but keepe good Lawes . And Iupiter is for that onely cause , In Hebrew , Zedek call'd , which imports Iust. In Goodnesse and in Iustice such as trust , Them he spurres on to spend their houres and time , To aime at things superior and sublime : By the reflex of Iustice and true Piety , It drawes to contemplation of a Diety : It doth not onely Man himselfe impell To charitable acts , and do things well ; But to stirre others to good workes : And styl'd Iove , for his Faith and Trust ; hauing exyl'd All Incredulitie Last , by the hand He leadeth others with him , till they stand In the like state of Goodnesse , Knowledge , Faith. Pythagoras more of this Planet saith , That he is the Mindes Vertue , Temperament , Health , and Disposer of all Ornament That doth belong to Man. Now let vs find How those call'd Vertues , are to Mars inclin'd : And that too may be done with much facilitie , If we consider but what true Virilitie And Fortitude in this Star doth consist . In one place we thus reade th' Evangelist : The Vertues of the Heav'ns are mov'd , or ar ' Arm'd on their side , who in Gods cause shall war. These , their Coelestiall operations take Immediatly from Him , and for His sake Disperse them to His Glory and great Praise . Note what the Psalmist of the Planets sayes ; Praise Him you Sun and Moone , praise Him the Light ; Praise him yee Stars [ &c. ] The Vertues by foresight , As Captaines ouer the Church Militant , Know which amongst them is best Combattant ; Guide and direct him to the Place aboue , To receiue there the Crowne for which he stroue . Ev'n so this Mars , by th' influence of his Star , Styl'd by th' antient Poets , God of War , Makes men of generous Spirits , elate and hye , Ambitious after Palme and Victorie . The Vertues in their Pow'r finde no defect ; Nor is this Planet any way deiect , Weary'd or faint . Those of authentique skill , Write , His Fires force is indeficient still . The Diuine Vertues study to enlarge Their courage , who are giv'n to them in charge ; To make them like spirituall Souldiers stand , 'Gainst Lucifer and his reuolted Band ; Then bring them off to safety and securitie , Making them like themselues in God-like puritie . So this Stars Fire , to shew their true proximitie , Burnes vpward , as still aiming at sublimitie ; And in his feruour catching at things neere , To turne each Substance to a Nature cleere , As it selfe is , in lustre like to shine . Yet to this Planet , many learn'd assigne Malevolent aspects , Wars prouocations , Home-bred Seditions , Discord amongst Nations , Broiles , Garboiles , Tumults , and combustious Rage , Depopulation , Murthers , Slaughter , Strage ; Call it , The worst of Planets : whose reflect Contaminates and poysons with th' aspect . But Tresmegistus was not of that minde ; Saith he , The seuerall Planets in their kinde ( Their vertues being truly vnderstood ) Are vnto men beneficent and good . This great Philosopher would haue vs know , Of bad Effects the Cause is here below : Stars influences in themselues are pure , No putrid stuffe their natures can endure : And if from their aspects ought chance amisse , They are not to be blam'd , for the fault is In our fraile weakenesse : for who but hath read , That nothing bad aboue the Moon is bred ? Now as the Potestates to worke are said Both by the Vertues strength , and the co-aid of the Dominions Iustice : so the Sunne , When he his beames transfusiuely shall run Through Mars his Sphere , or Ioves benigner Star , All his effects , Power , Strength , and Honour ar ' . Legions of Fiends the Potestates expell ; And with them , all blinde errors driue to hell . So when the Sunne doth his bright beames display , The tenebrous Night flies , and giues place to day . And as those Mindes and Essences Diuine , By nature with miraculous fulgor shine : So the bright Sunne instated all alone , Amidst the Planets , in his Regall Throne , Casts an incredible lustre , and to all Doth honour , in his seat Majesticall ; Distributing abroad in large extent , Vnto the Stars , both Light and Ornament : By whom th' are gouern'd , and their motions sway'd , Their splendor at his will dark't or display'd . From whom they receiue names ; as Day-Stars , some ; Nocturnal , others ; but the most part come , Styl'd by his course : Orientall , those we call That moue from his Vp-rise ; they from his Fall , Are Occidental . Other Stars put on Names from the South and the Septentrion . The Potestates , their pow'r or'e things Inferior , To mannage and dispose from the Superior , Of all aboue 's , immediately receiue . Ev'n so the Sun shines only by his leaue ; The light it giues is but a shadow meere , Of His that is so ' vnspeakeably cleere In Glory , that all Glory doth transcend , Which Humane Eye can no way comprehend : And so his borrow'd lustre doth disperse To Men , to Beasts , and the whole Vniuerse . The Potestates , with things below dispense , Without all tyrannie or violence : The Sunne doth shine with amitie and loue On all alike ; and with the Starre of Iove Bee'ng in conjunction , Mans minde it inflames With honour , and to purchase glorious names , Inspires with magnitude and claritie , And these without all force or tyrannie . By speculation in the Sun , we see The glorious Trinity in Vnitie . We from the Body or the Substance gather The Diuine Essence of th' Almighty Father . In his bright Splendor we the Sonne include , Who is the sole and onely Pulchritude . The third proceeding persons ( God as great ) We see it plainly figured in his Heat . Our Sauiour , when he would exemplifie To vs his Fathers Power and Majestie , Did it by this bright Planet ; Perfect be As is your Father that 's in Heav'n , ( saith he ) Who causeth that his Sonne alike doth rise Vpon the Good and Bad. We must deuise In the next place , how we may mak 't appeare , The Principates with Venus Star cohere . As she from all antiquitie hath been Styl'd by th' imagin'd name of Beauties Queene , Because by obseruation , euerie creature Borne vnder her , she doth endow with feature ; Faire shape , Good-grace , and Amabilitie , All which to her disposures best agree . Ev'n so the Principates striue to bring neare To God himselfe ( whose Image they do beare ) All Soules beneath their charge , make them to be Partakers of his Diuine Claritie : " For , than Gods Image , nothing is more bright , " Or more to ougly darkenesse opposite . As the Platonicks vnder Venus name Including Loue , make him the cause , this Frame Was first by God built ; which from Chaos rude , Was brought by him to this rare pulchritude , Than which , nothing more louely can be thought , Whose gouernment 's as rare , as comely wrought . And that there 's nothing can more ougly be , Than is Confusion and Deformitie ; So by the Principates ( as many hold ) Empires and States are gouern'd and controll'd , Kingdomes well mannag'd : They are like a border , To guard without , and what 's within to order ; Lest Fire or Sword , or any mutinous storme , ( Where they preserue ) should study to deforme : 'T is to their office pertinent by right , To keepe all things in Beauty and good plight . These Principates are Dukes and Captaines styl'd● Yet are they not alone listed and fyl'd Vnder these Titles : The Dominion claimes , And Potestates , the honour of these names ; The Principate , for his rare Pulchritude ; The Domination , for his Magnitude ; And for his Claritie , the Potestate , Antesignani writers nominate . And vnto them ( these great names hauing shar'd ) Iupiter , Sol , and Venus are compar'd : Iove , because his infusion doth assure The most compleat and perfect temperature . Venus , because from her coelestiall place , She doth dispose of beauty and good grace . The Sun set 'gainst the Potestates so bright , Because he is the Lord that gouernes Light. The concordance that the Arch-Angels haue With Mercury , doth now by order craue The place succeeding : Intermediate Th' are 'twixt the Angell and the Principate ; From the superior Classes these receiue Their Diuine Mandates : which beeng done , they leaue The execution of his sacred will Vnto the Angels , their Attendants still . Moreouer , as th' Arch-Angels ( eminent In place ) are seldome in Embassage sent , Vnlesse some weighty matter to declare ; But by their ordination , th' Angels are More frequently employ'd 'twixt God and Man : Ev'n so , who Mercury shall truly skan , Will finde , That Them he in that kinde comes neere : For to what Star or Planet whatsoe're He doth apply himselfe , their strength , their state , Their force , he doth so liuely imitate , As if he alter'd nature , to the end That his owne influence might on theirs depend . Therefore the Poets did on him confer The name of Hermes , or Interpreter Vnto the gods . Of him one Author writes , Bee'ng in conjunction with the Sun , he'accites To heate and drowth : he in the Moone breeds cold ; With Saturne , he makes wise ; with Mars , Men bold ; And when he doth to Venus rise or set , They , 'twixt them two , Hermophrodites beget . Besides , this Star ( as wisely one relates ) Seldome to Man , himselfe communicates ; As by the eyes of Mortals rarely seene . The Poets tell vs , That he oft hath been Sent to the gods on embassy ; as when To Somnus , in his darke Cimerian den , To call thence Morpheus : and to Maia ' his mother ; And often betwixt one god and another : But to Man seldome . Now we must deuise , To know what apt coherences may rise 'Twixt Angels and the Moone : Th' are lowe'st and least , And in their later ranke conclude the rest . Next , they the true proprietie retaine Belonging to all Spirits . And againe , That sacred name is fitly to them giuen , Because they are more often sent from heauen , Than others of more eminent degree , Hauing conuerst with men familiarly : Besides , all mundane businesse and affaires Committed are vnto their charge and cares . All these conditions , plainly't doth appeare , Miraculously vnto the Moone adhere ; For she of all the Planets is the last , ( In a degree below the others plac't ) As bringing vp the Number . She is then An errant Star , next Planet to vs Men. Thirdly , the neerer that she hath her station , The more her influence and operation Hath power on earth ; and the more various she Is in her change , the more effects there be Proceeding from her : Nauigators steere Their course by her , as she , or fills her Spheere , Or empties it . Astrologers enqueere From her in their conjectures sicke and craz'd Are , as she works , either cast downe or rais'd : By her the spacious Ocean ebbs and flowes ; By her the skilfull Gard'ner plants and fowes : So of the rest ; and in this sympathee , The Moone thus with the Angels doth agree , That when from the superior Stars she'hath ta'ne Her influ'ence , she deliuers it againe Into Mans seuerall parts : there reignes as Queene . Such a faire correspondence haue the prime And chiefe of Angels , with the Heav'ns sublime , Or those which we call highest . Like condition The middle Ternion hath , and disposition With the mid Heav'ns ; ( for so at first 't was cast ) And the third Chorus with the third and last . For as the first and supreme Heav'ns are sway'd By one sole motion ; so it may be sayd , The supreme Angels of the highest Throne Haue their Commissions sign'd from God alone . And as the middle Heav'ns are , without doubt , By the same agitation wheel'd about , With that which Primum Mobile we call ; So , by their owne Intelligences , all Are by particular motion hurried round A way contrarie ( as by proofe is found . ) Likewise the intermediate Ternion , tho They be by God illumin'd , and much know ; Yet in the executing of their places , And do'ing His Will , there are such diffrent spaces , They from the Highest Chorus take their charge : So , 'twixt the last Diuision ( to enlarge This point more fully ) what is most Diuine , And in it's Greatnesse neerest to the Trine , In Number is much lesse , as Doctors write ; But greater far in Potencie and Might . Againe ; What farthest we from God diuide , Of That the Number is most multiply'de ; But is of much lesse Vertue . Thus saith one : Alwayes , the Best thing from it Selfe alone Hath his Perfection : That which in degree Is next to It , guided and sway'd must be By one sole Motiue : What is far remov'd , Is subiect vnto Many , we finde prov'd . To giue more lustre to this Argument ; The like 's in euery Kingdomes mannagement . We see a King in power most absolute , With whose prerogatiue none dare dispute ; Who with a Breath can mighty Armies raise , Hath a huge Nauy prest at all essayes , By Land to forrage , and by Sea to'inuade , ( And these too , without forreine Princes aid ; ) Who can giue life , and take it when he please : In his owne Person doth not do all these , But by his Ministers , his Lords , and Peers ; And they , by their inferior Officers : His awfull word , as by transmission , still Passing degrees , ev'n from the first , vntill It ceaseth in the last . So ( 't may be guest , 'T is in the Ternions of the Angels blest . God is an absolute Monarch ; and next Him , Daniel doth place the holy Cherubim , As knowing best His Counsels and Intent ; And such are seldome on his message sent . Th' inferior Angels , with their Charge or'e-joy'd , 'Twixt God and Man haue often been employ'd : And as the intermediate Spirits be More oft commanded than the first Degree , ( Yet not so frequently as those below ; ) This therefore I would haue you learne to know : The Primum Mobile doth first begin To chime vnto the holy Seraphim . The Cherubim doth make concordance euen With the eighth Sphere , namely , The Starry Heauen . The Thrones , with Saturne . The like modulations Hath Iupiter with the high Dominations . The Vertues haue with Mars a consonance sweet : The Potestates , with Sol in symptores meet . The Principates with Venus best agree : Th' Arch-Angels , with the Planet Mercurie . The Angels with the Moone , which melody Hosanna sings to Him that sits on high . Besides the Sects , the Schismes , and Heresies , Vaine Adorations , and Idolatries ; There haue been three Religions , ' boue the rest More frequent in the World , and most profest : And those ev'n to these later Times exist , The Iew , the Christian , and Mahumetist . Now , which of all these three should be inuested In highest honour , hath been long contested , As well by Armes , as Arguments . To assure Our selues , of these , which is the onely pure , And without error ; 't will not be in vaine , To separate the Cockle from the Graine : Comparing them , it may be easi'ly guest , Whether Iew , Turke , or Christian beleeues best . The Iewes thus quarrell with our Faith : We draw ( Say they ) what we professe , from Moses Law ; And ev'n the Christians our chiefe Tenents hold . We likewise in this one thing may be bold Aboue all other Nations , That by none God's truly worship'd , but by Vs alone . Let all th' authentique Chronicles be sought , Neuer haue such great Miracles been wrought , As amongst vs. What people can there be , That dares in Noblesse or Antiquitie With our blest Hebrew Nation to contend ? For , who 's so dull that knowes not , we descend From Prophets , Kings , and Patriarchs , who pretend , That this our Off-spring lineally came From our great Predecessor , Abraham . And though our Monarchy be quite transverst , And we as slaues through the wide world disperst ; 'T is not because we put to heauy doome The great Messias , who is yet to come : But that so many Prophets of our Nation , Who preach'd to them Repentance and Saluation , Were by them slaine and butcher'd . Thus they can Plead for themselues . Now the Mahumetan He cavills with the Christian , and thus sayes ; None like to vs the great Creator praise : We onely vnto One make adoration ; When as the Christian Sect build their saluation Vpon a Sonne , ( this God should haue ) and He Equall to Him from all eternitie . Proceeding further : Should there be two gods , They of necessitie should fall at odds ; Since supreme Pow'rs , Equalitie abhor , And are impatient of Competitor : Nor can that Kingdome without discord be , Where Two ( or more ) haue joint supremacie . Besides , God bee'ng omnipotent , and thrice-great , For vs to'aduance a Riuall to his Seat , Were sacriledge : one like Him to adjoine , Were but his Diuine Honors to purloine . They say , We Christians more on Him conferre Than He would willing haue , and therefore erre . Inforcing too , The Roman Church doth ill , When they adore within their Churches still , Saints , Images , and Pictures , much vnfitting , As thereby great idolatry committing . They likewise boast of great atchieuements done , And mighty conquests from vs Christians won In sundry conflicts . Whereupon they'infer , ( Because they are in Zeale so singular ) That for their just obedience and true Faith , Their enterprising such successes hath . Fast , Prayers , and Purenesse of Diuine ado'ration , They wondrously extoll through all their Nation ; Their zeale vnto their Prophet and his Shrine , Their Temperance , and Abstinence from Wine . And as for Miracles , they further say , That such are wrought amongst them euery day : For some they haue that many weekes abstaine From meat : some wound their flesh , sencelesse of paine : Handle hot coles , some without scorching can : And Maids beare Children without helpe of Man. They haue their Saints too ; Sedichasis , hee Is call'd vpon in War , for Victorie . Ascicus hath of Wedlocke free dispose . Mirtscinus hath of Cattell charge . And those That trauell vnto Mecha , by the way , To a new Saint call'd Chiderille pray . They haue a Relique held amongst them deare , Which in his life one of their Saints did weare ; Who ( as they feigne ) so cleare was without spot , That , throwne into a Furnace seuen times hot , He walk'd vnscorch'd amidst the flames ; ev'n so As Sedrach , Misack , and Abednego . But vnto all these brain-sicke superstitions , As likewise to the Hebrewes vaine Traditions , Th'infallid testimonie we oppose Of the most sacred Scriptures ; and ev'n those ( Howeuer craft'ly he his engines frame ) Afford not Mahomet so much as name , Or giue him a knowne Character . Againe , It might be held most impiously prophane , Christs Miracles should we compare i' th least , With the most damn'd impostures of that Beast . Of whose delirements further I proceed ; Not doubting but the Graue and Wise may reade And search through all Religions , of what kind And nature how soe're , thereby to finde Their depths and aimes : and afterward conferring The Word of Truth , with Falshood vainly erring ; Th' ones●leprously may to the World appeare ; The other , truly perfect and sincere . Thus in the diuellish Alcaron 't is said , God i' th beginning onely foure things made , And those with his owne hands : the first a Pen , Which all things from the first to th' last ( both when And how they were created ) writers at large . The second thing he tooke into his charge Was the Man Adam , and the selfe-same day He fashon'd him of parti-coloured clay : And that 's the reason ( neither thinke it strange ) That in mens faces there is still such change And contrarietie in looke and haire , Some blacke , some browne , some tawny , and some faire . The third a Throne , his Maiestie to grace . The fourth , for Soules a blessed resting place Call'd Paradice . And vnto these doth add Such toyes , as in themselues proclaime him mad , Or meerely sottish , fabulous inuention All , no way worthy a wise Writers mention . As yet for instance ; Before mans Creation , The earth had sollid and a firme foundation , And was inhabited in times forepast , By Diuels first , then Angels , Adam last . That Paradice ( by him so often nam'd ) Of Smaragds and cleare Hyacinths is fram'd : That there grow pleasing Fruits of strange varietie , To giue the blessed Soules their full sacietie : Riuers of Milke and Hony each where wander , And some of Wine , in many a crook'd Meander . Euery Inhabitant there apparel'd is In costly robes of sundry colour'd Bisse ; Blacke onely there 's not seene : That all appeare Of the same stature Adam and Eue were ; But of like forme with Christ in shape and fashion . Of Bodies there 's no growth or augmentation ; No heate to scortch , no cold but to endure ; The Aire hath a most constant temperature . No sooner entred , but before them 's put The Liuer of a Fish call'd Albehut , That yeelds an exc'ellent sauor ; and then plac't Vpon a table , Fruits of exquisit tast . Next after that , they to the view present All choice delights to giue the Soule content , And when they haue deliciously been fed , No excrement at all thereby is bred : But when these Cates they haue disgested well , There flowes from them a most delightfull smell . But to taste Swines flesh there , is worse than Treason : Why that 's forbid ? pray heare the Prophet's reason . The time when Noahs Arke was built ( saith he ) All flesh as well in heav'n as earth was free Then to be eaten . Now when Christ was come To liue on earth , and being ask'd by some Of the Disciples , 'bout the preseruation Of Mankinde , in the generall Inundation ; After some pause , he did command them stay 'Till he had moulded out a Man from Clay : To whom he said , Rise in my Fathers name , And answer me directly to the same That I shall now demand . He soone vp start A liuing man compleat in ev'ry part ; But haire and beard all white . To whom he said , Speake who thou art ? This answer he soone made , Iaphet the sonne of Noë . Then Christ reply'd ; Wast thou so old in seeming , when thou dy'd ? He answer'd , No ; but he was so appal'd With sudden terror , doubting he was cal'd Vnto the last great Doome to make repaire , The very feare thereof so chang'd his haire . He then commanded him , freely to tell All that in the Arkes historie befell . Which punctu'ally he from the first related , So far , till that the Arke , much aggrauated With weight of excrement , lean'd vpon one side ; At which the Pilot Noë much terrifi'de , Ask'd counsell of his God , to know what best Was to be done , ( he being so distrest ) Who bad him make the elephant appeare In the same place which he so much did feare . Where he not many minutes made abode , 'Till he his guts disburd'ned of a lode , In noisome ordure , with the rest agreeing ; And from that Dung the first Sow had her being . Who was no sooner fashon'd and aliue , But instantly she far'd as she would striue To eat vp the whole dung-hill ; her nose shooting Into the midst thereof , turning and rooting To finde out what she greedily might champe : Till in the Arke she rais'd so foule a dampe , Able to poyson those within ; and she So swell'd withall , as if she seem'd to be With pigs alreadie . Gronting long , at last She eas'd her o're-charg'd belly of a blast , And with it a liue Mouse : which Noah saw No sooner bred , but it began to gnaw His Notes and Tables , and offend him much : Kill her he would not notwithstanding , ( such His goodnesse was ) but once againe demands Counsell to rid that Creature from his hands . He then was bid to strike the Lions brow : Which done no sooner , ( but I know not how ) Than instantly a Cat bounc'd from his face , And in a trice had the poore Mouse in chace . You heare his trifling . But obserue the toyes Deuis'd by him touching Coelestiall joyes ; All which in his blacke Schedule he inrolles , Rather becomming Beasts , than blessed Soules . As , That there is no pleasure or delight That may content a lustfull appetite : But there 's in plenty , both as oft , and when They please to taste them . And that all such men As in this world had Wiues constant and true , Shall in the other , not enioy so few , But Concubines aboundance , with eyes cleare , And great as egges ; these still to them are neere , Of admirable feature and choice graces , Who neuer looke but in their husbands faces . Elsewhere he saith , The good Soules are attyr'd In golden Vesture ; nought can be desir'd , That wanting is : of Damsels they haue store In that faire Garden ; and to please them more , The white of their cleare eyes , of white hath fulnesse ; The apples , blacknesse , pure blacke without dulnesse . They eat such fruits as please the pallat best , Drinke Milke and Honey , and for euer rest In Paradice . From these and thousand such , ( Of which , though sparingly , I speake too much ) These two things may be gath'red , worthy note , In which he most prodigiously did dote , ( Thinking his damned Errors to aduance ) Their beastly Liues ; His brutish Ignorance : Whose Doctrine , neither of Theologie Hath the least taste , nor of Philosophie ; But mainly from both these in all points sweruing , As neither Number , Order , nor obseruing The Qualities of the Heav'ns . He neither caught At ought the Arabs or the Chaldees taught , The Hebrewes , Greekes , or Latines : there 's no mention In all his Works , of the least apprehension Of Physicks or of Metaphysicks : there No rules , but all things meerly'irreguler . No disputation of the Liberall Arts , Or of the World , and it 's distinguisht parts , No argument at all : no true quotation Of the learn'd Authors sprung from his owne Nation ; As Avempax , Mercurius Tresmegistus , Adelandus , Ali-Arabs , Moses AEgyptus , Or Avicen : whose Workes had he but read , He had not sure , so grossely been mis-led . In his whole Booke he seemes to be at war With common Sence , which makes him erre so far . Further to speake of his impost'rous Lies , Heare next what this grand Prophet doth deuise Touching the Angels : First , ( saith he ) the Deuill Was made of Fire pestiferous and euill . The glorious Spirits , Attendants on the Throne , And faithfull Ministers to God alone ; For euer seated in that blessed Bowre , Haue Wings , some two , some three , and others foure . Making of this , as confident relation , As had he present been at the Creation . And of these , Two attending on the Throne Of the great God Almighty , Maroth one ; Haroth another , were from Heav'n downe sent , With full Commission to haue gouernment Or'e all Mankinde ; not onely to conduct them , In their affaires , but tutor and instruct them : With these prouiso's , neuer to incline Either to Kill , Iudge rashly , or Drinke Wine . All which of long time hauing strictly kept In the plainerode , and to no by-path stept ; It chanc'd in processe , an offending Wife Did with her peruerse husband fall at strife : A day of hearing bee'ng appointed , she Inuites vnto a banquet cunningly , These two impartiall Iudges ; ' sore them plac'd Right costly Cates , made both for shew and taste , But sauc'd with wine , ( which was vnknowne to them ; ) And by this close and crafty stratagem , Spurring them on with courteous welcome still : Their pallats being pleas'd , they bad her fill In plenteous cups to them , till both in fine Were much distemper'd and or'come with Wine . And in this heate , lust breaking into fire , They then to'adulterate her bed desire . To which she yeelds , vpon condition they Will teach her Characters , by which she may Be lifted to those heav'ns aboue the Sun , And without let behold what 's therein done : And after that , she may haue free transmission Downe to the earth , and that with expedition . They grant to her , and she to them applies ; The words no sooner spoke , but vp she flies : Where seene , and question'd how she thither came , She opens the whole matter ( just the same As was before related ; ) but for feare She should disclose on earth the Glories there , Shee soone was chang'd into a fulgent Star , In light excelling others ev'n as far , As when in life below she did remaine , Her lustre did inferior Beauties staine . Now after this , the Angels were conuented ; Who waking from their drowsinesse , repented Of their vaine folly , and with terror great Were brought to answer at the Iudgement Seat. The fault confest , the processe , and the ground , With euery circumstance , this grace they found ; To haue ( after discussion ) in the close , What punishment they would themselues impose , Betwixt this World and th' other to endure : Who made choice , in iron chaines to be bound sure , And haue both heads and bodies drown'd in mud● In a most putrid Lake call'd Bebel floud . One grosse thing more to these I 'le adde , and than To his perdition leaue this brain-sicke Man. Further he saith● In the last dreadfull day , Th'Angell of Death , that 's Adriel call'd , shall slay All Soules then liuing . And that slaughter past , Fall on his owne sword , and so die the last . And when all liuing creatures are destroy'd , The world shall forty yeares● stand after , void . Infinite are his most blasphemous Fictions , And eachwhere interlac't with contradictions : As in feign'd Miracles , the generall Doome , The dissolution that is yet to come . Concerning these , a question may arise , Whether these sottish and most fabulous Lies More fondly by this Iugler were conceated , Or by Mad-folke beleev'd , and thereby cheated . Now something touching the arch-Heresies Of the Priscillians and the Manechies ; Of whom , thus briefely : They nor blush , nor feare , To write and teach , That two Beginnings were Of vniuersall Nature , Good , and Bad ; The one , of cherefull Light ; the other , sad Darkenesse the Author . Of which they retaine Th' essence within themselues , and from these fa●gne A God and Diuell : And that all things made , From these Materials their condition had , Of Good and Euill . Both the Sects agreeing , That from the better Good the World had Being . Yet they say further , That the mixture knit Of Good and Bad insep'rable in it , From these two opposit Natures doth arise ; And therefore in their fancies they deuise , Fiue Elements to either : There 's assign'd Smoke , Darkenesse , Fire , the Water , and the Winde To the Bad Nature : out of Smoke they bring All two leg'd Creatures , and thence , Man to spring . They further fable , and from Darkenesse breed Dragons and Serpents , with all Reptile seed . Foure-footed Beasts from Fire they procreate : From Water , Fish : Fowles , from Winde generate . The number of the Elements are fiue , Which from the Better Nature they deriue , Oppos'd to these : Aire , from the Smoke they draw ; Light out of Darknesse ; by the selfe same law , Fire needfull , from Fire hurtfull : Water thus ; Vsefull , from what 's Disaduantagious : From Windes contagious , Windes of healthfull vse ; And betwixt these there can be made no Truce . They likewise trifle , That all difficultie To'attaine vnto the true Felicitie , Consists in separating th' Ills contagion From the Goods purer nature . Which persuasion Yet leads them further ; That since these two first Pow'rfull Beginnings , term'd the Best and Worst , Are at perpetuall discord ; hence should breed Of War , that natiue and intestine seed Betwixt the Flesh and Spirit : in which Strife None 's capable of euerlasting life , But such as the Good Nature can diuide From that contagion which the Bad doth guide . They say , That to the Light , pur'd and refin'd , Two shapes from Gods pure nature are assign'd , Namely the Sun and Moone ; and these conuey That perfect splendor which enlights for aye The heav'nly Kingdome and most glorious Seat Of High Iehovah , who 's the onely Great And Pow'rfull , hauing the sole domination ; His Mansion being their blest habitation . They feigne , Our Grandfire and great-Grandame Eve ( Which none of common Reading can beleeue ) Of Sacla Prince of Smoke were form'd and made . That by the Serpent , ( he who first betrayd Those our first Parents ) Christ himselfe was meant , Who bad them taste the Apple , to th' intent That they the Good from what was Ill might know . And that his body meerely was in show Phantasticall , not Reall . That the Trine Sent him to saue the Soule that was Diuine ; But not the Flesh and Body , because they Were made of impure stuffe , Dust , Earth , and Clay . Of which Absurds I 'le make no more narration , Vnworthy mention , much more confutation . ¶ Tribus modis in veritate peccatur ; 1. Veritatem prae timore tacendo : 2. Veritatem in mendatium comutando . 3. Veritatem non defendendo . Chrisost. Explicit Metrum Tractatus quinti. Theologicall , Philosphicall , Poeticall , Historicall , Apothegmaticall , Hierogliphicall and Emblematicall Obseruations , touching the further illustration of the former Tractat. TThe Consimilitudes and Concordances betweene the seuerall degrees of Angels , and the Heauens and Planets , I doubt not but is sufficiently manifested . Whosoeuer desireth to be further & more fully instructed in the Motions and courses of the Spheres I refer him to peruse Iun. Higinus Libertus his Poëticon Astronomicon , where hee discourseth learnedly of the World , the Spheres , the Centre , the Axis , the Zodiacke , Circle , Earth , Sea , &c. of Ar●tos Maior & Minor , the Serpent Arctophilax , Corona , Eugonasia , Lyra , Olor , Cepheus , Cassiopeia , Andromeda , Perseus , Heniochus , Ophiuchus , &c. Or else let them peruse his book De Signis Coelestibus . Or reade Aratus the Greeke Poet his Phaëonomena , excellently interpreted in Roman Verse by Caesar Germanicus . Or learned Proclus , De Sphaera , Axi , Polo , Horozonte , and such other . I passe from that , to enquire of those three Religions before-named ; and to sift the examine them , to finde out and make it apparant , which must of necessitie be the truest and best . To the which before I enter , it shall not be amisse to speake something of Truth her selfe . Pierius Valerius telleth vs , That there is but one Truth , whereof the Hierogliphycke is the Sunne , being but one only : for all duplicities or multiplicities are opposite to Truth , there being but one Truth simple of it selfe , which wheresoeuer or whensoeuer it appeareth , is of extraordinarie splendor . The AEgyptians figured her in a Persique Apple leaning vpon one leafe ; the form thereof representing the Tongue and the Heart . Intimating , That as they were so annexed , the heart should not conceaue one thing , and the tongue vtter another . Cornelius Nepos remembreth vs of one Tytus Pomponius ( for his excellencie in the Greeke tongue syrnamed Atticus ) a Romane Knight , and the familiar friend of Marc. Cicero , who was neuer known to speake an vntruth ; neither ( but with great impatience ) heare any related : his vprightnesse being so apparant , that not onely priuat men made suit to commit their whole estates to his trust ; but euen the Senat themselues besought , that hee would take the mannagement of diuers offices vnto his charge . Heraclides in his Historie speaketh of the Abbot Idor , who so much affected Truth , that of three things hee was neuer knowne to be guilty : the first , That hee neuer told lye : the second , That he neuer spake ill of any man : and the third , That he spake not at all but when necessitie required . And the Theban Epaminondas , as Alex. ab Alex. deliuereth vnto vs , was so true a Sectarie thereof , that he was carefull left his tongue should any way digresse from truth , euen when he most sported . Papias in a great Disputation held about Religion , hearing the Truth to be mangled , and thereby called into some suspition ; cried out aloud , We must not giue care vnto those which labor to speake much , but vnto such as striue to speake vnto purpose ; not to them that question Truth , but that sincerely deliuer it . For so Eusebius reporteth of him , lib. 6. cap. 10. in Histor. Ecclesiast . And King Agesilaus hearing a Rhetorician much commended , because from a small seeming ground he could deriue many arguments , by amplifications and vnnecessarie circumstances ; I ( saith hee ) for my part approue not him for an expert Shoo-maker , that will fit large Shooes to little feet . Implying , That it is not the flourish and ostentation of much speaking , but the sincere object of Truth , which is plain and simple in it selfe , which ought chiefely to be respected . Thales being asked how much a Truth differed from a Lie ? answered , As far as the Eye differeth from the Eare. Inferring thereby , That those things onely wee may boldly affirme for truth , of which we are eye witnesses and see done ; but not euery vaine and idle noueltie which we heare reported . Maxim. Serm. 39. AEschines affirmed Truth to be of that incomparable strength , that it did easily conuince all other humane cogitations . And Demosthenes being demanded , What Man was endowed with , by which he might be likened to the gods ? replied , To do well , and to loue the Truth . Stobae . Serm. 11. It was a saying of Democritus , That our religious pietie ought publiquely to be declared , and the sinceritie of Truth by vs constantly defended . Anton. Serm. de Veritate . To lye or sweare ( saith Saint Ambrose , Ad Caelsum ) let not the tongue be acquainted with ; but let so great a loue of Truth possesse thee , that whatsoeuer thou vtterest may be beleeued as an Oath . And Bernard , De Grat. Human. There be three degrees or staires of Truth : to the first we ascend by the labour of Humilitie ; to the second , by the tendernesse of Compassion ; to the third , by the practise of Contemplation . In the first she is Seuere ; in the second , Holy ; in the third , Pure . To the first , Reason leadeth vs , by which we may examine our selues : To the second , Affection guideth vs , by which we commiserate others : To the third , Purity draweth vs , by which we are eleuated to contemplate things Mysticall and invisible . Simplex est sermo Veritatis , saith Euripides . And Plautus in Mistellaria , Nolite assentire mihi , &c. Ego vero amo verum ; volo dici mihi Mendacium odi . Delude me not by flattering me ; for I Loue Truth , to heare it spoke : I hate a Ly. And one of the Greeke Comicke Poets is thus interpreted : Est tempore omni vera proloqui optimum , Hoc facere adhortor , &c. To speake the truth at all times doth become : To this I counsell thee . Better be dumbe , Than vtter ought that 's false : Truth hath great strength , And shall thy line of life draw to the length . Another thus : Haud Arte tantam Pictor vllus assequi , Statuariusque , &c. No Painter by his Art shall e're attaine , ( Albeit his colours be of purest staine ) Or Caruer of that cunning , to compose A statue of that exc'lence to inclose ( Though therein onely they consume their yeares ) Halfe the perfection that in Truth appeares . You may reade Martial thus , lib. 8.75 . Oras Gallice , merogásque semper ; Durum est me tibi quod petis negare , &c. O Gallicus , thou dost entreat and aske ; And for me to deny , 't were an hard taske : Attend thou what doth true as Truth appeare ; Truth , Gallicus , thou willing wouldst not heare . Concerning Truth , you may reade Cardinall Pascalis thus : Culturae nostrae , id est , Virtutis primum instrumentum est Veritas , &c. Of our culture or ornament , that is , of Vertue , the first instrument is Truth : neither can any vertue be attained vnto but by her only , who is of that sacred Societie the most choice & perfect ; whom the wisest and best vnderstanding men haue so highly magnified , that they haue stiled her the Mother of all Vertues , the most certaine , the most perfect amongst them , and therefore the Summum Bonum : than which there is nothing more manifest , in respect of those things which in our humane condition , are vncertaine , doubtfull , and fading . In the earth there is nothing permanent ; those things which now are , in a small space haue no being ; and what is future , is concealed from vs : which no sooner happeneth , than vanisheth . Truth alone standeth vpon her owne strength , remaineth in the same state , stable in her selfe , subiect neither to increase nor decrease ; repaire shee needeth not , impaire shee suffereth not : her Knowledge is the gift and secret of the Almightie . Truth is the absolute habit of the Minde , vnwearied , kindled by Diuine Light , all-knowing : Shee expresseth her selfe in Words , Gestures , and Actions , alwayes and euery where ; her voice in all honest ears is the most excellent harmonie : She is the Guide and Conduct through the Labyrinth of humane affaires , to bring the Minde the right and straight way to the Mansion of the other Vertues . It is her sole Character , To aduance man vnto Dignity : and so granted to him from God , That hee is borne vnto one Truth ; She is the onely food of the Minde , the sole repast of the Soule . Apparant it is , That all humane actions , not only by Boasting or Ostentation , but by Simulation or Dissimulation , are as with furious and tempestuous windes troubled and tossed . But both these are no better than Liers ; the one by adding too much , the other offering too little . But Truth triumpheth ouer both ; she is liable to no prescriptions , neither to space of time , the Patronage of persons , nor the Priuiledge of Countries : the dulled Sences she restoreth , the Deceiued shee directeth , the Erronious she reconcileth ; her Strength all Vaine things treads vnder foot ; all Lies convinceth , all Errors confoundeth . Euen her Enemies acknowledge Her , as oft as they are brought within her Sentence : She is the sole rule by which all Knowledge is guided ; for nothing can be truly knowne but Truth onely : for Falshood being excluded , and Shee admitted , the way lieth open vnto true felicitie . In Her all the dignitie of humane life is contained ; and hee that is possessed of her , no Force can deiect him , no Deceit circumvent him , no Trouble of minde afflict him , no Heresie intrap him : She is the strength of Resolution , and soliditie of Purpose ; in whose presence no Vanitie can stand , no Insolence dares appeare ; vnto whom Humane condition is more indebted than to all the other Vertues . Who could distinguish Fortitude from Rashnesse ; Constancie from Peruersenesse ; Liberality from Profusenesse ; Friendship from Flatterie ; Sanctitie from Hipocrisie ; but by inspection to her Mirrhor , in which , Vertue is clearly discerned , and Vice palpably discouered . Who is so bold , that without her light or guidance dareth to conclude or determine any thing ? since she is only conuersant in perspection , exactly to find out what is sollid , what sincere , and punctually to discouer the causes , the beginnings , and the progresse and proceedings of all things . As all those things which fall within dimension are not comprehended but within measure ; so whatsoeuer by Gods permission doth illuminate , ●each , or instruct the minde , is by Truth defined and circumscribed . That which in things bought and sold in our common commerce , wee call Number , Weight , and Measure ; the same in all things is Truth : she distinguisheth betwixt the delirements and enormities of Vices , and those effects which are proper and peculiar to Vertues . False Opinions shee refelleth , things doubtfull shee resolueth ; as obscure things shee inlightneth , so that which is luminous she declareth . Hence ariseth that old Adage , Solest Veritas , & è converso Veritas est Sol ; ( i. ) The Sun is Truth , and by conuersion , Truth is the Sun : that is , which hidden things reuealeth , and things manifest maketh more perspicuous , &c. You see the constancie and stabilitie of Truth , when all things else vnder the Sun are obnoxious to Vicissitude and Change. Saith Horrace , lib. 4. Ode 7. Diffugere nives redeunt iam gramina Campis , Arboribusque Comae . Mutat terrae vices , &c. The Snow is melted , and the fields , late bare , Are cloath'd in Grasse ; the bald Trees gaine their haire : The Earth doth change her course ; the Channels , dry , Fill vp their empty banks , the Floud swell high ; The gentle South winde doth the cold allay : Summer succeeds the Spring ; nor there doth stay , But is by Apple-bearing Autumne ' noyd ; And Autumne next by Winter is destroy'd . The like is extant in Ovid , ad Pisonem , Ipsa natura vices subit , variat aque curs●● : Ordinat inversis , &c. Ev'n Natures selfe this change doth vndergo , Which th' inverst order of the Yeare doth show : Not alwayes doth ( with dropping shewres ) the Aire Obscure the Stars , but sometimes it is faire ; The Winter ceaseth , and the timely Spring Dries those moist locks which you before might wring : It then giues place to Summer ; on whose heele Autumne doth tread : and then soone after feele The hoary Winters vncontrolled power , In many'a cold blast and tempestuous shower . Propertius , lib. 2. Eleg. 9. Omnia vertuntur , ceriè vertuntur amores ; Vinceris aut vincis hac in amore rota est : Magni saepe duces , &c. All things are wheel'd and turn'd about , And so it is in Loue , no doubt : Thou , Victor or else vanquisht art ; No Loue but in this change hath part . Great Dukes haue falne , great Tyrants been put downe ; Rich Thebes once stood , braue Troy was ouerthrowne . To the like purpose , as intimating the mutabilitie incident vnto all humane actions , Plantus in his Amphict . doth seeme to allude : Nam in hominum aetate multa eveniunt huiusmodi , Capiunt voluptates , mox rursum miserias , &c. In th'age of Man , oft many such things fall , First we taste fugred pleasures , and then gall : In bitter miseries , Rage doth constraine Spleenefull and harsh words ; and we then againe Grow to a friendly peace : then our Spleene , o're Our Amitie growes stronger than before . Hauing in some sort searched what Truth is ; it next followes , not onely to finde out Religion , but also to examine the truth thereof . Saint Augustine , lib. de Civitate Dei 2. Cap. 7. saith , Religio nihil aliud est quam Divinus cultus : i. Religion is nothing else but Diuine Worship . And in his Booke De Vera Relig. Religio est Studium Sapientiae ; Religion is the study of Wisedome . And Isidor . lib. de Etymolog . 18. defineth it in these words ; It is therefore called Religion , because by it we binde our selues to obey one onely God , and to serue him in our mindes with Diuine Worship . Abundans est pauperi Religio , &c. ( saith Hugo , De Cla●st . Anim. lib. 3. ) Religion is to the poore man abundant , to the meane estated sufficient , to the rich man tolerable , to the Weak liberall , to the Delicate compatient , to the Strong moder at , to the Poenitent mercifull , to the Peruerse correctiue . Against those that make Religion but a meere vaile or cloake for their abuses and vanities , wee reade Hierome in his Epistle to Nepotianus thus : Thou buildest Monasteries , and erectest Religious houses , and by thee many poor men are relieued through the Isles of Dalmatia ; but better were it for thy Soules health , if thou thy self among holy men didst leade an holy life . And in another sent to Eustochium ( saith he ) There be some men of our Order , who for no other cause make suit to be admitted into the Deaconship and Priesthood , than that thereby they might haue the greater priuiledge , and incur the lesse suspition , to enter into the familiaritie and acquaintance of faire women : The chiefest study such employ themselues in , is , that their shooes sit neate and close , their garments smell of perfume , their haire be queintly kembed and crisped , and that their fingers shine with gold and gemmes . But when thou shalt look vpon any such vaine person , hold him not for a Priest , but rather a Bride-groome . And in a third Epistle to Heliodore he vseth these words : They are richer being Monkes , than when they were secular men : They possesse wealth vnder Christ , who was alwayes poore ; which they enioyed not vnder the Diuell , who was euer rich . The Church supporteth them in wealth , whom the World confined to beggerie . Therefore ( saith Lactantius Firmianus ) Heauenly Religion consisteth not of earthy or corrupt things , but of the vertues of the Minde , which are solely aimed at Diuine Contemplations . For that onely may be called True Worship , when the heart and minde meet together to offer vnto God an immaculate offering : for whosoeuer confineth himselfe to be a true Sectarie of the Coelestiall Precept , may attaine vnto the name of a true and sincere Worshipper ; being such an one , whose Sacrifices are the humblenesse of minde , the innocence of life , and the goodnesse of action . And that man so often offereth vp vnto God an acceptable Sacrifice , as he doth any good and pious worke . Diogenes feasting in a Temple , when stale and mouldy bread was brought before him , he not onely rejected it , but in great anger rose from the table and cast it out of doores : saying , That nothing which was base and for did should bee brought into any place where ought sacred was offered vnto the gods . We likewise reade of Alexander the Great , when in a solemne Sacrifice to Iupiter , he offered Incense with both hands at once , he was thus reprehended by Leonides for so doing : O King , when thou hast conquered and subdued those Countries and Kingdoms whence these sacred Fumes and Odors are brought , then it will become thee to vse such prodigalitie and waste ; but till then it shall not be amisse if thou shewest thy selfe more sparing . In processe , Alexander being victorious ouer Saba , and calling to minde what had before passed betwixt him and Leonides ; he writ vnto him in these words : We haue sent vnto thee Myrrhe and Frankincense in aboundance , to the intent , ô Leonides , that hereafter thou be no more so sparing toward the gods . Christians need not be ashamed to make vse of these examples from the Ethnicks . And as concerning all such Hipocrites , who onely sloathfully and coldly tender their religious seruice , you may reade in Anthol . sacr . Iacob . Billij as followeth : Munera dant gemini fratres , at munus Abelis Excipitur , munus spernitur alterius . Two gifts are to God offred by two Brothers , The one 's accepted , and despis'd the others : Cain with an euill heart , that which was vile Tendred to his Creator ; and the while , Kept to himselfe the best of all his store . Him such resemble , who giue God no more Than needs they must do by some others motion , Worshipping more for fashion than deuotion . These men ( as in their actions you may note ) Seeme to loue God , whilest on the World they dote . What the Religion of the Iewes is , who hath not read ? And what that of the Mahometans is , who but with great terrour and detestation can almost endure to heare ? First therefore concerning our Christian Religion , I shall quote you some passages and places cited by diuers Ethnyck Authors , and those learned and approued . After the Birth , Life , Doctrine , and Passion of the Sauiour of the World , there were three opinions of him ( I omit the Euangelists and Apostles , whose Scriptures and Miracles are vnquestionable , and proceed to others : ) Of the first were those that sincerely and vnfeignedly professed Christ and his Gospell ; many of which gaue apparant testimonie of the Truth : some by their blessed Martyrdome , others by their Writings ; and among these were Dionysius Areopagita , Tertullian , Lactantius , Firmianus , Eusebius , Paulus Orosius , &c. Others there were which violently opposed the former ; of which number were Porphyrius , Iulian Apostata , Vincentius Celsus , Africanus Lucian , &c. Against whom wrot very learnedly , Cyprian , Origen , Saint Augustine , and others . The third were such , as either for seruile feare , or worldly preferment , durst not , or would not openly professe themselues to be Christians ; or howsoeuer , they were such in their hearts : yet to temporise with their Superiors and Gouernors ; if at any time discourse was had of those whom they called the New Sect , they would mangle Christs Miracles , cauill at his Doctrine , and mis-interpret the Scriptures to their owne fancies . Notwithstanding which , and that they laboured to abolish and exterminate the Profession , yet which way soeuer they aimed their words or their works , somthing still might be gathered from them , by which their malice was easily discouered , and the lustre of the Truth more apparantly discerned . Such Power hath the Word of God. For example ; Iosophus Ben Gorion , not onely a Iew by Linage , but in his Religion , vseth these words ; At the same time ( saith he ) liued Iesus , a wise man , if it be lawfull to terme him a man ; because indeed he did wonderfull things , and was a Master and Doctor vnto all such as made enquirie after the Truth . He was followed by great troupes and multitudes both of Iewes and Gentiles ; and hee was Christ : and although he was afterwards accused by the principall men of our Faith , and crucified , yet he was not abandoned of those who formerly followed him ; but three dayes after his death he appeared aliue vnto them , according as the holy Scriptures had foretold and prophecied concerning him . And euen in these our dayes , the doctrine of Christ and the name of Christian is dispersed through the World. And this was that Iosephus who was present at the destruction of Ierusalem , and wrot the whole Historie thereof . Pontius Pilat , who gaue sentence against the Sauiour of the World , reported so largely of his innocuous Life , Doctrine , and Miracles , to the Emperor Tiberius , that he consulted with the Senat , to know whether they would admit of this Iesus Christ to be their God : and though they did not assent vnto the motion , yet hee gaue expresse commandement , that none of that Profession should suffer persecution or injurie . To this let me adde the excellent Epistle of Publius Lentulus , the Roman Proconsul ; in which the person of our Sauior is most accurately described . The very words being faithfully interpreted , which he sent to the Senat and people of Rome , during his abode in Ierusalem , according to Eutropius . There appeared in these our times ( and hee is yet to be seene ) a Man of great vertue , by the name of Iesus Christ ; who is called by the Nations ; A Prophet of the Truth ; by his Disciples stiled The Sonne of God : who raiseth the Dead , and healeth all Infirmities and Diseases . A Man of a middle stature , vpright , and begetting admiration ; of a venerable aspect , whom his beholders may easily both loue and feare : his haires of a Chestnut colour full ripe , plaine and smooth to his eares , and from thence neat , somewhat crisped and shining in their flowing from his shoulders , diuiding themselues aboue in the middle , according to the manner of the Nazarites ; hauing a most cleare forehead , a face without wrinckle or spot , a beard somwhat thicke , and neuer shorne , of the same colour with the haire of his head ; not long , but parted in the middle , of a plaine and mature aspect : his eyes somewhat greene and cleare ; his nose and mouth no way to be reprehended ; whom a moderate blush doth sweeten : in rebuking , terrible ; in admonishing , gentle and gratious ; his looke pleasant , with a referued grauitie ; who was neuer knowne to laugh , but sometimes to weepe ; of stature spread and straight , his armes and hands delectable to behold ; in discourse graue , excellent , and modest ; beautifull aboue the Sonnes of Men. Pliny writeth thus : In the time of the Emperour Tiberius , the quaking of the earth was much greater than euer before . By which ( saith another ) twelue Cities in Asia , with infinite other famous and goodly Buildings were subuerted and ruined . Of the rending the Vaile of the Temple , Iosephus ( before named ) giueth faithfull testimonie . Of the cruell and bloudy massacre performed by Herod on the harmelesse Innocents , mention is made by Philo a Iew , ( an Historian of great authoritie ) in his Abridgement of Times ; where hee saith , Herod commanded many Children to be slaine , and among them his owne Sonne , because hee had heard , That the Christ ( a King promised vnto the Hebrewes ) was about that time borne . This Philo liued in the time of the other Herod , called the Tetrarch . The historie of those slaughtered Innocents is more amply discoursed by Macrobius a Latine Historiographer . Dion likewise , in the life of Octavian Caesar , hath these words ; The Emperor Augustus hauing heard of Herods barbarous inhumanitie against his owne Childe and others ; said openly , I had rather be an Hog in Herods family , than a Sonne . Plinius Secundus being Proconsull of Asia , in an elegant epistle writ vnto Traian the Emperor , demanded of him , How hee would haue the Christians punished ? For ( saith he ) they arise at certain houres in the night , and assemble themselues to sing Hymnes and Songs of praise and thankesgiuing to Iesus Christ , whom they honour as their God. They make solemne Vowes , to do no euill or harme to other men : They steale not , they are no Adulterers , they will neither falsifie their oath nor promise , they deny nothing that is left in their charge , &c. And this testimonie hee gaue of them , who was an Infidell and an Idolater , and liued sixty yeares after the Passion of our Sauiour . Vnto whose Letter the Emperor Traian returned this answer : For asmuch as they be accused for none other euill doing or abuse , let them in no case be punished or afflicted with any seuerity or rigor ; neither make any further inquisition against them . Neuerthelesse , when they shall be brought before thee , do thy vtmost endeauour with all humanity , to persuade and draw them from their . Religion but if they constantly persist therein , and will in no wise forsake it , yet see that thou off●rest them not the least iniurie . His Nephew Adrian succeeded him in the Imperiall Purple ; who ( as AElius Lampridius reporteth ) at his first inauguration permitted them freely to exercise their Religion ; and hee himselfe with diuers of his Nobilitie worshipped Christ : vnto whose honour they caused Temples to be erected . Yet afterwards hee fell from that Religion , prouing a cruell and mercilesse Persecutor : for he was persuaded , That if hee should seeme to fauour or any way conniue at their Sect , the whole World would be conuerted to the Faith , and so the superstition and idolatry of the Gentiles be vtterly ouerthrowne . Yet Petrus Crinitus writeth ( in the life of Saturninus ) that an Epistle was sent from Severinus the Consull , vnto the same Adrian ; wherein he declared vnto him , That there were many Christians in Egypt , among whom some called themselues Bishops , and others Deacons and Priests ; of which not any was found idle , but all deuoutly employed in some religious Exercise ; as in visiting and relieuing the Sicke , Lame , and Blinde . That all of them liued by their labours , were of courteous and gentle behauiour , and worshipped one onely , who ( as they said ) had been crucified by the Iewes . It is also deliuered vnto vs by the histories of those times , That Seranus Eranius Embassador to the same Emperor , wrot vnto him from the Prouince where he was then imployed ; informing him , That the great crueltie in persecuting the Christians ( being accused of nothing else saue their Constancy in the Religion which they professed , and could not iustly be charged with any other crimes or misdemeanors ) deserued mitigation . Vpon which information , the Emperour inhibited Minutius Tondanus , then Pro-Consull in Asia , from condemning any Christian for the profession of his Faith , vnlesse he were otherwise conuicted of some criminall or capitall offence . It is a thing worthy remarke in Alexander Seuerus ; who , after many bloudy Persecutors , succeeding in the Empire , began much to fauour them , and suffered them to haue sundry Oratories and Temples in the Citie : who notwithstanding hee was a meere Ethnyck , and vntutered in the Christian Faith ; yet ( as AElius Lampridius reporteth of him ) when diuers Cookes and Tauerners had petitioned vnto him , complaining of the Christians , saying , That they had taken their lodgings and houses from them , in which they made exercise of diuers superstitions and hypocrisies ; and that they obserued a Religion quite contrarie from that which was then in vse with the Romans . The Emperour to their complaint made this following answer ; ●●hinke ( saith hee ) it is more conuenient and necessarie that God should be in those places deuoutly honored , than your affaires and prophane vocations be vainly followed . As worthy an obseruation is that of Maximinus , successor to Severus , and companion with Dioclesian in the Empire , about two hundred yeares after our Redemption ; part of the copy of one of his Letters I will acquaint you with , being to this effect : Caesar Maximinus ; Invincible , Great High-Priest , of Germany , AEgypt , Thebes , Sarmatia , Persia , Armenia , Carpia , and victorious besides ouer the Medes ; and for his Conquests named , Nine times Emperour , Eight times Consull , Father of his Countrey , &c. At the beginning of our Empire , we commanded all things to be done according to the conformitie of our Lawes , ( the publique discipline of Rome still conserued : ) In which we gaue expresse commandement , vtterly to abolish and extinguish the Christian Religion ; allotting death with torture to the Professors thereof : enioyning them to obserue those antient Customes and Laws established by our Predecessors . But since they voluntarily rather expose their bodies to all manner of tortures , than to renounce that faith which they professe , without any will or intent to honour and adore any of our Roman gods : We therefore now mindefull of our wonted grace and clemencie , purpose to expresse the same towards these Christians ; freely permitting them to haue places for their Assemblies , and to erect Temples , in which to offer vp their Sacrifices and Prayers . Which licence and faculty we grant vnto them , vnder condition , That they shall attempt nothing against our Publique-weale and Religion ; and that in all other things they shall keepe and obserue our Lawes and Ordinances . Moreouer , That in gratefull acknowledgement of this their free permssion , they shall stand obliged to pray vnto their God Iesus for our life and safetie , as likewise for the prosperity of the Roman Commonwealth , and our Cities continuance in peace and flourishing estate . To these I adde what I finde recorded in the Tartarian Historie , of the great Emperour Cublay , who was a meere Infidel , honoring and acknowledging no other God than the Sun , the Moone , and the Starres . This King was of incomparable greatnesse and wisedome , not to be paralelled by any Prince of that Age in the which he liued : Who hauing dispatched his puissant Captaine Ba●aim , to conquer the almost inuincible Prouince of Maugy , ( which included the rich and inestimable Countrey and City of Cinquemay ) it hapned that in the absence of this mighty Captaine ( who had taken with him in that seruice the prime soldiers in all his Dominions ) two of his Nephews , the one called Naim , the other Cadue , Princes of great power and command vnder him , reuolted and grew into open rebellion , and affronted him in battell . But this magnanimous Emperour , as politique in warre , as prudent in peace , ( commanding from the great Armenia , vnto the borders of Calicut a kingdome in the East-India ) gaue them battell , surprised the Rebells , and put their Army to flight . But that which I especially obserue in this historie is , That the people reuolting after this manner , were for the greater part Christians , his Tributaries and seruants ; howsoeuer tainted with diuers heresies , for some were Nestorians , some Armenians , some Abessines , &c. Hereupon the Iewes and Mahumetans , being victorious vnder the pay of Cublay , surprised of them to the number of fifteene thousand , and hauing first disarmed , and then with many bitter scoffes and taunts ●erided them , they presenred them before the Emperour , expecting when he would command them to be cut in pieces , and they attending ready to play the Executioners . But hee ( quite contrarie to their expectation ) being at that time mounted on a strong Elephant , vpon whom he sate in his seat Royall ; their insolencies and mockeries being appeased , and silence commanded , he caused the Christian Prisoners to troupe about him , to whom he deliuered an Oration to this purpose : Though I confesse my great Victorie this day gotten , was by the power and fauour of my gods , the Sunne , the Moone , and the Starres , abiding in the glorious Firmament of Heauen ; yet because the Prisoners , being all or most of them Christians , appeare before me not onely despoyled of their Armes , but mocked and taunted of the Iewes , Mahumetans , and others , vpbraiding them with their god Iesus , who was sometimes fastned vnto a Crosse by the fore-fathers of these Iewes : notwithstanding they haue opposed me in battell , & that so many of their Ensignes lye here prostrate at my feet ; yet that all the Nations and Languages that liue vnder our Principalitie and Dominion , may know , that Wee and our Grace can finde as soone Will to pardon , as Power to punish ; from this day forward , we forbid , and strictly charge all Nations vnder vs , of what Qualitie or Religion soeuer , That they neither deride , iniure , or oppresse any of these captiue Christians , vpon penaltie to be depriued of their Armes , and disgracefully scourged with rods . The maine reason inducing vs to see this exactly performed , being no other , but that their God Iesus is highly esteemed and honoured by Vs , as being one of the greatest among the Coelestiall Deities , full of all equitie and justice : for he knowing those Christians injuriously to raise themselues against Vs , as being our sworne Subiects , and wee their Protector and Soueraigne ; hee therefore in his great justice hath permitted me to win the honour of this day , which otherwise I had not power to do , because I haue heard him stiled the God of Battels , &c. I giue you further to vnderstand , That if any in this my victorious Army hath kept backe any Christian Prisoner not here presented before me , he shall not dare to offer him the least affront or violence whatsoeuer , but immediately set him at libertie , deliuering him vp into their Quarter armed , and with all equipages to him belonging : and this to be performed vpon paine to passe through the danger of the Armies . Now our Imperiall Charge imposed on these Christians for their delinquencie , is , That they pray vnto their God for our prosperitie and preseruation , and doe vs nine moneths seruice in our intended war against the King of Nixiamora , who denieth to pay vs Tribute , and striueth to equall himselfe with our Greatnesse ; receiuing for the same equall wages with the rest of the Soldiers in our Army . This great honor done vnto the name of Christ , and vnto Christians for his sake , by the Heathen and Infidels , pu●●eth mee in minde of that which the Psalmist saith , Out of the mouthes of babes and sucklings hast thou ordained strength , because of thine Enemies , that thou migtest confound the Enemie and the Auenger , &c. We shall enquire further of the Messias , in whom we build our Faith , and in whom the hope of our saluation consisteth , and find him out by his Miracles . The word Miraculum importeth a thing mouing stupor and admiration : for those which behold a Miracle , stand amased , as confounded at the effects , when they cannot apprehend the causes . Or else it is a thing , which from whence it comes , or by what meanes , passeth apprehension : for whatsoeuer happeneth beyond the course of Nature begetteth admiration . Saint Augustine saith , As it was possible for God to appoint a certaine course for all Natures , according to his Diuine will and pleasure ; so it is not impossible vnto him to alter that course , and change those Natures as him best liketh . And elsewhere : We know that God is able to doe all things , though we cannot conceiue the meanes by which he worketh them . And in Miracles , all the reason that can be giuen of the thing done , is onely the power of the Doer . And in his booke , De Confess . We wonder at the bredth and height of the Mountaines , the ebbing and flowing of the Ocean , the windings and turnings of Riuers , the motions of the Spheres and Planets ; yet neuer wonder at our selfe , when Man in himselfe is a greater miracle than all the miracles that can be wrought by Man. Greg. in Homil. saith , That all Diuine Miracles ought to be meditated on by Study , not examined by Reason : for to enquire into the secret purpose of the Almighty , is to be too arrogant and saucy in his Counsels . Lipsius , ex Greg. M. vseth these words ; Diuine Miracles are to be considered , not disputed . And againe , True Miracles witnesse one true God ; but false Impostures acknowledge many , and those euill . Chrisostome vpon Math. saith , As the Morning precedeth the Sun , and Darkenesse goeth before the Night : so at the comming of Christ , the Prophets before him , and the Apostles with him and after him ( by the help of the Holy-Ghost ) did great things ; and in the comming of Antichrist , the Pseudo-Christiani ( i. false-Christians ) before him , with him , and after him , by the aid of the wicked Spirit did maruellous things . And in another place commenting vpon the same Euangelist ; As when a man telleth thee a Tale which thou art not willing to heare , the more he speaketh , the lesse thou bearest away . Or trauelling in haste , when thy minde is otherwise occupied , though in thy speed thou meetest many , yet thou takest not notice of any that passe thee : so the Iewes dealt with our Sauiour ; for though they saw many signes and maruellous things done by him , yet notwithstanding they demanded a signe from him , because they heard such things as they marked not , and saw such things as they tooke no pleasure to behold . Hugo , De Operib . 3. Dierum speaketh thus : Res multis modis apparant mirabiles , &c. Many wayes things appeare maruellous , somtimes for their greatnesse , sometimes for their smalnesse ; some for their rarietie , others for their beauty . First according to their greatnesse , as where any creature doth exceed the proportion of it's own Kinde ; so we admire a Gyant amongst Men , a Leviathan or Whale amongst Fishes , a Gryphon amongst Birds , an Elephant amongst foure-footed Beasts , a Dragon amongst Serpents , &c. The second for their smalnesse ; as when certaine creatures are scanted of that dimension proper vnto their Kinde , as in Dwarfes , small Beagles , and the like : or in Moths , small Worms in the hand or finger , &c. which how little soeuer , yet they participate life and motion with those of larger dimension and size ; neither are they any way disproportionate in their Kinds , but the one as well declareth the power and wisedome of the Creator , as the other . Consider therefore whether thou shouldst more wonder at the tuskes of the Boare , than the teeth of a Worme ; at the legs of a Gryphon , or a Gnat ; at the head of an Horse , or a Locust ; at the thighes of an Estrich , or a Fly. If in the one thou admirest the greatnesse and strength , in the other thou hast cause to wonder at the smalnesse and dexterity ; as in the one thou maist behold eyes so great that they are able to daunt thee , in the other thou mayst see eyes so small , than thine are searce able to discern them : and euen in these little creatures thou shalt find such adiuments and helps of nature , that there is nothing needfull or defectiue in the smallest , which thou shalt finde superfluous in the greatest , &c. We wonder why the Crocodile when he feeds , moueth not his lower chaw ; how the Salamander liueth vnscorched in the fire ; how the Hedgehog is taught , with his sharpe quills to wallow and tumble beneath the Fruit trees , and returne home laden with Apples to his resting place ; who instructed the Ant to be carefull in Summer to prouide her selfe of food for Winter ; or the Spider to draw small threds from it's owne bowels , to insidiate and lay nets for the Flies ? All these are infallid testimonies of the wisedome and power of the Almighty . These are only wonders in nature , but no Miracles . Chrisostom supr . Math. saith thus : Quatuor sunt mirabiles imitatores , &c. There be foure miraculous Imitators made by Christ : A Fisherman to be the first Shepheard of his Flocke ; a Persecutor the first Master and Teacher of the Gentiles ; a Publican the first Euangelist ; a Theefe that first entred into Paradise . And further : That of three things the World hath great cause to wonder ; of Christs resurrection after death , of his ascention to heauen in the Flesh ; and that by his Apostles , being no better than Fishermen , the whole world should be conuerted . But if any thing strange or prodigious hath beene heretofore done by Mahomet or his associates , they haue been rather imposterous than miraculous . Or admit they were worthy to be so called , yet do they not any way iustifie his blasphemous Religion . For you may thus reade Iustine Martyr , De Respons . ad Quest. 5. fol. 162. As the Sun rising vpon the Good and Euill , the Iust and Vniust , is no argument to confirme the euil and injust man in his wickednesse and injustice : so ought it not to confirme heretiques in their errors , if at any time miraculous things be done by them . For if the effect of a miracle be an absolute signe and demonstration of pietie , God would not then reply vpon the Reprobate and Cursed at the last day ( when they shall say vnto him , Lord , haue we not in thy Name prophesied and cast out diuels , and done many Miracles ? ) I neuer knew you , depart from me ô ye Cursed , &c. Christ was miraculous in his Incarnation , his Natiuitie , his Life , Doctrine , Death , and Resurrection , as will easily appeare : but first it shall not be amisse to speake a word or two of his blessed Mother . Petrus Chrisologus writeth thus : Vnexpressible is the sacrament of the Natiuitie of our Lord the God of Life , which wee ought rather to beleeue , than to examine . A Virgin conceiued and brought forth , which Nature affourded not , Vse knew not , Reason was ignorant of , Vnderstanding conceiued not : This , at which Heauen wondred , Earth admired , the Creature was stupified , what humane Language is able to deliuer ? Therefore the Euangelist , as he opened the conception and birth in an human phrase , so he shut it vp in a Diuine secret . And this he did to shew , That it is not lawfull for a man to dispute that which he is commanded to beleeue . And againe : How can there be the least dammage vnto modestie , where there is interessed a Deitie ? Where an Angell is the Messenger , Faith the Bride-maid , Chastitie the Contract , Vertue the Despouser , Conscience the Priest , God the Cause , integritie the Conception , Virginitie the Birth , a Maid the Mother ? Let no man therefore iudge that thing after the manner of Man , which is done by a diuine Sacrament : let no man examine a coelestiall mysterie , by earthly reason ; or a secret nouelty , by that which is frequent and common . Let no man measure that which is Singular , by Example ; nor deriue contumely from Pietie ; nor run into danger by his rashnesse , when God hath prouided saluation by his Goodnesse . Origen vpon Mathew , moues this Question ; What was the necessitie that Mary the blessed Virgin should be espoused vnto Ioseph ? but either because that mysterie should be concealed from the Diuell , and so the false Accuser should finde no cauil against her chastitie , being asfied vnto an husband ; or else that after the Infant was borne , he should be the mothers Conduct into AEgypt and backe againe . For Mary was the vntouched , the vnblemished , the immaculate Mother of the onely begotten Son of God , Almighty Father , and Creator of all things : of that Sonne , who in Heauen was without a Mother , in Earth without a Father ; in Heauen ( according to his Deitie ) in the bosome of his Father , in Earth ( according to his humanitie ) in the lap of his Mother . Gregorie the Great saith , Though Christ Iesus be one thing of the Father , another of the Mother ; yet hee is not one person of the Father , another of the Virgin , but hee is eternall of the Father , and temporarie of the Virgin ; the same who created , and was made ; He , the beautifullest amongst men , according to his Diuinitie ; and He , of whom it is written , He is despised and reiected of Men : He is a Man full of sorrowes , and hath experience of infirmities ; we hid as it were our faces from him ; He was despised , and wee esteemed him not , according to his Humanitie . He that was before all worlds , of a father without a mother ; Hee came towards the end of the world , of a Mother without a Father . He was the Temple of the Builder , and the Builder of the Temple : Hee was the Author of the Worke , and the Worke of the Author : remaining one Substance , yet consisting of two Natures ; but neither confused in the commixtion of Natures , nor doubled in the destruction of Natures . Chrisostome speaketh thus : The holy and blessed Mary , a mother and a Virgin ; a Virgin before shee was deliuered , a Virgin after . Wilt thou ( saith he ) know how hee was borne of a Virgin ? and how after his birth she remained a Virgin ? I answer thee thus ; The dores were shut and Iesus entred . Christ was miraculous in his Incarnation : for as S. Augustine writing against the Iewes , saith , O you Iewes , looke vpon the Harpe , and obserue what a sweet musicall sound it yeelds ; to make vp which there be three necessarie instruments or helps , Art , the Hand , and the String ; Art dictates , the Hand toucheth , the String soundeth : all three worke together , but amongst them the String is onely heard , for neither the Art nor the Hand make any audible harmonie : So neither the Father nor the Holy-Ghost tooke humane Flesh vpon them , and yet they haue an equall coooperation with the Sonne : the sound of the String is only heard , and the Sonne is onely seene in the Flesh ; yet the effect and melodie consisteth of them all : and as it solely belongeth to the String to make a sound , so it belongeth to Christ onely to take humane Nature vpon him . Further I demand of the incredulous Iew , How Aarons dry Rod sprouted with leaues and bare Fruit ? And when he resolueth me that , I will tell him how a Virgin conceiued and brought forth a Sonne . But indeed , neither can the Iew make manifest the one , nor I giue warrantable reason of the other . Saint Bernard writeth to this purpose : Three Workes , three Mixtures hath the Omnipotent Maiestie made in the assumption of our Flesh , all miraculously singular , and singularly miraculous ; Three such things , as neuer the like before were , nor shal the like hereafter happen vpon the face of the earth . They are interchangeably God and Man ; a Mother and a Virgin ; Faith , and the Heart of Man : for the Word , the Spirit , and the Flesh met in one person , and these Three are One , and that One is Three , not in the confusion of Substance , but vnitie of Person ; and this is the first and super-excellent Commixtion . The second is , a Virgin , and a Mother , alike admirable and singular : for it was not heard from the beginning of the world , that a Virgin conceiued , and that a Mother remained a Virgin. The third is the co-Vnion of Faith with the Heart of Man ; and this , though it seeme inferiour , yet may it appeare euery way as powerfull , if wee truly consider it : For wonderfull it is , that the Heart of Man should giue beleefe to the former . For how can humane Vnderstanding conceiue , That perfect God should be perfect Man ? Or that she should remaine an vntouched Virgin , who had brought forth a Sonne ? As Iron and a Tyle-sheard cannot be moulded and made into one body ; so the other cannot be commixed , vnlesse the glew and soder of the Spirit of God incorporat them . He was miraculous in his Natiuitie : for as Ambrose saith , Contra Heretic . It is impossible for me to search into the secret of his generation ; at the consideration of which , my fences faile , & my tongue is silent ; and not mine only , but euen those of the Angels : It transcendeth the capacities of the Potestates , the Cherubims , and the Seraphims ; it is aboue conception ; for it is written , The Peace of Christ passeth all vnderstanding . Thou therefore lay thine hand vpon thy mouth , since it is not lawfull for thee to enquire into these supernall Mysteries . It is granted thee to know that hee is borne , but how he is borne it is not granted thee to be inquisitiue ; for to doe so is fearefull , since vnspeakeable is his generation : according to the words of the Prophet Esayas , Who can tell his Generation . Concerning the place of his birth , saith Ioan. Chrisostome , vpon these words , Intrantes Domum , invenerunt puerum , &c. Did they finde a Pallace raised on pillars of Marble ? Found they a princely Court furnished with Officers and Attendants ? Found they guards of armed and well accommodated souldiers ? or Horses in rich and shining trappings ? or Chariots adorned with gold and ivorie ? Or did they finde the Mother crowned with an Imperiall Diadem ? or the Childe swathed in Bisse and Purple ? Surely no , but rather a poore and base Cottage , a vile and contemptible Stable , more fit for beasts than men ; a Childe wrapped in sordid swathings ; and the Mother in an ordinarie garment , prepared not so much for ornament , as to couer nakednesse . Yet the Nobility of Christs birth ( saith Saint Augustine ) appeared in the Virginitie of the Mother , and the Nobilitie of the Mother was manifest in the Diuinitie of the Sonne . And in another place ; Gold was offered him as to a potent King ; Frankincense , as to a great God ; and Myrrhe , as to a mercifull Redeemer , who came to offer vp his life for the saluation of all Mankinde . The Heauens were his Heralds , Angels his Proclaimers , Wise-men his Worshippers . Saith Gregory vpon these words , Cum natus esset Iesus in Bethlehem , &c. To this King borne we offer Gold , when we shine in his sight by the claritie of Diuine wisedome : Wee offer Frankincense , when by holy and deuout prayers we burne the cogitations of the Flesh , vpon the altar of our hearts , which ascend a sweet sauour by our heauenly desires : We offer Myrrhe , when we mortifie all carnall affections through abstinence . And Leo Pap. The Wise-men and Kings of the East adored the Word in the Flesh , Wisedome in Infancie , Strength in Infirmitie , the Lord of Majestie in humane Veritie . And to giue infalled testimonie of their faith , what they beleeued with their hearts , they professed by three guifts , Myrrhe to a Man , Gold to a King , Frankincense to a God. Hee was miraculous in his Life , as being without sinne ; miraculous in his Doctrine , for neuer man spake as hee did . And of his Miracles we thus reade Claudian : Angelus alloquitur Mariam , quo praescia verbo , &c. Th'Angell to Mary speakes , and saith that she Shall beare a Sonne , and yet a Virgin be . Three Chald'ae an Kings to him three Presents bring ; Myrrhe to a Man , and Gold vnto a King ; Incense to'a God. To proue himselfe Diuine , In Cana he turn'd Water into Wine . Fiue Loaues two Fishes haue fiue thousand fed , When surplusage remain'd of meat and bread . To the borne-Blinde he shew'd the Suns bright rayes , Who on th' vnknowne light did with wonder gaze . He caus'd the light on Lazarus to shine , After he foure dayes in the graue had ly'ne . With his right hand he fainting Peter stay'd ; But with his word , his faith more constant made . She that the bloudy Issue had endur'd For many Winters , by her Faith was cur'd . The palsied man , who had been bedrid long , Took vp his bed and walkt thence whole and strong . He cast out Diuels by his Word sincere : He made the Dumbe to speake , and Deafe to heare . He it was of whom some thinke Virgil prophecied , Eclog 4. in these words : Vltima Cumaei venit iam Carminis atas . The last day 's come of the Cumaean Ryme ; A great One's now borne , from the first of Time. The Virgin is return'd with Saturnes Crowne , And now a new Birth is from Heav'n let downe . He was miraculous in his death . Of whom elegant S. Bernard thus speakes : How sweetly , Lord Iesus , didst thou conuerse with men ? how aboundantly didst thou bestow many blessings vpon man ? how valiantly didst thou suffer many bitter , hard , and intollerable things for man ? hard words , hard strokes , more hard afflictions ? O hard hardned and obdure Sonnes of Adam , whom so great sufferings , so great benignitie , so immense an ardour of loue cannot mollifie ! Againe ; God loued vs sweetly , wisely , valiantly : sweetly , in assuming our Flesh ; wisely , in auoyding sin ; valiantly , in suffering death ; but aboue all , in that Cup which he vouchsafed to taste , which was the great worke of our Redemption : for that , more than all , challenges our loue ; it gently insinuateth our deuotion , more iustly exacts it , more strictly binds it , more vehemently commands it . And in another place : In the Passion of our Sauiour , it behoueth vs three things more especially to consider ; the Worke , the Manner , the Cause . In the Worke , his Patience ; in the Manner , his Humilitie ; in the Cause , his Charitie . Patience singular , Humilitie admirable , and Charitie vnspeakeable . And now me-thinks I heare the Redeemer and Sauiour of the World thus speake from the Crosse. Huc me sidereo discendere fecit Olympo , His me crudeli vulnere fixit Amor , &c. Loue drew me hither from the starry Round , And here hath pierc'd me with a cruell wound . I mourne , yet none hath of my griefe remorse : Whom Deaths dire Lawes in vaine intend to force . Loue brought me to insufferable scorne , And platted on my head a crowne of Thorne : It was meere loue , thy wounded Soule to cure , Made me these wounds vpon my flesh t' endure . It was my Loue ( which triumphs ouer all ) That quencht my thirst with Vineger and Call. The loue which I to Mankinde could not hide , With a sharpe Speare launcht bloud out of my side . Or'e me ( Loue ) onely me , of Kings the King , Doth now insult ; who hither did me bring For others gaine , to suffer this great losse , To haue my hands and feet nayl'd to the Crosse. Now what do I for all this loue implore ? Loue me againe , and I desire no more . Thinke ( saith Thomas de Kempis ) of the dignitie of the Person , and greatly lament , because God in the Flesh was so contumeliously handled . Ecce Altissimus supra omnes , infra omnes deprimitur . Nobilissmus dehonestatur ; Speciocissimus sputo inquinatur , &c. Behold how the most-High aboue all , is depressed below all : The most Noble is vilified . The most Faire spit vpon . The most Wise derided . The most Mighty bound . The most Innocent scourged . The most Holy crowned with Thornes . The most Gentle buffetted . The most Rich impouerished . The most Bountifull despoyled . The most Worthy blasphemed . The most Good despised . The most Louing hated . The most Knowing reputed foolish . The most True not beleeued . The most Innocent condemned . The most skilfull Physitian wounded . The Sonne of God crucified . The Immortall subiect to death and slaine . The Lord of heauen and earth dying for the redemption of wretched and ingratefull seruants . Sic de Cruce suo Christus loquitur . Vide Homo qua pro te patior , Vide Cla●es quibus conf●di●r . Vide poenas quibus afficior , Cum sit tantu● dolor exterior , Interior planctus est gravior , Dum ingratum te sic experior ? See what I for thee endure , Nail'd to the Crosse by hands impure . Behold the paines I suffer here ! Since outward griefe doth such appeare , How great then is my griefe within , Whilest thou ( ingrate ) abid'st in sin ? Briefely , The whole Passion of Christ , according to the sentence of Dionysius , was for imitation , compassion , admiration , contemplation , inflammation , and thanksgiuing . According to that of Thomas à Kempis ; It is of diuine Loue the Incendiarie , of Patience the Doctrine , in tribulation the Comfort . It is the solace of dissolution , the substance of holy compunction , the exercise of internall deuotion , the exclusion of desperation , the certaine hope of remission , the support of sharpe reprehension , the expulsion of peruerse cogitation , the repression of carnall temptation , the consolation of corporall imperfections , the contempt of temporall aboundance , the abdication of our proper affections , the restraint of superfluous necessitie , the exercise of honest conuersation , the inflammation to amendment of life , the induction to coelestial consolation , the approbation of brotherly compassion , the reparation of diuine contemplation , the argumentation of future blessednesse , the mitigation of paines present , the purgation from the fire future , and the great satisfaction for all our sinnes and offences whatsoeuer . Briefely , the Passion of Christ is of a godly and religious Soule the Mirrhor , of our life the Director , of the way to heauen the Load-starre , of all tempests the shadow and protector , and of all Soules ( in the houre of death ) the comfort and supporter . The Passion of Christ ( saith Rabanus de laude Crucis ) sustaines heauen , gouerneth the world , pierceth hell : in the first the Angels are confirmed , in the second the people redeemed , in the third the Enemie subdued . Saint Augustine in his Sermon De Natali Domini , saith , That the Maker of man was made Man ; that he which gouerned the Stars , should sucke the breast , that the Bread should be hungry , the Fountaine thirsty , the Light should be darkned , the Way should be weary , the Truth should suffer by false witnesse , the Iudge of the liuing and dead should by a mortall man be iudged , that Iustice by injust men should be condemned , that Discipline it selfe should be scourged , the prime Branch crowned with thornes ; he that made the Tree , be hanged on the Tree , Strength weakned , Health wounded , and Life made subiect vnto death . Saint Bernard in his first sermon De Nativit . Christi , vseth these words ; Vt in Paradiso terrestri quatuor fuere fontes , &c. As in the earthly Paradise there were foure Riuers which watered the whole earth ; so in Christ , who is our Paradise , wee may finde foure Fountaines : the first is the fountaine of Mercy , to wash away our sinnes by the waters of Remission : the second is the fountaine of Wisedome , to quench our thirst with the waters of Discretion : the third is the fountaine of Grace , to water the plants of good Works with the springs of Deuotion . &c. Twelue most grieuous and intolerable sufferings of Christ are obserued from the Euangelicall historie ; his Agonie sad and bloudy , than which spectacle , nothing since the Creation of the World hath beene more admirable . Secondly , That for so vile a price hee should be sold and deliuered vp to his wicked and bloud-thirsty enemies , by one of his owne Disciples . 3. That with his hands bound , hee should be led like a captiue through the publique street . 4. That like a slaue hee should be so inhumanely scourged . 5. That his browes should be pierced with Thornes . 6. That hee should be affronted with so many contumelies and injuries , as his face spit vpon , his cheekes buffetted , his head strooke with a rod , his party-coloured Vesture , and hee brought to be arraigned at the Bar for a Malefactor . 7. That he was held more vile and vnworthy than the murtherer Barabas . 8. That vpon his wearie and bruised shoulders he should be forced to beare that Crosse on which he was to suffer . 9. That hee was adiudged to suffer so long and lingering a death . 10. That when he was nothing but sorrow and anguish , and paine all ouer , yet he should be so scornefully derided of his enemies . 11. That he beheld his most innocent Mother present in all his torments . 12. That when his most holy body hung in the Aire and Sunnes meridian heate , bloudy all ouer , the fountaines of his veines being emptied , and his bowels dried vp ; demanding but a little water , they offered him gall and Vineger . Who euer heard such things ? Who euer suffered the like things ? Bonaventure in his sixtieth Sermon , De Tempore , obserueth his sufferings to be vnspeakeable , from ten circumstances : First , the Nobilitie of the Sufferer . 2. The sensibilitie of the patient Members . 3. The atrocitie of the punishment . 4. The crudelitie of the Afflicters . 5. The iniquitie of the Iudges . 6. The multiplicitie of the torments . 7. The vilitie of the place . 8. His societie forsaking him . 9. The diuturnitie of the paine . 10. The varietie of his contumelies . The multiplicitie and vniuersality of his torments may appeare by that which is spoken , He was afflicted in his whole body , he was bound vnto a pillar , and scourged all ouer : he suffered in euerie member by it selfe ; in his head , by being strook with a Reed , and wearing a crowne of Thornes ; in his eyes , by being blinded , and b● his often weeping ; in his cares , by the peoples acclamations and loud blasphemies ; in his face , by buffets and spitting ; in his tast , by drinking vineger and gall ; in his hands and feet , by the nailes strook thorow them , by which he was fastned to the Crosse. The meditation wherof ought to begin in compassion of his grief and sufferings , to make vs the more inflamed with the loue of Him so mercifull a Redeemer . At whose death , wee reade in the Euangelist Saint Matthew , That from the sixth houre there was darkenesse ouer all the land vnto the ninth houre . And Verse 21. The Vaile of the Temple was rent in twaine from the top to the bottome , and the earth did quake , and the stones were clouen , and the graues did open themselues , and many bodies of the Saints which slept , arose and came out of the graues after his resurrection , and went into the holy City , and appeared vnto many , &c. Now concerning this great Eclipse and Earthquake , there be diuers testimonies out of Ethnyck writers . Phleganius a Greek Author , ( of whom Suidas maketh oft mention ) hath these words , In the fourth yere of the two hundred and fourth Olympiad ( which was in the eighteenth yeare of the reigne of Tiberius Caesar , in which our Sauiour suffered ) there was an eclipse of the Sun , the greatest that had euer before been seene , or found to be recorded in writing ; which continued from the sixt vnto the ninth houre : and during this Eclipse , the trembling of the earth was so great in Asia and Bithynia , that infinite structures of great magnificence and strength were vtterly demolished . Concerning this Eclipse , you may reade Bellarmine , lib. 2. De Septem verbis , thus : Saint Mathew saith there was darknesse ouer the face of the earth , from the sixth houre to the ninth . And Saint Luke , cap. 23. And the Sunne was darkned : Three difficulties ( saith he ) are here to be explained ; First , that the Sun vseth to be deficient in his light , by reason of the interposition of the new moon , when she is directly interposed betwixt it and the earth ; which could not happen at the death and passion of our Sauior , because it was not then conioyned with the Sunne , which hapneth in the new Moone onely , but was opposed to the Sunne as being in her plenitude or fulnesse ; for then was the feast of Easter among the Iewes , which according to their Law beginneth the fourteenth day of the first moneth . Againe , If in the Passion of Christ the Moone were conioyned with the Sun , yet the darkenesse could not continue the space of three houres , that is , from the sixt houre to the ninth ; for the totall Eclipse of the Sunne cannot endure long , especially if it be obscured all ouer , so that it shadoweth the whole body of the Sun , and that his dimnesse cannot properly be called Darkenesse : for the Moone is moued with more swiftnesse than the Sunne in it's owne proper motion , and for ●hat cause cannot obumbrate the Sunne but for a short season , for it quickely giueth place , leauing the Sunne free to his owne proper lustre . Lastly , It can neuer happen , that by reason of the conjunction with the Moone , the Sunne can leaue the world in vniuersal darkenesse : for the Moone is much lesse than the Sun , nay not so great in compasse and quantitie as the earth , and therefore by the interposition of it's body the Moone cannot so shadow the Sun , to leaue the whole earth in darknesse . Now if any shall obiect and say , That the Euangelist spake onely of the vniuersal land of Palestine ; that likewise may be very easily refuted . First , By the testimonie of Dionisius Areopagita , who in his Epistle to holy Polycarpus affirmeth , That he himselfe beheld that defection of the Sun , and the horrible darkenesse then spred ouer the earth , being at the same time in the city of Heliopolis , which is scituate in AEgypt . Moreouer , Phlegon a Greeke Historiographer , and a Gentile , saith , That in the fourth yeare of the two hundred and fourth Olympiad , a great and remarkable defect of the Sun was obserued , the like neuer before seene ; for the day at the sixth houre was turned into tenebrous night , insomuch as the Starres were visibly seene in the Firmament . And this Historian liued in Greece , and far remote from Iudaea . Origines against Celsus , 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 tha● 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 confidently beleeued , his wife soon after died , leauing him her vniuersall heire of great possessions and mighty summes of money : which both emboldened and strengthened him in his diabolicall proceedings ; so that by the assistance of Sergius the Monke hee now openly proclaimed himselfe a Prophet , and sent of God to prescribe new lawes vnto the Nations . And hauing before made himselfe skilfull in all their Lawes , the better to countenance and corroborate this his Innouation , he thought to accord with the Iewes in some points , to continue them his friends ; and in some things with the Christians , lest he should make them his enemies . He likewise complied with diuers Heretiques : with the Macedonians he denied the Holy-Ghost to be God ; with the Nicolaitans , he approued the multiplicitie of Wiues , &c. On the other side , he confessed our Sauiour Christ to be an holy man , and a Prophet ; and that the Virgin Mary was an holy and blessed woman , whom in his Alcaron he much extolled . With the Iews he held circumcision ; with many other of their ceremonies . Besides , his Religion gaue all the abhominable vices of the flesh , free scope and libertie : which drew vnto his new Sect much confluence of people from many Nations and Languages , to be his abettors and followers . His booke he called the Alchoran : and lest his diuellish impieties and absurd impostures should be examined , and by that meanes discouered , hee made it a penaltie of death for any man , To argue or make difficultie of any Tenent contained therein : making protestation , That they ought to be supported & maintained by Armes , and not by Arguments . His first attempt was , To set vpon the confines of Arabia ; Heraclius being then Emperor , who held his seat at Constantinople , at the same time Boniface the first was Pope , and Honorius his successor . The newes of this great insurrection comming to the Emperors eare , he prepared to suppresse it with all speed possible ; and to that end he entertained into his Pay the Scenites , a warre-like people of Arabia , who before had in their hearts much fauoured Mahomet ; by whose aid , in the first bloudy Conflict he was victorious , and dispersed this new Sect , and had hee followed his present fortune , he had quite abandoned it from the face of the earth . But supposing them by this first defeat sufficiently disabled , and himselfe secured , hee failed to keepe promise with the Scenites , and detained their pay : who in meere despight , that they had bin deluded and so injuriously dealt with , ioyned themselues with Mahomets dis-banded Forces , and by reason of his former r●putation , elected him their Captaine and Generall , growing in time to that strength and boldnesse , that they attempted diuers places in the Roman Empire , entring Syria , and surprising the great city Damas ; inuading Egypt , Iudaea , with the bordering prouinces : persuading the Saracins and people of Arabia , That the Land of Promise solely appertained vnto them , as the legitimate successors vnto their father Abraham and Sarah , from whom they deriued their Name . Thus animated by the successe in these wars , he was suddenly puft vp with a vain glorious ambition to conquer and subdue the whole world . His next expedition therefore he aimed against the Persians , a Nation at that time very potent , and held to be inuincible . His first aduenture succeeded ill , for his army was defeated : but after hauing re-allyed his forces , in his second attempt fortune so fauoured him , that hee compelled them to embrace his Religion . Briefly , ( and to auoid circumstance ) after he had run through many hazards , and prosperously ouercome them , he was poysoned , and dyed ( according to Sabellicus ) in the fourtieth yere of his age . And because he had told his complices and adherents , That his body after his death should ascend into heauen , they kept it for some dayes vnburied , expecting the wonderment ; so long , till by reason of the infectious stench thereof none was able to come neere it . At length they put it into a chest of iron , and carried it to Mecha a City of Persia , where it is stil adored , not onely of the people of the East , but the greatest part of the world , euen to this day . And so much concerning the Impostor Mahomet . With which relation the most approued Authors agree ; as Platina in the liues of the Popes , Blond●● in his booke of the declining of the Roman Empire , Baptista Ignatius , in the Abridgement of the Emperours , the Annals of Constantinople , Nauclerus Antoninus , and others . And now when I truly consider the stubborne Atheist , the misbeleeuing Mahumetan , and stiffe-necked Iew , it putteth mee in minde of that of the Psalmist , Is it true , ô Congregation ? Speake ye iustly , ô sonnes of men ? iudge ye vprightly ? yea rather ye imagin mischiefe in your hearts , your hands execute crueltie vpon the earth . The Wicked are strangers from the wombe , euen from the belly haue they erred and speak lies : Their poyson is euen like the poyson of a Serpent , like the deafe Adder that stoppeth his eares , which heareth not the voice of the Inchanter , though he be most expert in charming . Breake their teeth , ô God , in their mouthes , breake the jawes of the yong Lions , ô Lord ; let them melt like the waters , let them passe away : when he shooteth his arrows , let them be broken ; let them consume like a Snaile that melteth , and like the vntimel● fruit of a woman , that hath not seene the Sunne , &c. Amongst Theodore Beza's Epigrams , those which by a more peculiar name he inscribeth Icona's , I reade one of Religion , in the manner of a Dialogue . Quae nam age tam lacero vestita incedis amictu ? Religio summiver a patris sorholes , &c. What art thou in that poore and base attyre ? Religion . The chiefe Father is my Sire . Why in a robe so thread-bare , course , and thin ? Fraile Riches I despise , which tempt to sin . Vpon what Booke do'st thou so fix thine eyes ? My Fathers reue'rend Law , which I much prise . Why do'st thou go thus with thy breasts all bare ? It fits those best that Truths professors are . Why leaning on a Crosse ? Because indeed It is my welcome rest , none else I need . But wherefore wing'd ? Because I looke on high , And would teach men aboue the starres to fly . And wherefore shining ? It becomes me well , Who all grosse darknesse from the minde expell . What doth that Bridle teach vs ? To restraine All the wilde fancies of the brest and braine . But wherefore Death do'st thou beneath thee tread ? Because by me ev'n Death it selfe lies dead . This shewes the qualitie and estate of true Religion and the Professors thereof , which is builded on the Messi●● , whom the peruerse and obstinate Iewes will not euen to this day acknowledge . Concerning which I obserue an excellent saying from Gregorie , Pap. The Iewes ( saith hee ) would neither acknowledge Iesus Christ to be the Sonne of God , by the words and testimonie of his Heralds and fore-runners the Prophets , not by his infinite Miracles ; and yet the Heauens knew him , who leant him a bright star to light him into the world . The Sea knew him , who against it's own nature made it selfe passable for his feet . The Earth knew him , which shooke and trembled at his Passion . The Sun knew him , who hid his face and withdrew his beames from beholding so execrable an obiect . The Stones and Buildings knew him , who split and rent themselues asunder . The Graue and Hell knew him , the one by yeelding vp the Dead , the other by witnessing his descension . Thus according to my weake Talent ( Crassa Minerva ) I haue spoke something generally of those three Religions still continued in the world . As for the differences betwixt our Church and the Church of Rome , I must needs confesse my weaknesse no way able to reconcile them , or determin betwixt them : and therefore I leaue that to those of greater knowledge and iudgement . But as touching Iudaisme and Mahumetisme , I conclude with an Epigram transferred out of the Greeke tongue into the Latine , and by me thus paraphrased : Pinxisti pulchrae super , Pha●tonta tabella : Altera Deucalion picta tabella tua est , &c. A Painter on one table figured had Yong Phaet●● , as he the guidance had Of the Sunnes Chariot . In another stood Dencalion , as hauing scap'd the Flood . These hauing done , he call'd an Artist forth , And ask'd him what he thought these two were worth ? Who after he had both considered well , Answer'd , What they be worth I cannot tell : But if what they be worthy , you desire To know , th' one , Water ; the other 's worthy Fire . The Emblem . IT representeth a man amongst rockes and concaue mountains , speaking softly vnto himselfe when the Woods and Groues are silent ; but when he eleuateth his voice into a loud clamor , the Echo with a re-doubled sound resulteth vpon him . According with that of Saint Bernard , Quando fidelis , & humilis , & fervens oratio fuerit , Coelum hand dubie penetrabit , vnde certum est quod vacua redire non potest . i. Where thy Prayer is humble , faithfull , and feruent , it doubtlesse pierceth the heauen , from whence most certaine it is that it cannot returne empty . As also that in the Apostle Saint Iames , vers . 16. Acknowledge your faults one to another , and pray one for another , that you may be healed ; for the prayer of a righteous man availeth much , if it be fervent . And Luke 11.9 . And I say vnto you , Aske and it shall be giuen vnto you , seeke and ye shall finde , knocke and it shall be opened vnto you● for euery one that asketh receiueth , and he that seeketh findeth , and to him that knocketh it shall be opened . According to the Psalmist , Cl●●●verunt Iusti , & Dominus exandivit eos . The Motto to this Emblem is , Ora & d●bitur . Vpon which the Composer thus writes : Intensis opus est clamoribus , vt sonet echo , Dum strep●● exigno murmure , nympha silet ; Nympha tacet , tacitis : sed surgat ad athera clamor Mox , responsa tibi , vel geminata dabit Vota quid effundis , summis innata labellis ? Ad , tepidas Coeli , non patet Aula preces : Tende lat us clamore , Deus responsa remittet , Hic pia mens , hic vox fervida pondus habent . ¶ Thus paraphrased Onely loud clamors make the Echo speake ; Whisper to her , and silence shee 'l not breake . Shee 's to the Mute , mute : let thy voice sound hye , And thou shalt heare her doubly make reply . Why with close muttering lips then do'st thou pray ? Thy luke-warme words to heav'n can make no way . But stretch thy lungs in clamor , and God then Will answer and re-answer thee agen . An excellent Morall from the same Emblem may be collected to this purpose ; Vbi . percontator , ibi est garrulus . Agreeing with that of Seneca , Alium silere cum volis , prius sile . i. When thou desirest that another man should be silent , hold thou thy peace . And Phocion saith , Silence is a gift without perill , and a treasure without enemies . And Salust , Silence is more safe than speech , especially when our enemies are our auditors . And of women it is said , They are much more apt to conceiue children , than conceale secrets . But of men Archimides saith , He beareth his misery best , who hideth it most . Non vnquam tacuisse nocet , nocet esse loquitum : i. Of silence it hath neuer repented me , but of speech often . And Lactantius informeth vs concerning the vertue of silence , That as the Viper is torne asunder when shee produceth her yong , so secrets proceeding from their mouthes which are not able to conceale them , are for the most part the vtter ruin of those which reueale them . According to that of the Poet ; Quaerit aquas in aquis , & poma fugantia captat Tantalus , hoc illi garrula lingua dedit . Tantalus his punishment in hell for his too much loquacity , was , To be thirsty in the midst of water , and hungry where there was plenty of Fruits . Nature hath afforded vs double eyes and eares to behold all objects , and to listen vnto all voices and sounds : but to warne vs that we should be sparing in our speech , shee hath afforded man but one tongue , and that portall'd with lips , and percullis'd with teeth ; neere to which are placed all the fiue Sences , to signifie vnto vs , That we ought to speake nothing rashly without their connsell and aduice ; with the helpe of the faculties of the Soule , which are Reason and Vnderstanding , which haue their residence in the braine . Vpon the like occasion you may reade Iacobus Catsius speaking thus : Muta sub obscuris habitaret vallibus echo , Ni foret alterius garrulitate loquax : Illa silet , quoties presso silet ore viator . Discit & à populo praetereunte loqui : Ora loquax premeret , nisi percontator adesset ; Hoc duce , tentat opus livida lingua suum . Probra creat qui multa rogat , qui commodat aurem : Turpia sinistris furta receptor alit . ¶ Thus paraphrased : Dumbe would the Echo in darke Vallies lye , Did not the prating Traueller passe by : Let him be silent , and she talke forbeares , For nothing she relates but what she heares . Did no man aske , no answer she would make ; And neuer spoke to any but that spake . Who lists to bad things may be thought a Chiefe : For , Where is no Receiuer , there 's no Theefe . A Meditation vpon the former Tractate . I. IF I into my Selfe turne not mine Eyes , Not possible that I my Selfe should know . Or if I looke within Me , then I show So foule and monstrous , I my Selfe despise ; II. Because I nothing can praise-worthy finde , But rather subiect vnto reprehension : There , Vice with Vertue are at loud contention , And hath the conquest both of Heart and Minde . III. The more my Conscience I examine , still The more corrupt it to my Sence appeares ; So stain'd , so spotted , that not all my Teares Can wash it cleane from the least thought of Ill. IV. From the first houre that I began to sin , I haue gon on without the least cessation , Neglecting all the meanes of my saluation : Nor ending yet where I did first begin . V. How horrid my Offenres be , I know , And how dis-tastefull in my Maker's sight : Yet chuse the wrong path , and forsake the right , And willingly vnto my ruin go . VI. I commit blushing sinnes , and without shame , Sinnes grievous ; yet lament them not at all . Wrath I deserue , yet for no Mercy call : How then , that which I seeke not , can I claime ? VII . And therefore haue deserv'd torments perdurable : For I am a dead Limbe , sencelesse of paine ; And where's no feeling , Surgeons art 's in vaine : For all that are so gangren'd are incurable . VIII . I am a dissolute wretch , yet do not I Seeke to correct that which I finde amisse . The aime I haue is to attaine to Blisse , And yet the meanes by which 't is gain'd , I fly . IX . Vnto those sinnes of which I late repented , And quite abiur'd , with greedinesse I turne : And when for them I was about to mourne , My waiward Will to sport and mirth consented . X. The pit I late fell in , I cannot shun ; To which my Neighbour I together drew : I follow onely that I ought to'eschew , And meerely into things forbidden run . XI . When I should weepe , and pray with great deuotion , For pardon of Ills done , and Good neglected ; I finde my cogitations interjected , Ready to banish thence each god●y motion . XII . Gods Wisedome , Goodnesse , and his Pow'r I see , The World to Make , to Order , and Protect : But I that great and glorious Worke neglect , Yet knowing it created was for me . XIII . A Concordance most permanent and stable , 'Twixt the blest Angels and the Heav'ns I find , In what an Vnion they are all combin'd : Yet I to make mine owne peace am not able . XIV . I , 'twixt the stubborne Iew , and stupid Turke , A profest Christian , in the middlerest : I know their Errors , and their Ills detest , Yet cannot I my selfe do one good Worke. XV. And though I am not ( like the other ) bold By Arguments or Armes Thee to oppose , As one of thy profest and open Foes ; Yet in thy Seruice I am weake and cold . XVI . Though I ( like them ) do not with might and maine Make me of thy contempt the common Theme , And wilfully thy Dietie blaspheme ; O yet , how oft take I Thy Name in vaine ! XVII . Which of vs then deserues the harder lot ? They , who through ignorance Thy mercy fly , Or else perchance would honour Thee ? or I That know my Masters will , and do it not ? XVIII . Strengthen my weakenesse then , my shrinking stay ; Support me falling , with Thy powerfull hand , So onely shall I able be to stand , To serue Thee truly , and Thy Will obey . XIX . So shall no Schisme , no Heresie , no Error , Thy chosen Temple ( this my brest ) inuade : So I Thy constant Champion shall be made , Free from all present Feares , and future Terror . Agnoscit Reus . Ignoscit Deus . Ey sumptib : CHRISTOPH : BEESTON . Generos : THE ARGVMENT of the sixth Tractate . 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 Scruteny made , where , and when The Spirits were created . Th●n , 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 . Their Number that revolted , and How long they in their Grace did stand . Some other Doubts may plaine appeare , Which to this Argument cohere . The second Argument . THe mighty Pow'r of God was showne , When the great Dragon was o'rethrowne . The Powers . THan th' Heart of man ( since made by sinne impure ) There 's nothing more inconstant and vnsure ; Through all incertainties trauelling still ; For nothing can it's empty corners fill . Wandring in Deviations crook'd and blinde , Enquiring after things it cannot finde . As oft as any vaine thoughts thence arise , One growing to a second , multiplies ; Till they at length to infinites extend , And then not one , but doth our God offend . They hourely toile and labour in vnrest , And yet when all are sum'd vp , Bad 's the Best . The Hearts vaine thoughts are in continuall warre , Dissonant 'mongst themselues , and hourely jarre : They thinke of past things , cast what 's to ensue ; Old projects they destroy , and build vp new : What 's ruin'd , to erect ; and then the same This way and that way diuersly to frame . They will not now , and then againe they will ; Altring the purpose , changing counsels still : First this , then that , now early , and then late ; And neuer remaine constant in one state . And as the Mill , that circumgyreth fast , Refuseth nothing that therein is cast , But whatsoeuer is to it assign'd , Gladly receiues , and willing is to grynd ; But if the violence be with nothing fed , It wasts it selfe : ev'n so the Heart mis-led , Still turning round , vnstable as the Ocean , Neuer at rest , but in continuall motion ; Sleepe or awake , is still in agitation Of some presentment in th' imagination . If to the Mill-stones you shall cast in sand , It troubles them , and makes them at a stand ? If Pitch ? it chokes them : or if Chaffe let fall ? They are employ'd , but to no vse at all . So , better thoughts molest , vncleane thoughts staine And spot the Heart ; when those idle and vaine , Weare it , and to no purpose . For when 't is Drowsie , and carelesse of the future blisse , And to implore Heav'ns aid , it doth imply How far is it remote from the most-High . For whilest our Hearts on Ter●hen things we place , There cannot be least hope of Diuine grace . Now in this wretched state of our Humanity , We are besieg'd first by this Mundane Vanitie . Then , Curiositie one way persuades , Pleasure vpon the other side inuades : Here Lusts assault , there Enuy makes his battery : On this part Pride's intrencht● and on that , Flattery : Then Sloth corrupts it , or Ambition swells it ; Wrath burnes it , else base Auarice compells it To dote on Drosse ; Deceit seekes to disguise it , And all the deadly Sinnes at once surprise it . And why ? To retaine God it hath no will Of it's sole power , it 's empty Round to fill . And that 's the cause it deviates and strayes By curious searching into vnknowne wayes , To finde what best might sate it ; but in vaine : For till it shall returne to Him againe By whom it was created , ( the Sole-Blest ) It well may seeke , but neuer shall finde rest . Now God , as He commands , so doth persuade To make that onely His , which he hath made . But we are ( whilest we from his Precepts vary ) Rebellious to our selues , and contrary : Neither can we our stubborne hearts subdue , Till we submit vs to the onely true And liuing God. And that 's the reason why , About , our wandring Cogitations fly , Fashioning more Chimaera's in one hower , Than we to compasse in an Age haue power . For whilest not vnto Him vnited , we Must in our selues of force diuided be : To Whom we cannot come , tow'rds Whom not moue , But by the steps of Charitie and Loue. In Whom no int'rest we can haue , vnlesse In all things we Humilitie professe : Nor can we humble be , so to aspire , Vnlesse by Industry the Truth t' 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 Emerald , the Carbuncle with Gold. The Timbrel and the Pipe were celebrated For thee in the first day thou wert created . Thou art th' anointed Cherub , made to couer , Thee I haue set in honour aboue other , Vpon Gods holy Mountaine placed higher : Thou walked hast amidst the stones of fire . At first , of thy wayes , perfect was the ground , Vntill iniquitie in thee was found : Thy heart was lifted vp by thy great beauty , Therein tow'rds God forgetfull of thy duty , By reason of thy Brightnesse , ( being plac't ' Boue them ) thy Wisedome thou corrupted hast . But to the ground I 'le cast thee flat and cold , Lay thee where Kings thy ruin may behold : In thy selfe-wisedome thou hast been beguild , And by thy multitude of sinnes , defil'd Thy Holinesse : A Spirit still peruerse , Stain'd by th' iniquitie of thy commerse . Therefore from midst of thee a fire I 'le bring , Which shall deuour thee : into ashes fling Thee from thy height , that all the earth may see thee . This I haue spoke ; and who is he can free thee ? Their terror , who did know thee heretofore , ( Most Wretched ) thou shalt be , yet be no more . In this , the Prophet ( as these would allude ) Striues in this first-borne Angell to include All Wisedome , Pow'r , Gifts , Ornaments , and Graces , Which all the rest had in their seuerall Places . God , this precelling Creature hauing made , With all the Host of Angels , ( some haue said ) He then began the Vniuersall Frame , The Heav'ns , Sun , Moon , and Stars , and gaue them name . Then , Earth and Sea , his Diuine Will ordain'd , With all the Creatures in them both contain'd . His last great Workemanship , ( in high respect , Of Reason capable , and Intellect , But to the Angels natures much inferior , Who with th' Almighty dwell in th' Heav'ns superior , To all Eternity sounding his praise ) Man , ( whom from Dust he did so lately raise ) Subsists of Soule and Body : That which still Doth comprehend the Vnderstanding , Will , And Memorie , namely the Soule , ( Partaker Of those great Gifts ) is th' Image of the Maker . The nature of the Body , though it be Common with Beasts , yet doth it disagree In shape and figure ; for with Eyes erected It beholds Heav'n , whilest Brutes haue Looks deiected . This compos'd Man is as a ligament , And folding vp in a small continent , Some part of all things which before were made ; For in this Microcosme are stor'd and layd Connexiuely , as things made vp and bound , Corporeall things with incorporeall . Found There likewise are in his admired quality , Things fraile and mortall , mixt with Immortality . Betweene those Creatures that haue Reason , and Th' Irrationall , who cannot vnderstand , There is a Nature intermediate , That 'twixt them doth of both participate . For with the blessed Angels , in a kinde , Man doth partake of an intelligent Minde ; A Body with the Beasts , with Appetite , It to preserue , feed , cherish , and delight , And procreate it 's like in shapes and features . Besides , Man hath aboue all other Creatures , That whereas they their Appetites pursue , ( As solely sencible of what 's in view , And gouern'd by instinct ) Mans eminence Hath pow'r to sway his Will from common Sence ; And ( besides Earthly things ) himselfe apply To contemplate things mysticall and hye . And though his Excellence doth not extend To those miraculous Gifts which did commend Great Lucifer at first , in his Majoritie , Yet in one honour he hath iust prioritie , Before all Angels to aduance his Seed : Since God from all eternitie decreed , That his owne Sonne , the euerlasting Word ( Who to all Creatures Being doth afford , By which they first were made ) should Heav'n forsake , And in his Mercy , humane Nature take . Not that he by so doing should depresse The Diuine Majestie , and make it lesse ; But Humane frailtie to exalt and raise From corrupt earth , his glorious Name to praise . Therefore he did insep'rably vnite His Goodhood to our Nature , vs t' excite To magnifie his Goodnesse . This Grace showne Vnto Mankinde , was to the Angels knowne ; That such a thing should be they all expected , Not knowing how or when 't would be effected . Thus Paul th' Apostle testates : 'Mongst the rest , Without all opposition , be 't confest , Of Godlinesse the mysterie is high ; Namely , That God himselfe apparantly Is manifest in Flesh , is iustify'd In Spirit ; by the Angels clearely ' espy'd ; Preacht to the Gentiles , by the World beleev'd ; Into eternall Glory last receiv'd . With Pride and Enuy Lucifer now swelling Against Mankinde , whom from his heav'nly Dwelling , He seemes in supernaturall Gifts t' out-shine , ( Man being but Terrene , and himselfe Diuine ) Ambitiously his Hate encreasing still , Dares to oppose the great Creators Will : As holding it against his Iustice done , That th' Almighties sole begotten Sonne , Mans nature to assume purpos'd and meant , And not the Angels , much more excellent . Therefore he to that height of madnesse came , A stratagem within himselfe to frame , To hinder this irrevocable Deed , Which God from all eternitie decreed . And that which most seem'd to inflame his spleene And arrogance , was , That he had foreseene , That many Men by God should be created , And in an higher eminence instated , Of place and Glory , than himselfe or those His Angels , that this great Worke ' gant t' oppose . Disdaining and repining , that of Men One should be God Omnipotent ; and then , That others , his Inferiors in degree , Should out-shine him in his sublimitie . In this puft Insolence and timp'anous Pride , He many Angels drew vnto his side , ( Swell'd with the like thoughts . ) Ioyntly these prepare To raise in Heav'n a most seditious Warre . He will be the Trines Equall , and maintaine , Ouer the Hierarchies ( at least ) to raigne . 'T is thus in Esay read : I will ascend Into the Heav'ns , and there my Pow'r extend ; Exalt my Throne aboue , and my aboad Shall be made equall with the Stars of God. Aboue the Clouds I will my selfe apply , Because I will be like to the Most-Hye . To this great Pride , doth the Arch-Angell rise In boldest opposition , and replies , ( Whose name is Michael ) Why what is he , That like the Lord our God aspires to be ? In vaine , ô Lucifer , thou striv'st t' assay , That we thine innovations should obey ; Who know , As God doth purpose , be , it must ; He cannot will , but what is good and iust : Therefore , with vs , That God and Man adore , Or in this place thou shalt be found no more . This strooke the Prince of Pride into an heate , In which a Conflict terrible and great Began in Heav'n ; the Rebell Spirits giue way , And the victorious Michael winnes the day . Thus Iohn writes of the Battell : Michael Fought , and his Angels , with the Dragon fel : The Dragon and his Angels likewise fought , But in the Conflict they preuailed nought ; Nor was their Place in Heav'n thence-forward found , But the great Dragon that old Serpent bound , ( They Diuell call'd , and Sathan ) was cast out ; He that deceiueth the whole World about : Ev'n to the lowest earth being tumbled downe , And with him all his Angels headlong throwne . This victorie thus got , and he subverted , Th' Arch-Angell with his holy Troupes , directed 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 ama●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 seduceme●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 ; About each roome blacke waters , such as did Neuer see day : Tysephone vp takes A scourge , her vnkemb'd locks craule with liue Snakes ; Of such aspect , th' Immortall eyes abhor her . She in her rage doth driue the Ghosts before her . Ixion there , turn'd on his restlesse Wheele , Followes and flies himselfe , doth tortures feele For tempting Iuno's Chasti'ty . Titius stretcht Vpon the earth , and chain'd , whose body reacht In length nine acres ; hath for his aspiring , A Vulture on his intrals euer tyring . Starv'd Tantalus there 's punisht for his sin , Ripe Fruits touching his lip , fresh Waues his chin ; But catching th' one to eat , th' other to drinke , The Fruit flies vp , the Waters downeward shrinke . There Danaus Daughters , those that dar'd to kill Their innocent sleeping husbands , striue to fill ( With waters fetcht from Lethe ) leaking tunnes , Which as they poure out , through the bottom runnes . Another thus : The Ghosts of men deceast Are exercis'd in torments , ( hourely'encreast ) Where ev'ry punishment's exactly fitted , According to th' offence in life committed . Some you shall there behold hang'd vp on hye , Expos'd to the bleake windes , to qualifie Their former hot Lusts. Some are head-long cast Into deepe gulfes , to wash their sinnes fore-past . Others are scorcht in flames , to purge by fire , More cap'itall crimes , that were in nature higher . They with the lesse delinquents most dispence ; But mighty plagues pursue the great offence . For all men suffer there as they haue done , Without the least hope of euasion : The sinne doth call th' offendor to the Bar , The Iudges of the Bench vnpartiall ar ' ; No Nocent there the Sentence can evade , But each one is his owne example made . For when the Soule the Body doth forsake , It turnes not into Aire , as there to make It's last account . Nor let the Wicked trust , Their Bodies shall consume in their owne dust : For meet they shall againe to heare recited All that was done since they were first vnited ; And suffer as they sinn'd , in wrath , in paines , Of Frosts , of Fires , of Furies , Whips , and Chaines . Yet contrary to this some Authors write , ( As to the first opinion opposite ) Who to that doubt and diffidencie grow , To question if there be such place or no. After our deaths ( saith one ) can there appeare Ought dreadfull , when we neither see nor heare ? Can ought seeme sad by any strange inuention , To him that hath nor fence , nor apprehension ? Shall not all things , involv'd in silence deepe , Appeare to vs lesse frightfull than our sleepe ? Or are not all these feares confer'd vpon Th' infernall Riuers , Styx and Acheron , After our deaths , in this our life made good ? No miserable Ghost plung'd in the floud , Feares any stone impending , full of dread , Each minute space to fall vpon his head : 'T is rather a vaine feare that hath possest vs , ( Poore Mortals ) of the gods pow'r to molest vs ; That in this life may , by the helpe of Fate , Our fortunes crush , and ruine our estate . No Vulture doth on Titius intrals pray , 'T is a meere Emblem , that we fitly may Confer on passionat Tyteru●s , and inuented To perso'nate such as are in Loue tormented , Or with like griefe perplext , [ &c. ] Heare Seneca : Is the fame true ( saith he ) that to this day Holds many in suspence ? That in the jawes Of Hell should be maintain'd such cruell Lawes ; That Malefactors at the Bar bee'ng try'de , Are doom'd such horrid torments to abide ? Who is the Iudge , to weigh in equall skale The Right or Wrong ? Who there commands the gaile ? Thus say the Ethnycks : but we now retyre , And from the Scriptures of this place enquire . Hell is the Land of Darknesse , desolate , Ordain'd for Sinne , to plague the Reprobate : All such as to that dreadfull place descend , Taste death , that cannot die , end without end ; For life begets new death , ( the mulct of sin ) And where the end is , it doth still begin . Th' originall name , we from the Hebrewes haue , Sceol , which is a Sepulchre or Graue ; Which nothing else but Darknesse doth include . To which , in these words , Iob seemes to allude : Before I go , not to returne againe , Into the Land where Darkenesse doth remaine , ( Deaths dismall shadow : ) to that Land I say , As Darkenesse darke , where is no sight of Day , But Deaths blacke shadow , which no order keepes , For there the gladsome Light in Darkenesse sleepes ; The place where euerlasting Horror dwells . 'T is call'd Gehenna too , ( as Scripture tells ) The word it selfe imports , The Land of Fire , Not that , of the knowne nature , to aspire , And vpward flame ; this hath no visi'ble light , Burnes , but wasts not , and addes to Darknesse , Night . 'T is of invisi'ble substance , and hath pow'r Things visible to burne , but not deuour . A Maxime from antiquity 't hath been , There 's nothing that 's Immortall can be seen . Nor is it wonder , that this fire we call Invisible , yet should torment withall : For in a burning Feuer , Canst thou see The inward flame that so afflicteth thee ? In Hell is Griefe , Paine , Anguish , and Annoy , All threatning Death , yet nothing can destroy : There 's Ejulation , Clamor , Weeping , Wailing , Cries , Yels , Howles , Gnashes , Curses , ( neuer failing ) Sighes and Suspires , Woe , and vnpittied Mones , Thirst , Hunger , Want , with lacerating Grones . Of Fire or Light no comfortable beames , Heate not to be endur'd , Cold in extreames . Torments in ev'ry Attyre , Nerve , and Vaine , In ev'ry Ioint insufferable paine . In Head , Brest , Stomake , and in all the Sences , Each torture suting to the soule offences , But with more terror than the heart can thinke : The Sight with Darknesse , and the Smel with Stinke ; The Taste with Gall , in bitternesse extreme ; The Hearing , with their Curses that blaspheme : The Touch , with Snakes & Todes crauling about them , Afflicted both within them and without them . Hell 's in the Greeke call'd Tartarus , because The torments are so great , and without pause . 'T is likewise Ades call'd , because there be No objects that the Opticke Sence can see . Because there 's no true temp'rature , Avernus : And because plac'd below , 't is styl'd Infernus . The Scriptures in some place name it th' Abisse , A profound place , that without bottom is . As likewise Tophet , of the cries and houles That hourely issue from tormented Soules . There the Soules faculties alike shall be Tormented ( in their kindes ) eternally . The Memory , to thinke of pleasures past , Which in their life they hop'd would euer last . The Apprehension , with their present state In horrid paines , those endlesse without date . The Vnderstanding , ( which afflicts them most ) To recollect the great joyes they haue lost . And these include Hells punishments in grosse , Namely the paines of Torment , and of Losse . If we enquire of Lucian after these , Betwixt Menippus and Philonides ; His Dialogue will then expressely tell , How he and such like Atheists jeast at Hell. The Dialogue . HAile to the front and threshold of my dore , Which I was once in feare to●haue seene no more . How gladly I salute thee , hauing done My voyage , and againe behold the Sunne . Is that the Dog Menippus ? Sure the same , Vnlesse I erre both in his face and name . What meanes that inso'lent habit he is in ? Hauing an Harpe , Club , and a Lions skin ? I 'le venture on him , notwithstanding all . Haile , good Menippus , 't is to thee I call : Whence cam'st thou now , I pray thee ? and how i st ? For in the City thou hast long been mist. I am return'd from hauing visited The Cavernes and sad places of the Dead , Whereas the Ghosts infernall liue and moue , But separated far from vs aboue . ( O Hercules ! ) Menippus I perceiue , Dy'de from amongst vs , without taking leaue , And is againe reduct . You iudgement lacke : Hell tooke me liuing , and return'd me backe . But what might the chiefe motiue be ( I pray ) To this thy new and most incredible way ? Youth and Audacitie , both these combin'd , Inciting me such difficult steps to find . Desist , ô blest man , thy cothurnate stile , And from these forc'd Iambicks fall a while ; Giuing me reason in a phrase more plaine , First , what this habit meanes ? and then againe , The reason of this voiage late attempted ? Since 't is a way that cannot be exempted From feare and danger : in it no delight , But all astonishment and sad affright . Serious and weighty was the cause ( ö friend ) Which vrg'd me to the lower Vaults descend : But to resolue thee what did moue me most , 'T was to aske counsell of Tyresia's Ghost . Of him ? Thou mock'st me ; 'T is indeed a thing To me most strange , thou to thy friend should sing Thy minde in such patcht Verses . But be that No wonder , ( man ) for I of late had chat With Homer and Euripides below . Since when ( but by what meanes I do not know ) I am so stuft with Verse and raptures rare , As that they rush out of my lips vnware . But tell me , on the earth how matters runne , And in the city hath of late been done . There 's nothing new , Menippus ; As before , They rape , extort , forsweare , ( with thousands more , ) Oppresse , heape Vse on Vse . O wretched men , Most mise'rable ! It seemes they know not then , What against such that in those kindes proceed , Amongst th' Infernalls lately was agreed : The Sentence is denounc'd , ( which Lots did tye ) And they ( by Cerberus ) can no way flye . What saith Menippus ? Is there ought that 's new Of late determin'd , which we neuer knew ? By Iove , not one , but many ; to betray Which to the World ( Philonides ) none may : I shall incur the censure of impiety , To blab the secrets of the lower Diety , ( By Rhadamant . ) Menippus do not spare To tell thy Friend , who knowes what secrets are , ( Bee'ng in the secrets of the gods instructed ) How these affaires are mannag'd and conducted . Thou do'st impose things difficult and hard , Safe no way , as all vtterance debar'd ; Yet for thy sake I 'le do 't : 'T is then decreed , That all such money-Masters as exceed In Avarice , and Riches in their power Abstrusely keepe , like Danaë in her Tower. &c. Further of that Decree , blest man forbeare , Till thou relat'st ( what gladly I would heare ) The cause of thy discent , and who thy guide , ( Each thing in order ) what thou there espy'de , And likewise heard . Most likely 't is that thou ( Whom for approued iudgement most allow Curious in objects ) sleightly wouldst not passe All that there worthy thy obseruance was . To thy desire I then thus condiscend ; For what is it we can deny a friend ? When bee'ng a childe , I gaue attentiue care To Homer first , and next did Hesiod heare ; Who of the demi-gods not onely sung , But of the gods themselues , with Pen and Tongue , Their Wars , Seditions , with their Loues escapes , Whoredomes , Oppressions , Violences , Rapes , Reuenges and Supplantings , where the Sonne Expells the Father ; and next , Incests done , Where Sisters to the Brothers are contracted , And those approv'd in Poëms well compacted : I thought them rare , they did me much accite , And I perus'd them with no small delight . But when I now began first to grow Man , And had discretion , I bethought me than , How quite from these our Ciuill Lawes do vary , And to the Poets taught quite contrary : Namely , That mulct and punishment is fit For the Adult'rous , such as Lust commit : Of Rapine or Commotion who is cause , Hath a iust Fine impos'd him by the Lawes . With hesitation here I stood confounded , As ignorant in what course to be grounded . I apprehended first , the gods aboue Would neither whore , nor base contentions moue ; And leaue example to be vnderstood By men on earth , but that they thought it good . Againe , That when the Law-giuers intent Was to teach vs another president , To th' former quite oppos'd , he would not doo That 'gainst the gods , but thinking it good too . I doubted then , and better to be●instructed , My speedy apprehension me conducted To the Philosophers , into whose hands I gaue me freely , to vnloose those bands Which gyv'd me then . I bad them as they pleas'd To deale with me , so they my scruples eas'd , And shew me , without circumstances vaine , The path to good life , simplest , and most plaine . These things advis'd , I to the Schooles proceed , As was my purpose ; ignorant indeed , I tooke a course repugning my desire , As flying smoke , to run into the fire . For such with my best diligence obseruing , I nothing found but Ignorance ; they sweruing From what I sought , and ev'ry thing now more Litigious and vncertaine than before : So much , that I an Ideots life prefer Before a prating vaine Philosopher . One bids , That I in nothing should keepe measure , But totally addict my selfe to pleasure ; Because Voluptuousnesse and Delicacy Include the soueraigne felicitie . Another , he persuades me to all paine , Trauell and labor ; saith , I must abstaine From all things tastefull , and my selfe enure To Hunger , Thirst , late Watching , and endure All meagrenesse , no contumely fly , But run into contempt assiduately . An in myne eare indulgently rehearses Those accurate and much applauded Verses Of Hesiod , touching Vertue , which display A steepe Hill , and to that the difficult way , Attain'd to by Sweat onely . One will teach To'abandon Wealth , thrust Riches from our reach ; And if already of good Meanes-possest , To hold it vile , indifferent at best . Come to another , ( contradicting this ) He saith the worlds Wealth is the soveraigne blisse . Now for the World , of their opinions , what Should I dilate at all , when all is flat Foolerie ; of their Idaea's , Instances , And Bodies , such as haue no substances , Their Atoms and their Vacuum , such a rabble Of varying names , as that I am not able In their origi'nall natures to expresse them , Though I for fashion sake did once professe them . Of all Absurds , the most absurd reputed Was , That of Contraries they still disputed , And Pro's and Contra's , not to be refuted ; So forcibly and pregnantly , that hee Who maintain'd Hot in such and such degree : When in the same another Cold suggested , Both were so confident , that I protested I knew not which was which , nor durst be bold To distinguish Cold from Heate , or Heate from Cold. And yet I knew it corresponded not , That the same thing should be both cold and hot . And therefore the like posture I did keepe In hearing them , that men do that would sleepe ; As I distasted , or did rellish well , ( Nodding ) my head this way or that way fell . Yet most absurd aboue these , when their actions I well observ'd , it bred in me new factions ; To apprehend how each mans word and deed Repugnant were , and in no point agreed . Such as seem'd Wealth-contemners , I did marke , ' Boue others avaritiously to sharke ; Professing Temp'rance , yet no time affoording From base extortion and continuall hoording : For seruile hi●e some Art or Trade professing , Contentious , and with might and maine oppressing ; Thinking nought ill that 's done to purchase Coine , Be it to bribe , to cheat , or to purloine . In those that most seeme Glory to despise , Pride in their hearts doth swell and tympanise . Pleasure , there 's no man but doth seeme t' eschew , And yet in secret his delights pursue . My hopes againe thus frustrate , I was troubled , And by that meanes my discontentment doubled : Yet onely chear'd my selfe , that more beside , In Wisedome , Iudgement , and Discretion try'de , Like Fooles and Ideots , stand at the same stay , Who know the place , but cannot finde the way . Long pausing , after serious contemplation About a more exact investigation , I'gan a sudden course to thinke vpon , And trauell ev'n as far as Babylon , To meet of the Magitians some great Master , Who had been scholler to learn'd Zoroaster : For I had heard , these with inchanting Verse The very jawes of Hell haue pow'r to pierce , ( With myst'ries added ) and haue free dispence To beare men thither , and to bring them thence . Therefore ( as my best course ) I had intent To cov'nant with some such for my descent , Of graue Tyresius to be counselled ; Who being wise , a Prophet , and well read , Might tutor me , which of all liues was best , And by the Vertuous fit to be profest . To Babylon my swift course I applye , Where once arriv'd , I chanc'd to cast mine eye On a Chaldaean graue , but in his art Miraculous , complete in ev'ry part ; His haire mixt white , his beard both full and long , Of vene'rable aspect , ( for I 'le not wrong His presence ) and to tell thee true , his name Mythrobarzanes : Vnto him I came , Humbly'entreating , but with much ado , My earnest suit he would giue eare vnto ; Though I then promis'd him sufficient hire To pathe the way I did so much desire . At length he yeelds , then instantly new coynes me , And for full fiue and twenty dayes enioynes me , Iust as the Moone ( as neere as I can guesse ) Begins to bathe her selfe in Euphrates , To wash with her . Each morning early then He to a place conducts me , where and when I must expose me to the Sunnes vprise ; When , mumbling to himselfe in a strange guise , A tedious deale of stuffe , ( but bad or good I knew not , for no part I vnderstood . ) As foolish Criers I haue knowne , so hee Spake at high speed , his volu'ble tongue was free , Without delibe'rat period , not a word Certaine , or least distinction did afford : It seemes he'invok'd some dead Ghost to the place . That charme bee'ng done , he spit thrice in my face ; So brought me backe againe without more let , Turning his eye vpon no man he met . Our food was onely Mast drop't from the Oke , We had to drinke ( when thirst did vs prouoke ) Milke , Wine , with Honey mixt , ( a liquor good ) With Water new drawne from Choaspes flood : Sauing the Grasse , we had no other Bed. Our Bottles and our Scrips thus furnished ; And we so victual'd , in the dead of night To Tygris flood he guided me forthright : There I was washt againe and dry'de . A brand He kindled then , such as I vnderstand They vse in purging sacrifice ; then takes Vp a sea-Onion , and of that he makes ( With like ingredients ) a most strange confection , Mutt'ring againe , for our more safe protection , His former Magicke Verse , inchanting round The circled place in which we then were bound . And next he compast me with many a charme , Lest I from fearefull Spectors should take harme ; Then brought me backe , hauing made preparation In the Nights last part , for our Navigation . An exorcised robe ( such as the Medes Are vs'd to weare ) he then puts on , and leades Me to his Wardrobe , and there furnisht me With this disguised habit that you see , Namely a Lions skin , a Club , and Lyre ; Charging me , that if any should desire To know my name , I by no meanes should say I was Menippus , and my selfe betray ; But either the faire-spoken man Vlysses , Orpheus , or the great Club-man Hercules . Resolue me yet more plainly , friend , Whence came This forrein habit , with thy change of name ? I 'le make 't perspicuous . Thus much he intended , If I like those who liuing had descended Before our times , my selfe could truly shape , I might perhaps th'Inquisitiue eyes escape Of AEacus , and so haue free admission In a knowne habit , without prohibition . The day appear'd , the Lake we hauing entred , And through a gloomy vault our selues aduent'red , For he had all things ready there , the Barge , The Sacrifice , the mixt Wine , and the charge Of each concealed mysterie that needed ; All these bee'ng safely stow'd , we next proceeded , To place our selues , both full of teares , and sad ; Yet through the floud we gentle passage had ; And in short space to a thicke Wood we came , Much like a Wildernesse , and in the same A Lake , in which deepe Euphrates is hid . That likewise past , as our occasions bid , We anchor'd in a Region , where we view'd Nothing but Trees , Darknesse , and Solitude . Where landing ( for my Guide conducted still ) We dig a pit first , then fat Sheepe we kill , And with their luke-warme bloud besprinke the place . Now the Magitian after some small space Kindles againe his brand , whispers no more , But with a clamorous voice aloud 'gan rore , And invocates those Daemons , such as we Call Penae , Erinnes , and sad Heccate ; Who in the night hath pow'r next Proserpine , And with their dreadfull names doth interline Words many-syllabl'd , of obscure sence , Barb'rous , absurd , deriv'd I know not whence . These spoke confusedly , crannies appear'd , Through which the hideous yelling throats were heard , Of Cerberus , ev'n Orcus seem'd to shake , And frighted Plato , in his Throne to quake . Straight many places to be gaz'd vpon Lay ope to vs , as Perephlegeton , With many spatious Regions . Sinking next Into that yawning Gulfe , we found perplext , Sterne Rhadamant , with terror almost dead . Now from his Kennell , where the Dog lay spread , Cerberus rows'd himselfe and barkt : when I This Harpe into myne hand tooke instantly , And with my Voice and Strings such measure kept , The Curre was charm'd therewith , sunke down , and slept . When to the Lake for waftage we were come , No passage we could get for want of roome ; The Barge had her full fraight of wretched Soules , In which was nothing heard saue shriekes and houles . For all these Passengers had wounded bin , Some in the brest , some in the thigh and shin , And in some one or other member ; all These in a late-fought battell seem'd to fall . But exc'llent Charon when he saw me clad In these rich Lions spoiles , a great care had To haue me plac'd vnto mine owne desire , Then wafted me without demanding hire , Mistaking me for Hercules . And when We toucht the shore , he was so kinde agen , As point vs out the way . Blacke darknesse now Involv'd vs round , neither discern'd I how To place one foot ; but catcht hold of my Guide , And follow'd as he lead . Vs fast beside ( Through which we past ) a spatious medow was , More full of Daffodillies than of Grasse : Here many thousand shadowes of the Dead With humming noyse were circumfus'd and spread , Still following vs. On still we forward trudge , Vntill we came where Minos sate as Iudge , In a sublime Tribunall : on one hand The Paines , the Furies , and the T●rtures stand , With th' euill Genij . On the oppo'sit side Were many Pris'ners brought , in order ty'de With a long cord ; and these were said to be Accus'd for Whoredome and Adulterie , Bawds , Cut-throats , Claw-backes , Parasites , and such As in their life time had offended much , And of these a huge rabble . Now apart From these appear'd , with sad and heauy heart , Rich men and Vsurers , megre-lookt , and pale , Swolne-belly'd , Gouty legg'd , each one his Gaile About him had , bee'ng fastned to a beame , Barr'd and surcharged with the weight extreame Of two maine pond'rous talents of old ●ron . Now whilest these Pris'ners Min●'s Seat inviron , We standing by , the while ( nothing dismaid ) Behold and heare all that is done or said ; And after many curious inquisitions , How th' are accus'd by most strange Rhetoricians . And what are they , by Iove I'entreat thee tell , ( Deare friend Menippus ) that can plead so well ? Hast thou observ'd such Shadowes as appeare To dog our Bodies , when the Sun shines cleare ? Yes frequently . We are no sooner laid Asleepe in our cold graues , but these are made The witnesses against vs , and permitted To testifie each sinne by vs committed : Ev'n these , that there reproue vs , are the chiefe ; Nor are they ( Friend ) vnworthy all beleefe , As they who night and day about vs wait , Bee'ng from our bodies neuer separat . Now Minos after strict examination , And iustly ' informed by their accusation , Contrudes them all vnto the sad society Of such as are condemn'd for their impiety ; With them incessant torments to endure , A iust infliction for their deeds impure . But against such he is incensed most , Who whilest they liv'd did of their Riches boast ; Whom Dignity and Stile swell'd with ostent , Who in their proud hearts could haue been content To haue had Adoration . He hates Pride , And doth such haughty insolence deride , As short and momentary ; because they knowing Themselues vnto their Marbles hourely growing , As being Mortals : yet in their great glory Thinke not their wealth and riches transitorie . But all these splendors they haue now layd by , Wealth , Gentry , Office , Place , and dignity ; Naked , sad-lookt , perplext with griefe extreame , Thinking what past in life-time a meere Dreame . To behold which I tooke exceeding pleasure , And was indeed delighted aboue measure . If any one of them by chance I knew , As priuat as I could I neere him drew , Demanded what before was his condition , And whether , as the rest , swell'd with Ambition ? About the dore there was a throng of such By Pluto's Ministers offended much , Beaten and thrust together all about , Who , as it seemes , would gladly haue got out . To these he scarcely mouing , in a gowne Which from his shoulders to his heele flow'd downe , Of Scarlet , Gold , and diuers colours mixt , Casting his head that way , on some he fixt An austere eye ; such counting it a blisse , To whom he but vouchsaft a hand to kisse : At which the others murmur'd . Minos then Setling himselfe vpon his Throne agen , Some things with fauor sentenc'd . There appear'd The Tyrant Dionysius , ev'lly chear'd , Not knowing what excuses to rely on , Being of heinous crimes accus'd by * Dion : The Stoicks testates were to that conviction . And he now ready to be doom'd to'infliction . But Aristippus Cyrenaeus now In th' interim comes , whom all the Ghosts allow , And giue him before others the prioritie , As bearing sway , and of no meane authoritie . The Tyrant , sentenc'd to Chimaera , hee By oratory'acquitted and set free ; As prouing , That he Learning did admire , And gaue to the Professors libe'rall hire . From the Tribunall , we our course extend Vnto the place of Torments , where ( ô Friend ) Infinite miseries at once appeare , All which we freely might both see and heare , Together with the sound of stripes and blowes ; Loud ejulations , shri●ks , teares , passionate woes Echo'd from those wrapt in invisible flames , Wheeles , Racks , Forks , Gibbets ; to tel all their names , Not possible . Here Cerberus besmeares His triple chaps in bloud , rauens and teares The wretched Soules : the fell Chimaera takes Others in her sharpe phangs , and 'mongst them makes A fearefull massacre , limbe from limbe diuiding . Not far from thence , in a darke place abiding . Were Captiues , Kings and Prefects , ( of these store ) And with them mingled both the Rich and Poore ; These all t●gether , and alike tormented , Who now too late haue of their sinnes repented : And some of them whom we beheld , we knew , Who dy'de not long since . Such themselues withdrew , And as asham'd to be in torments seene , In darke and obscure noukes their shadowes skreene ; Or if they doubtfully cast backe their eyes , Blushes are seene from their pale cheekes to rise : And onely such themselues in darknesse shroud , Who were in life most insolent and proud . As for the Poore , whom they in life did scoff , Halfe of their punishment in Hell 's tooke off , As hauing intermission from their paine , And after rest tormented are againe . What by the Poets is in Fables told Of Phrygian Tantalus , I there behold ; Of Sisiphus , Ixion , and the son Of our great Grandam Earth , bold Tytion : O ye iust gods , ( like as I oft haue read ) How many acres doth his body spread ! These Objects hauing past , at length wee come Vnto the Field call'd Acherusium . No sooner there , but straight we hapt among The demi-gods , the Heroës , and a throng Of sev'rall troupes , ( it seemes in Tribes sequestred ) Some appear'd old and feeble , as if pestred With Cramps and Aches . These ( as Homer writes ) Thin vanishing Shadowes : Others , Youthfull Sprites , Sollid and sound , vpright , and strongly nerv'd , As if their bones had better been preserv'd Beneath AEgyptian structures . And now most Difficult 't was for vs to know one Ghost From other , for their bones alike were bare ; Distinguish them we cannot , though we stare With leaue and leasure : neither wonder was 't , They were so'obscurely and ignobly plac't , Shadow'd in holes , our better view t' escape , And keeping nothing of their pristine shape . So many fleshlesse bones at once appeare , Peeping through holes in which their eyes once were , Who wanting lips , their teeth now naked show . I 'gan to thinke , by what marke I might know Thersites from faire Nereus ; as desirous , From great Corcyra's King to point out Irus . Or else distinguish Agamemnons looke , From Pirrhia's , the fat and greasie Cooke . Now remaines nothing of them to be seene , By which the eye may iudge what they haue beene ; All of one semblance , Incorporeall , But not to be distinguished at all . These things beholding , I consid'red than , How fitly to compare the life of Man Vnto a lingring Pompe , of which ( who knowes her ) Fortune is made the Guide and free disposer , To prouide Robes and Habits , and indeed All properties and toyes the Actors need . On him whom she most fauors , she bestowes A Kingly vesture : To his head she throwes A stately Turban , giues him Knights and Squires , With all such ornaments his pompe requires , ( According to her pleasure ) and with them , Perhaps a rich and stately Diadem . The habit of a seruant poore and bare She puts vpon another : makes him faire , The next deform'd , and to the Stage a scorne , ( A spectacle ) in which she doth suborne All kinde of People , Sexes , and Degrees , Many of which their States and Garments leese In the mid-Scoene , nor suffers them to run In the same passage that they first begun , But changing still their garment : Croesus graue She forceth to the habit of a Slaue . Meandrides then , sitting 'mongst his Groomes , She brings into the rich and stately roomes Of Tyrant Polycrates , seemes to smile , And lets him there perchance abide a while , Clad in those Regall ornaments : but when The time of his great pompe is ouer , then Each Actor must his borrow'd sute restore , As by him , after to be worne no more ; Now being as at first , and in the end Nought differing from his Neighbour or his Friend . Yet some through ignorance , loth to lay by Those painted Robes in which they late lookt hy , Are on the sudden ev'n as pensiue growne , As had they put off nothing but their owne They being of anothers goods possest , In which they had no claime or interest . I know thou hast seene often in a Play , Amongst the Tragicke Actors , how still they In ev'ry passage , as the project 's laid , One in this Dramma is a Craeon made ; A Priam that , an Agamemnon hee : Perhaps the same too ( as the chance may be ) Cecrops or Ericthoeus before playd , And of them both a true resemblance made : Yet he ( if so the Poet but assent ) Next day a seruile Groome shall represent . But when the Play is done , and that each one Resignes the golden Vesture he put on ; With that , the person likewise represented , His pantofles and all : he is contented , Bee'ng from the Stage acquitted , to walke forth A priuat man , it may be nothing worth . Nor doth he looke like Agamemnon now , The great Atraea's sonne ; neither ( I vow ) Resembles Craeon , Menicaeus heire ; Polus he may , a fellow leane and spare , Of Cariclaeus Samosensis bred ; Of Satyrus , from Theogiton ( dead ) Descended . Such as I beheld them then , Appear'd to me th' affaires of mortall Men. One thing , Menippus , tell me I entreat ; Those that haue Tombes magnificent and great Here on the earth , with Columnes , Pictures , and Inscriptions large ; haue these no more command , Nor honors done them , than to such as ar ' Priuat , and with the rest familiar ? Thou sport'st with me : Hadst thou Mansolus seene , So much affected by the Carian Queene ; Him , o're whose rotten bones erected is So famous and so rich a Pyramis ; Thou wouldst thy very bulke with laughter swell , To see how in an obscure nooke of Hell He lies contruded and oppressed sore , Skulking himselfe amongst a thousand more . The greatest benefit that I conceiue His so great Monument to him can leaue , Is , That he there below takes lesser rest , As with so huge a burden ouer-prest . For ( Friend ) when AEacus to each one dead ( As Hells old custome is ) chalkes out his bed , The quantitie of ground that he doth score Is but the measure of one foot , no more : Therefore perforce they must contracted ly , When to that small space they themselues apply . But much more thou wouldst long ( in mine opinion ) To see those that haue had such large dominion , ( I meane the Kings and Great Men ) Salt-fish sell , Opprest with want , teach igno'rant Ghosts to spell , And learne their ABC : to all disgraces Subject , their cares boxt , beaten on the faces , Like Slaues and Captiues . As I lookt vpon Philip the mighty King of Macedon , I could not chuse but smile , in a small nooke , To see how busie , and what paines he tooke , Cobling old Shooes , for a poore hire compeld . Others in high-wayes begging I beheld ; As Xerxes and Darius : besides these , Many , and amongst them Polycrates . Thou tell'st me ( ô Menippus ) of these Kings Newes vnbeleeuable , miraculous things . Of Socrates and of Diogenes what Is ( with the Wise ) become ? resolue me that . For Socrates , he still repeating is What in Mans life time hath bin done amisse . With him are conuersant Nestor , Vlysses , And Naul●● sonne , the wise Palamides ; With all such as were voluble in tongue , Yet in their Beeing spake to no mans wrong . But by his poys'nous draught , which life expel'd , I might behold his legs tumor'd and swel'd . But excellent Diogenes his seat He hath already tooke vp , by the great Assyrian Monarch : Phrygian Midas there Hath residence , where infinites appeare Of like condition , costly fellowes all : Whom when he heares aloud to shrieke and yall , ( Comparing with the present , their first state , Before so blest , now so infortunate ) He laughs and grinnes , and lying with his face Vpward , chants thousand things to their disgrace . They willing still some other place to chuse To lament in , whom still the Dog pursues . Of these enough . But touching the Decree Of which thou spak'st at first , what might that be , Publisht against the Rich ? Thou call'st me well To my remembrance ; what 't was I shall tell . But Friend , I feare me I haue done thee wrong , From what I purpos'd to haue stayd so long . Whilst I converst there , th' Officers of State Call'd an Assembly , to deliberate Of things behoofull for the Common good . A mighty Conflu'ence gather'd there , I stood Thronging among the Dead , to heare what newes : They ( after many things debated ) chuse That of Rich Men : all other things or'e-past , They make it the most serious and the last . For many Crimes against them bee'ng objected , As those whose vilenesse was at length detected , Their Violence , Extortion , Inso'lence , Pride , Rapine and Theft , with other things beside ; One ( as it seemes a prime amongst the Dead ) Starts vp , and by command this Edict read : Because ( saith he ) these Rich Men , when of late They breath'd on earth , did great things perpetrate , Ravening , extorting , hauing in derision The Poore , of whose Estates they made division : Therefore both to the Court and Comminalty , Who haue concluded it vnanimously , It seemes expedient , That when such be dead , Their Bodies be to the sad places lead , To suffer with the Wicked equall paine , But that their Soules shall be return'd againe Vnto the vpper world , and each one passe And shift into the body of an Asse ; Subiect vnto his Dulnesse , Toile , and Feares , Full fiue and twenty times ten thousand yeares . From Asses borne of Asses by succession , O're whom the basest and most vile profession Shall haue command , with heauy burthens lade them , And as they please , with whips or staues inuade them . That time expir'd , they shall againe returne , That the dull Soules may with the Bodies burne . This Sentence through Calvarius lips did passe , He that the sonne of Aridellus was , A Manicensian borne , and of the Tribe Of learn'd Alibantiades the Scribe . This bee'ng denounc'd by publique Proclamation , Had from the Princes first an approbation : The Plebe with the motion seem'd content , Proserpine smil'd , and Cerb'rus howl'd consent : And thus all matters must establisht bee , Which the Infernals 'mongst themselues agree . Such and no other than I haue repeated , The causes were on which the Court entreated . But now my selfe I recollect together , Touching the motion which first brought me thither : I spy Tyresias , and to him I go , Tell him my purpose , and entreat him show What kinde of life was best in his opinion ? At which the little blinde old man ( now Minion To Rhadamant ) at first began to smile ; Then with a low voice ( hauing paus'd a while ) Bespake me thus : The cause is knowne to mee Of this thy sad doubt and perplexitie , From th' hesitation of the Wise proceeding , Their vaine Disputes nothing saue cauils breeding : Nor do'st thou well to search these things too far , Which to divulge , the Dead forbidden ar ' . Not so , my most deare father , I reply'd ; Onely in this , thy judgement do not hide , But ( as I know thou canst ) instruct me well , Who walke on earth more blinde , than thou in hell . He tooke me then aside , and in mine eare Thus softly whisper'd , so that none might heare : The best of liues ( if thou dar'st trust the Dead ) Is that which meerely Fooles and Ideots leade . Abjure the madnesse of all such as teach To apprehend things high aboue their reach . Study no insight into things forbidden , Nor striue to finde what Nature would haue hidden : Enquire no close conceptions or darke ends : All trifling Syllogismes , on which depends Nothing of weight , cast off with expedition ; And , with them , all things of that vaine condition . These Precepts in thy more stayd life pursue , Catch at the present , aime at nothing new : Shun Curiositie , be at nothing troubled , Grieue not at all , so shall thy ioyes be doubled . This hauing spoke , he suddenly withdrew Into the place where Daffodillies grew ; So left me . Night grew on , when I affraid , Thus to my Guide Mythrobarzanes said ; Why do we longer in these Shades remaine , Not instantly returne to life againe ? To which he answer'd , Prethee doe not feare , ( Menippus ) for a way more short and neare I 'le shew thee . So conducts me to a Road Darker than that in which we late aboad , And with his finger pointed me forthright ( But afarre off ) vnto a glimpse of light Which broke through a small crannie ; That ( saith he ) Is the direct and plaine path by which we , Descending by Boëtia , passage finde To where Trophonias Temple is assign'd . Climbe vp those steps as I direct thine ey , And then in Greece thou shalt be instantly . Pleas'd with these words , saluting the Magitian , Vnto that place I made all expedition ; And creeping through that straight and narrow way , Was at an instant in Lebadia . Humanum est errare . Diabolicum perseverare . Explicit Metrum Tractatus sexti . Theologicall , Philosphicall , Poeticall , Historical , Apothegmaticall , Hierogliphicall and Emblematicall Obseruations , touching the further illustration of the former Tractat. COr , is the Heart of Man , and commeth of the Greeke word Kardia , as , which is often taken for the Minde ; from whence comes the word Recordor , which is as much as to say , I recall my selfe into my Heart or into my mind , that is , I remember my selfe . Hence is the word Socors , i. sine Corde , without a heart : and Socordia , which intimates Sloath ; and Concors , which is , Of one Heart or of one Minde . And so much for the word . Saint Augustine super Ioan. saith , That the Gluttonous man hath his Heart in his Belly ; the Lasciuious man , in his Lust ; the Couetous man , in his Lucre or Gaine . Hugo , lib de Anim. hath these words ; The Heart is a small thing , yet desireth great matters ; it will scarce suffice a Kyte for a breake-fast , yet a spatious World can scarce suffice the appetite thereof . For amongst all the Creatures subiect to haue commerce with mundane vanities , than the Heart of man nothing more noble , nothing more sublime , nothing more like vnto the Creator : And therefore , ô Man , He reciprocally desireth from thee nothing so much as thy Heart . Man examineth the Heart by the words , but God ballanceth the words by the Heart . What is an hard and obdure Heart ? ( saith Saint Bernard , 5. de Consider . ) It is that which by Compunction is not wounded , by Pietie is not mollified , by Prayers is not moued , by Threats is not changed : by Afflictions it is hardned , for Benefits receiued ingratefull , in Counsels committed Vnfaithfull , in judgements pittilesse , in Immodest things impudent , in Dangers improuident , in Humane things inhumane , in things Diuine rash & prophane ; of Past things forgetfull , of Present things neglectfull , of Future things vnmindefull . It is indeed that thing , of which only it may be said , Of Past things , all things passe it saue injuries ; and of things Future there is nothing expected , but how to reuenge them . Hierome , sup . Mat. 5. saith , When God leaueth the Heart it is lost , when He filleth it , it is found ; neither by depressing of it doth he destroy it , but rather by departing from it , leaue it to it 's owne perdition . I will shut vp the Sentences of the Fathers introduced to this purpose , with that of Saint Bernard , in Serm. lib. 2. de Injurijs ; The Heart of man is diuided into foure Affections , What thou louest , What thou fearest , What thou reioycest in , and What thou art sorry for . But the puritie of the Heart consisteth in two things , first in acquiring the glory of God ; and next in seeking the profit of our Neighbour . I come now to the Poets . Manlius lib. 4. Astronom . hath these words : — Projecta jacent Animalia cuncta In terra , vel mersa vadis , vel in Aëra pendent &c : . All Animals that be , projected lye , Or in the Earth , the Water , or the Skye ; One Rest , one Sence , one Belly , ( like in all ) Which they communicate in generall . But Man subsists of Soule and Body linkt , Of Counsels capable , of Voice distinct ; He into Naturall causes hath inspection , And knowes both to aduise , and take direction . Science and Arts into the World hee brings , Able to search into the birth of things . The stubborne Earth hee to his Will subdues , And all that it brings forth , knowes how to vse . The rebell Beasts he at his pleasure bindes , And in the Sea vntrodden paths he findes . He onely stands with an erected brest , As Lord and Victor ouer all the rest . His starre-like eyes hee in the Starres enquires , And what is it can satiate his desires ? He seekes out Iove ( in his ambitious Pride ; ) In vaine the gods from him themselues can hide : Who not content to looke them in the faces , But he will ransacke their most secret places . Such is the height of his all-daring minde , He hopes himselfe amongst the Starres to finde . At such sublimities aimeth the vnlimited Heart of Man ; but vnto all such as are proudly bold , or prophanely impudent , I propose that of the excellent Poet Claudian to be weightily considered of , in Lib. 3. de Rapt . Proserp . Quid mentem traxisse Polo ? Quid profuit altum Erepisse caput ? pecudum si more , &c. What profits thee to say , That from the Skye Thy minde 's deriv'd ? or that thou look'st on hye ? Since that , of all thy glory is the least , If thou a Man , beest sensuall like a Beast . The substance of which Mankind subsists , is nothing but stone : as Ovid ingeniously insinuateth , Lib. 1. Metam . being repaired by Deucalion and his wife Pyrrha , the sole remainder after the deluge . His words be these : Discedunt , velantque caput , tunicasque recingunt ; Et jussos Lapides , sua post vestigia mittunt , &c. They part , their heads vaile , then their garments binde About them close ; the stones they cast behinde : These stones ( which who would credit , vnlesse we May for our proofe produce Antiquitie ) Began to lose their hardnesse , soft to grow ; And when they had a space remained so , To gather forme : soone as they did encrease , The ruder matter by degrees 'gan cease , And a more pliant temper they put on , As sometimes you may see flatues of stone Halfe wrought , yet promising the shapes of men ; Such an vnperfect Worke they appear'd then . What part affoorded any humid juice , And was of earth , turn'd to the Bodies vse ; And the more sollid substance of the Stones , Too sollid to be wrought , was chang'd to Bones . The Veines still keepe their name , and these are they That through the body do the bloud conuey . Thus by the helpe of pow'r Diuine , at last Those that the man did o're his shoulders cast , Attain'd Mans figure ; and those which she threw Behinde her backe , they both , for women knew . " How hard our natures be , may here be read , " For in our liues we shew whence we were bred . The instabilitie and corruption of mans Heart is liuely disciphered in Iuvenals 13 Satyre : Mobilis & varia est ferme natura malorum ; Cum scoelus admittunt , superest constantia , &c. — Mouing and various is the nature still Of corrupt Men : yet when they purpose ill , In that th' are constant ; which when they haue long Practis'd , they then begin to thinke what 's wrong ; But yet repent it not . Their Natures ( stacke In any goodnesse ) bids them to looke backe Vpon their damned manners , and ( what 's strange ) Remaines immutable , and free from change . For who hath to himselfe propos'd an end Of sinning , and the high Pow'rs to offend ? Who of his life doth reformation seeke , After the blush be once exil'd his cheeke ? Shew me a man through all the large extent Of the whole earth , that 's with one sinne content ? I may conclude with Claud. lib. 2. in Eutrop. — Parvae poterunt impellere causae In scoelus , ad mores facilis natura reverti . Now concerning the Creation of the Angels , when and where they were made , let vs wade no farther , than to reconcile the Scriptures by the Scriptures ; and conferring the Text of Moses with that of the Prophet David , the Truth will the more plainely manifest it selfe . It is thus written in Genesis ; Then God said , Let there be Light , and there was Light. To which the Psalmist alludeth , Psal. 33. vers : 6. By the Word of the Lord the Heauens were made , and all the Host of them by the breath of his mouth . Now who or what can be more properly stiled the Host of Heauen , than the Angels ? Saint Augustine is of opinion , That the Angels and incorruptible Soules were created the first day ; and that the Soule of Adam was created before his body , like as the Angels were , and afterwards breathed and infused diuinely into him . For the creation of the Angels is vnderstood in the Light , being at the same time made partakers of the life eternall . For so also doth Rupertus expound that place , in his booke of the Workes of the Holy-Ghost ; saying , There was then no Light at all seene to be made , sauing the brightnesse and illustration of the Aire . But many worthy and learned Fathers haue better vnderstood the place , viz. That the name of Light signified the Angelicall nature ; not for any similitude , but for a certain truth , That when Light was commanded , then the Angels were created . And when it is said , That God separated the Light from the Darknesse ; by that diuision is likewise vnderstood the dreadfull and terrible iudgements of God against the Diuell and his Angels ; who were created good in nature , but they would not continue in that excellent puritie : and therefore of Angels of Light , through their owne Rebellion and Pride they were made Diuels of Darknesse . We reade in Ecclesiasticus , Qui vivit in aeternum creavit omniae simul . i. Hee that liueth for euer , created all things together or at once . To which Saint Basil , Saint Augustine , Dionys. Ambros. Reuerend Bede , and Cassiodor . assent , saying , That God created and brought forth all things together . Peter Lombard , ( syrnamed Master of the Sentences ) by authoritie deriued from Ecclesiasticus , maketh this exposition ; The bodily nature and matter of the foure Elements was created with the spiritual Creatures , that is to say , with the Soule and the Angels , who were created together . To approue which he produceth the testimonie of Saint Augustine , saying . That by Heauen and Earth ought to be vnderstood the spirituall and corporeall Creatures created in the beginning of Time. In another place of Ecclesiast . it is said , Prior omnium ertata est Sapientia : Wisedome hath been created before all things . Yet hereby is not to be vnderstood that God himselfe is meant , or his Sonne Christ , who is the Wisedome of the Father : for God was not created at all ; the Sonne was begotten , and therefore neither made nor created at all : and the holy Trinitie is but one Wisedome . Iesus the sonne of Syrach , in that place , by this Wisedome vnderstandeth the Angelicall Nature , often termed in the Scriptures , Life , Wisedome , and Light. For the Angels are called and said to be Vnderstanding : and though they were created with the Heauen and Time ; yet are they said to be first created , by reason of their Order and Dignity , being the most worthy and excellent Creatures . Neither were these Angelical Powers ( saith he ) made for any need or necessitie that the Almighty God had of them ; but to the intent that he might be contemplated , praised & magnified , and his liberalitie and bounty be the more aboundantly knowne throughout all generations . And whereas it is written , That God created all things together ; being elsewhere said in Genesis , That he produced all those bodily Substances by pauses and distinction of dayes : Dionysius Rihellus to that hath giuen a sufficient answer , namely , That the Substances of things were created together , but not formed and fashioned together in their seuerall distinct kindes . They were disgested together by substance of matter , but appeared not together in substantiall forme , for that was the worke of six dayes . Moreouer , when Moses in his first Chapter of Genesis saith , That things were created in euery one of the six dayes seuerally : in the second chapter of the same Booke he speaketh but of one day only , by way of Catastrophe or Epilogue . All which hee had before distinctly described , saying , These are the generations of the Heauen and the Earth when they were created , in the day that the Lord God made the Earth and the Heauens . Neither is this any contradiction ; for we must not take the dayes according to the distinction of Times ; for God had no need of Time , as being first made by him : but by reason of the works of Perfection , which is signified and compleated by the number of Six , which is a most perfect number . Moreouer , ( as the Psalmist saith ) A thousand yeares are vnto him but as one day . Avenzor the Babylonian saith , That he which knoweth to number well , knoweth directly all things . Neither was it spoken in vaine , but to the great praise of Almighty God ; Omnia in mensura , & Numero & Pondere disposuisti . i. Thou hast disposed all things in Number , in Measure , and in Weight . It is moreouer said in Eccles. 1 2. Who can number the sands of the Sea , and the drops of the raine , and the dayes of the world ? Who can measure the height of the Heauen , the bredth of the Earth , and the depth ? Who can finde the Wisedome of God , which hath beene before all things ? &c. It is worthy remarke , which one ingeniously obserues : Two wayes ( saith he ) we come to the apprehension and knowledge of God ; by his Workes , and by his Word : by his Works we know that there is a God , and by his Word we come to know what that God is : his Workes teach vs to spell ; his Word , to reade . The first are his backe-parts , by which we behold him afarre off : the later represent him vnto vs more visibly , and as it were face to face . For the Word is as a booke consisting of three leaues , and euery leafe printed with many letters , and euery letter containeth in it selfe a Lecture . The Leaues are Heauen , the Aire , and the Earth , with the Water : the Letters ingrauen , are euery Angell , Starre , and Planet : the Letters in the Aire , euery Meteor and Fowle ; those in the Earth and Waters , euery Man , Beast , Plant , Floure , Minerall , and Fish , &c. All these set together , spell vnto vs , That there is a God. Moses in the very first verse of Genesis refuteth three Ethnycke opinions : first , Those that were of opinion the World was from eternitie , and should continue for euer ; in these words , when hee saith , In the Beginning . Secondly , he stoppeth the mouth of stupid and prophane Atheists , in this phrase , Elohim created . Thirdly and lastly hee opposeth all Idolaters , such as held with many gods ; for the saith in the conclusion of the same Verse , Elohim , He created Heauen and Earth ; vsing the singular number . It is the opinion of some antient Diuines , That the Creation of the Angels was concealed by Moses , lest any man should apprehend ( like those Heretiques spoken of by Epiphanius ) that they aided and assisted God in the Creation . For if the day of their Creation ( which as the best approued Theologists confesse , was the first day ) had beene named by Moses , wicked and vngodly men might haue taken them to haue been Agents in that great and inscrutable Worke ; which indeed were no other than Spectators . Therefore as God hid and concealed the Body of Moses after his death , lest the Israelites ( so much addicted to Idolatry ) should adore and worship it ; so Moses hid and concealed the Creation of the Angels in the beginning , lest by them they should be deified , and the honour due to the Creator , be by that meanes attributed and conferred on the Creature . Rabbi Salom affirmeth them to be created the first day : and some of our later Diuines , the fourth day ; but their opinions are not held altogether authenticall . It is likewise obserued , That God in the creation of the world beginneth aboue , and worketh downwards . For in the first three dayes he layd the foundation of the world ; and in the other three dayes he furnished and adorned those parts . The first day he made all the Heauens , the matter of the earth , and commeth downe so low as the Light. The second day he descendeth lower , and maketh the Firmament or Aire . The third , lowest of all , making a distinction betwixt the Earth and Water . Thus in three dayes the three parts or body of the World is laid ; and in three dayes more , and in the same order , they were furnished . For on the fourth day , the Heauens , which were made the first day , were decked and stucke with starres and lights . The fift day , the Firmament ( which was made the second day ) was filled with Birds and Fowles . The sixt day , the Earth ( which was before made fit and ready the third day ) was replenished with Beasts , and lastly with Man. And thus God Almighty in his great Power and Wisedome , accomplished and finished the miraculous worke of the Creation . Rabbi Iarchi vpon the second of Genesis obserueth , That God made superior things one day , and inferiour another . His words being to this purpose : In the first day God created Heauen aboue , and Earth beneath : on the second day , the Firmament aboue : on the third , Let the dry land appeare beneath : on the fourth , Lights aboue : and the fift , Let the waters bring forth beneath , &c. On the sixt day he made things both superior and inferior , lest there should be confusion without order in his Work. Therefore he made Man consisting of both , a Soule from aboue , and a Body from beneath , &c. An Allegorie drawne from these is , That God hath taught vs by the course he took in the framing and fashioning of the world , how we must proceed to become a new Creation , or a new Heauen and Earth , renewed both in soule and body . In the first day he made the Light ; therefore the first thing of the new man ought to be light of Knowledge : for Saint Paul saith , He that commeth to God must know that He Is. On the second day he made the Firmament , so called because of it's stedfastnesse : so the second step in Mans new Creation must be Firmamentum Fidei , ( i. ) the sure foundation of Faith. On the third day , the Seas , and Trees bearing Fruit : so the third step in the New man , is , That he become Waters of relenting teares , and that he bring forth fruit worthy of Repentance . On the fourth day God created the Sunne , that whereas on the first day there was light without heate , now on the fourth day there is Light and Heate ioyned together . So the fourth step in the new creation of the New man , is , That he joine the heate of Zeale with the light of Knowledge ; as in the Sacrifices , Fire and Salt were euer coupled . The fift dayes worke was of Fishes to play in the Seas , and the Fowles to fly and soare towards Heauen . So the fift step in a New Creature , is , To liue and reioyce in a sea of Troubles , and fly by Prayer and Contemplation towards Heauen . On the sixth day God made Man : now all those things before named being performed by him , Man is a new Creature . They are thus like a golden Chaine concatinated into seuerall links by Saint Peter ; Adde to your light of Knowledge , the firmament of Faith ; to your Faith , seas of repentant Teares ; to your Teares , the fruitfull Trees of good Workes ; to your good Workes , the hot Sun-shine of Zeale ; to your Zeale , the winged Fowles of Prayer and Contemplation . And so , Ecce , omnia facta sunt nova , Behold , all things are made new , &c. Further concerning the Angels . Basil , Hom. sup . Psal. 44. saith , The Angels are subject to no change ; for amongst them there is neither Child , Yong-man nor old , but in the same state in which they were created in the beginning , in that they euerlastingly remaine : the substance of their proper nature being permanent , in Simplicitie and Immutabilitie . And againe , vpon Psal. 33. There is an Angel of God assistant to euery one that beleeues in Christ , vnlesse by our impious actions wee expell him from vs. For as Smoke driueth away Bees , and an euill sauour expelleth Doues ; so our stinking and vnsauory sinnes remoue from vs the good Angell , who is appointed to be the Keeper and Guardian of our life . Hier. sup . Mat. 13. Magna dignitas fidelium Animarum , &c. Great is the dignitie of faithfull Soules , which euery one from his birth hath an Angell deputed for his Keeper . Bernard in his Sermon super Psalm . 12.19 . vseth these words ; Woe be vnto vs , if at any time the Angels by our sinnes and negligences be so prouoked , that they hold vs vnworthy their presence and visitation , by which they might protect vs from the old Aduersarie of Mankinde , the Diuell . If therefore wee hold their familiarities necessarie to our preseruations , wee must beware how wee offend them ; but rather study to exercise our selues in such things in which they are most delighted , as Sobrietie , Chastitie , Voluntarie Pouertie , Charitie , &c. but aboue all things they expect from vs Peace and Veritie . Againe hee saith , How mercifull art thou , ô Lord ! that thinkest vs not safe enough in our weake and slender walls , but thou sendest thine Angels to be our Keepers and Guardians . Isidor . de Sum. Bon. It is supposed that all Nations haue Angels set ouer them to be their Rulers ; but it is approued , That all men haue Angels to be their Directors . He saith in another place , By Nature they were created mutable , but by Contemplation they are made immutable ; in Minde passible , in Conception rationall , in Stocke eternall , in blessednesse perpetuall . Greg. in Homil . Novem esse Ordines Angelorum testante sacro eloquio scimus , &c. i. We know by the witnesse of the holy Word , That there are nine degrees of Angels , namely , Angels , Arch-Angels , Vertues , Potestates , Principates , Dominations , Thrones , Cherubim , and Seraphim . And proceedeth thus ; The name of Angell is a word of Office , not of Nature : For these holy Spirits of the Coelestiall Countrey are euer termed Spirits , but cannot be alwayes called Angels ; for they are then onely to be stiled Angels , when any message is deliuered them to be published abroad . According to that of the Psalmist , Qui fecit Angelos suos Spiritus . Those therefore that deliuer the least things haue the title of Angels ; but those that are imployed in the greatest , Arch-Angels : for Angeli in the Greeke tongue signifieth Messengers , and Arch-Angeli , Chiefe Messengers . And therefore they are character'd by particular names , as Michael , Gabriel , Raphael , &c. We likewise reade Nazianzen thus , Orat. 38. Atque ita secundi Splendores procreati sunt , primi splendoris Administri , &c. i. So the second Splendors were procreated , as the Ministers of the first Light ; whether of Fire quite void of matter and incorporeall , or whether of some other nature comming neere vnto that matter : yet my minde prompteth me to say thus much , That these spirits are no way to be impelled vnto any euill , but they are stil apt and ready to do any good thing whatsoeuer , as alwaies shining in that first splendor wherein they were created , &c. The same Nazianzen , Carmine de Laude Virginitatis , writeth thus : At talis Triadis naturae est vndique purae , Ex illo puro certissima lucis origo Coetibus Angelicis ; mortali lumine cerni , Qui nequeunt , &c. Such is the nature of the purest Trine , In whom th' originall Light began to shine , From whence the Host of Angels we deriue , Such Lights as can be seene by none aliue . The Seat of God and his most blessed Throne They alwayes compasse , and on him alone Th' attend ; meere Spirits . If from the Most Hy Sent , through the pure aire they like Lightning fly , And vndisturb'd , be the winde rough or still , They in a moment act their Makers Will. They marry not ; in them 's no care exprest , No griefe , no troubled motions of the brest : Neither are they compos'd of limbes , as wee , Nor dwell in houses ; but they all agree In a miraculous concord . Euery one Is to himselfe the same ; for there are none Of diffrent nature ; of like soule , like minde , And equally to Gods great loue inclin'd . In daughters , sonnes , or wiues , they take no pleasure , Nor are their hearts bent vpon Gold or Treasure . All earthy Glories they hold vile and vaine ; Nor furrow they the spatious Seas for gaine : Nor for the bellies sake plow they , or sow , Or study when to reape the fruits that grow . The care of which hath vnto Mankinde brought All the mortiferous Ills that can be thought . Their best and onely food is , to behold God in his Light and Graces manifold . Hauing discoursed sufficiently of the Creation of Angels ; it followeth in the next place to speake something of the forming and fashioning of Man. The sixt day God created the four-footed Beasts , male and female , wilde and tame . The same day also he made Man ; which day some are of opinion was the tenth day of the Calends of Aprill . For it was necessarie ( saith Adam arch-Bishop of Vienna , in his Chronicle ) That the second Adam , sleeping in a vivifying death , onely for the saluation of Mankinde , should sanctifie his Spouse the Church , by those Sacraments which were deriued out of his side , euen vpon the selfe same day , not onely of the weeke , but of the moneth also , wherein hee created Adam our first Father , and out of his side brought forth Evah his wife , that by her helpe the whole race of Mankinde might be propagated . God made Man after his owne Image , to the end that knowing the dignitie of his Creation , he might be the rather incited to loue and serue him . Not that hee should proudly ouerweene , That the shape and figure of God is answerable in a true and iust conformity with his owne ; for the word Image is not so to be vnderstood , to accord & correspond with the exterior shape or similitude , but rather with the spirituall Intelligence , which consists of the more pretious part , namely the Soule . For as God by his vncreated Power is wholly God , gouerning and giuing life to all things ; ( for as the Apostle saith , In Him we liue , moue , and haue our Being ) euen so the Soule by his prouidence giueth life to the bodie , and vnto euery part thereof ; and is said to be the Image of God , like as in the Trinitie : for though in name it is but one Soule , yet hath it in it selfe three excellent dignities , The Vnderstanding , the Will , and the Memorie . And as the Son is begotten of the Father and the Holy-Ghost , and proceedeth both from the one and the other ; in like manner is the Will ingendred of the Vnderstanding and Memorie . And as the three persons of the Trinitie are but one God , so these three powers and faculties of the Soule make but one Soule . Man then was created according to the Image of God , that euerie Like delighting in his Like , hee should euermore wish to bee vnited vnto his Similitude , which is God : first , to acknowledge him : next , in knowing him , to honor him ; and in honoring him , to loue him ; and in louing him , to serue and obey him . For this cause he made him with an vpright and erected body , no● so much for his dissimilitude vnto beasts , ( who be stooping and crooked , hauing their eyes directed to the earth ) as to eleuate his lookes , and to mount his vnderstanding toward heauen his original ; leauing all the obiects of terrestriall vanities , and exercising his faculties in the contemplation and speculation of things sublime and permanent . God when he created Man , bestowed vpon him three especiall good gifts : the first , His owne Image : the next , That hee made him after his owne similitude : the third , That hee gaue him the Immortalitie of the Soule . Which three great blessings ( saith Hugo S. Victor ) were conferred by God vpon Man , both naturally , and by originall justice . Two other gifts hee hath inriched Man with ; the one vnder him , the other aboue him : vnder him , the World ; aboue him , God. The World as a visible good , but Transitorie : God , as an invisible Good , and Eternall . There be three principall Hurts or Euils , which abuse and corrupt the three before-named Blessings : the first , Ignorance of Goodnesse and Truth : the second , an appetite and desire of Euil and Wickednesse : the last , Sicknesse and infirmity of the body . Through Ignorance the Image of God hath beene defaced in vs ; by Carnall desires , his Similitude blemished ; and by Infirmities , the body for the present made incapable of Immortality . For these three Diseases there be three principall Remedies , Wisedome , Vertue , and Necessitie : to ouercome Ignorance , we are to make vse of Wisedome , that is , to vnderstand things as they are , without idle curiositie . To suppresse the appetite to do euill , we are to embrace Vertue , which is the habitude of the Soule , after nature conformable with Reason . To make Necessitie tread down Infirmitie , is meant of absolute Necessitie , without which , things cannot be done ; as without eyes wee cannot see , without eares heare , without feet walke , &c. There is another kinde of Necessitie which is called Conditionall ; as when a man is to trauell a journey , he vseth an horse for his better expedition . And so the like . For these three Remedies , all Arts and disciplines in generall haue been deuised and inuented : as first , to attain vnto Wisdome and Knowledge , the Theoricke or Contemplatiue : for the atchieuing vnto Vertue , the Practiuqe and Actiue : and to supply Necessitie , Mechanicke , which is that which we call Handicraft , or Trading ; which as Iohannes Ludovicus in his Booke called The Introduction to Wisedome , saith , Vtile indumentum excogitavit necessitas , &c. i. Necessitie found out Garments profitable , pretious , light , neat , and vaine . Man consisteth of the Body and the Soule . The true exact measure of Mans body wel proportioned , is thus defined ; His height is foure cubits or six feet , a cubit being iust one foot and an halfe : the foot is the measure of foure palmes or hand-bredths ; a palme is the bredth of foure fingers ioyned . The armes being spread abroad , the space betweene the end of the one longest finger , vnto the other , is the iust measure from the plant of the foot , to the crowne of the head ; according to Pliny , lib. 7. cap. 17. The parts of the Body are thus proportioned ; the face , from the bottom of the chinne , to the top of the forehead , or skirt of the haire , is the tenth part of the height or length thereof : the same is the bredth of the forehead from one side to the other . The face is diuided into three equall parts , one from the bottom of the chinne , to the lowest tip of the nose ; the second , from thence vpward to the eye brow ; the third , from thence to the top of the forehead . The length of the eye , from one angle opposed to the other , is the fiue and fortieth part : the like proportion beareth the distance and space betwixt the one eye and the other . The length of the nose is the thirtieth part , and the hollow of the nosthrill the hundred and eightieth . The whole head● from the bottome of the chinne to the crowne of the head , the eighth part : the compasse of the necke , the fifteenth : the length of the breast and stomack , and so the bredth , almost the sixt part . The Nauil holdeth the mid seat in the body , and diuideth it selfe into two equall distances . The whole length of the thighes and legs , to the plant or sole of the foot , is little lesse than the ●alfe part : the length of the foot the sixt part : so also are the armes to the cubit , and the cubit to the hand : the hand is the tenth part . Vitruv. lib. 13. Cardan . lib. 11. de Subtilitate , &c. Plotinus the Platonicke Philosopher being earnestly solicited by the cunning Painter Emutius , that he would giue him leaue to draw his picture , would by no meanes suffer him ; but made him this answer , Is it not enough that wee beare this image about vs whilest we liue , but we must by way of ostentation leaue it for posteritie to gaze on ? For he was of the opinion of Pythagoras , who called the Body nothing else but the Case or casket of the Mind ; and that hee saw the least of Man , who looked onely vpon his bodie . And Diogenes the Cynicke was wont to deride those who would keepe their Cellars shut , barred , and bolted , and yet would haue their Bodies continually open by diuers windowes & dores , as the mouth , the eyes , the nosthrils , and other secret parts thereof . Stoboeus , Serm. 6. The Body is described by Lucretius in this one Verse : Tangere enim aut tangi , nisi corpus nulla potest res ; i. Nothing is sensible either to touch or to be touched , but that which may be called a Body . God created three liuing Spirits , saith Gregor . lib. Dialog . The first , such as are not couered with flesh : the second , that are couered with flesh , but doth not die with the flesh : the third , both with flesh couered , and with the flesh perisheth . The first , Angels ; the second , Men ; the third , Brutes . The wise Socrates was accustomed to say , That the whole Man was the Minde or Soule , and the Body nothing else but the couer , or rather the prison thereof ; from whence being once freed , it attained to it 's proper jurisdiction , and then onely began to liue blessedly . Erasm. ( in Declamat . de Morte ) and learned Seneca saith , That as he which liueth in another mans house is troubled with many discommodities , and still complaining of the inconuenience of this room or that ; euen so the Diuine part of Man , which is the Soule , is grieued , now in the head , now in the foot , now in the stomacke , or in one place or other . Signifying thereby , That he liueth not in a Mansion of his owne , but rather as a Tenant , who expecteth euerie houre to be remoued from thence . The Soule of Man , saith Saint Augustine , aut regitur à Deo , aut Diabolo ; It is either gouerned by God or by the Diuell . The Eye of the Soule is the Minde : it is a Substance , created , inuisible , incorporeall , immortall , like vnto God , and being the Image of the Creator : Lib. de Definition . Anim. Et sup . Genes . addit , Omnis Anima est Christis Sponsa , aut Diaboli Adultera : Euery Soule is either the Spouse of Christ , or the Strumpet of the Diuell . Saint Bernard , Serm. 107 , vseth these words ; Haue you not obserued , That of holy Soules there are three seuerall states ? the first , in the corruptible Body ; the second , without the Body ; the third , in the Body glorified . The first in War , the second in Rest , the third in Blessednesse ? And againe in his Meditat. O thou Soule , stamped in the Image of God , beautified with his Similitude , contracted to him in Faith , endowed in Spirit , redeemed in Bloud , deputed with the Angels , made capable of his Blessednesse , heire of Goodnesse , participating Reason ; What hast thou to do with Flesh , than which no dung-hill is more vile and contemptible . Saint Chrisostome likewise , De Reparat . Laps . If wee neglect the Soule , neither can we saue the Body : for the Soule was not made for the Body , but the Body for the Soule . He therefore that neglecteth the Superior , and respecteth the Inferior , destroyes both ; but hee that doth obserue order , and giueth that preheminence which is in the first place , though he neglect the second , yet by the health of the first he shall saue the second also . Isiod . Etymol . 11. The Soule whilest it abideth in the Body to giue it life and motion , is called the Soule : when it purposeth any thing , it is the Will : when it knoweth , it is the Minde : when it recollecteth , it is the Memorie ; when it judgeth truly , it is the Reason : when it breatheth , the Spirit : when passionate , it is the Sence . And againe , Lib. 1. de Summo Bono : O thou Man , Why dost thou admire the height of the Planets , and wonder at the depth of the Seas ; and canst not search into the depth of thine owne Soule ? We haue heard the Fathers : let vs now enquire what the Philosophers haue thought concerning the Soule . There is nothing great in Humane actions , saith Seneca in Prouerb . but a Minde o● Soule that disposeth great things . Thus saith Plato , in Timaeo : To this purpose was the Soule ioyned to the Body , that it should furnish it with Vertues and Sciences ; which if it doe , it shall be gently welcommed of the Creator : but if otherwise , it shall bee confined to the inferior parts of the earth . Aristotle , lib. 2. de Animal . saith , The Soule is more noble than the Body ; the Animal , than that which is Inanimate ; the Liuing , than the Dead ; the Being , than the Not being . Three things ( saith Macrob. lib. 7. Saturnal . ) there be which the Body receiueth from the prouidence of the Soule : That it liueth , That it liueth decently , and That it is capable of Immortalitie . Of Soules ( saith Cicero , 1. Tuscul. Quast . ) there can be found no originall vpon the earth ; for in them there is nothing mixt or concrete , or that is bred from the earth , or framed of it ; for there is nothing in them of substance , humor , or sollid , or fiery . For in such natures there is nothing that can comprehend the strength of Memorie , the Minde or Thought ; which can record what is past , or foresee things future ; which do altogether participate of a Diuine nature . Neither can it euer be proued that these Gifts euer descended vnto Man , but from God himselfe . And in another place ; There is nothing admixt , nothing concrete , nothing co-augmented , nothing doubled in these Minds or Soules . Which being granted , they can neither be discerned or diuided , nor discerpted , nor distracted . And therefore they cannot perish ; for perishing is a departure or surcease , or diuorce of those parts , which before their consumption were ioyned together in a mutuall connexion . Phocillides in his Precepts writeth thus : Anima est immortalis , vivitque perpetuò , nec senescit vnquam . i. The Soule is immortall , liueth euer , neither doth it grow old by Time. And Philistrio : The Soule of a wise man is ioyned with God , neither is it death , but an euill life , that destroyeth it . And Egiptius Minacus , when one brought him word that his father was dead ; made the Messenger this answer , Forbeare , ô Man , to blaspheme and speake so impiously : for how can my father be dead , who is immortall ? Nicephorus ex Evagrio . Panorm . lib. de Alphons . Reg. gestis , relates , That the King Alphonsus was wont to say , That he found no greater argument to confirme the immortalitie of the Soule , than when he obserued the bodies of men hauing attained to their full strength , begin to decrease and wax weake through infirmities . For all the Members haue the limits and bounds of their perfection , which they cannot exceed , but arriuing to their height , decline and decay . But the Mindes and Intellects , as they grow in time , so they encrease in the abilitie of vnderstanding Vertue and Wisedome . Elian. lib. 11. de Varia Historia , reporteth of Cercitas Megala Politanus , who falling into a most dangerous disease , and being asked by such friends as were then about him , whether hee were willing to dye ? O yes ( said he ) by any meanes ; for I desire to depart this world , and trauell to the other , where I shall be sure to meet with men famous in all kindes of Learning : of the Philosophers , with Pythagoras : of the Historiographers , with Hecataeus : of the Poets , Homerus : of Musitions , Olympius : who by the Monuments of their judgments & learning haue purchased to themselues perpetuitie . AEneas Sylvius reporteth of the Emperour Fredericke , That sojourning in Austria , it hapned that one of his principall Noblemen expired ; who had liued ninety yeares in all voluptuousnesse and pleasure , yet was neuer knowne to be either diseased in body , or disquieted in minde , by any temporall affliction whatsoeuer . Which being related vnto the Emperour , he made this answer ; Euen hence we may ground that the Soules of men be immortal : for if there be a God , who first created , and since gouerneth the World , ( as both the Philosophers and Theologists confesse ) and that there is none so stupid as to deny him to be iust in all his proceedings ; there must then of necessitie be other places prouided to which the Soules of men must remoue after death : since in this life we neither see rewards conferred vpon those that be good and honest , nor punishments condigne inflicted vpon the impious and wicked . Cicero , in Caton . Maior . reporteth , That Cyrus lying vpon his death bed , said vnto his sonnes ; I neuer persuaded my selfe , ô my Children , that the Soule did liue whilest it was comprehended within this mortall body : neither that it shall die when it is deliuered from this fleshly prison . Anaxarchus being surprised by Nicocreon the Tirant of Cyprus , he commanded him to be contruded into a stone made hollow of purpose , and there to be beaten to death with iron hammers . In which torments he called vnto the Tyrant and said , Beat , batter , and bruise the flesh and bones of Anaxarchus , but Anaxarchus himselfe thou canst not harme or damnifie at all . The excellent Philosopher intimating thereby , That though the Tyrant had power to exercise his barbarous and inhumane crueltie vpon his body ; yet his Soule was immortal , and that no tyrannie had power ouer , either to suppresse or destroy it . Brusonius , Lib. 2. Cap. 3. ex Plutarc . Of lesse constancie was Iohannes de Canis a Florentine Physition of great fame for his practise : who when out of the Principles of Mataesophia , he had grounded the Soule to be mortal with the Body , and in his frequent discourses affirmed as much ; yet when his last houre drew on , he began to doubt within himselfe , and his last words were these : So , now I shall suddenly be resolued whether it be so or no. Iohan. Bapt. Gell. Dialog . de Chimaerico . As ill if not worse , Bubracius , lib. 28. reporteth of Barbara , wife to the Emperour Sigismund ; who with Epicurus placed her Summum Bonum in voluptuousnesse and pleasure : and with the Sadduces beleeued no resurrection or immortalitie of the Soule , but God and the Diuell , heauen and hell , equally diuided . From the Philosophers , I come now to the Poets . Ovid , lib. Metam . 15. saith , Morte carent Animae , semperque priore relicta Sede : novis domibus vivunt , &c. The Soules can neuer dye ; when they forsake These houses , then they other Mansions take . Phocilides the Greeke Poet , Anima autem immortalis & insenesibilis vivit per omne tempus . i. For the Soule is immortall , not subject vnto age , but surviveth beyond the date of Time. And Menander ; Melius est corpus quam Animam aegrotare . i. Better it is for thee to be sicke in body than in Soule : and howsoeuer thy Body fare , be sure to physicke thy Soule with all diligence . Propert. 4.7 . Sunt aliquid manes , let hum non omnia fiunt : Luridaque evictos , effugit vmbra rogas . Sp'rites something are ; Death doth not all expire : And the thin Shadow scapes the conquer'd fire . The ingenious Poet Tibullus , either inclining to the opinion of Pythagoras , or else playing with it , ( who taught , That the soule after death did transmigrate and shift into the bodies of other persons and creatures ) we reade thus : Quin etiam meatunc tumulus cui texerit ossa , Seu matura dies fato proper at mihi mortem : Longa manet seu vita , &c. When these my bones a Sepulchre shall hide , Whether ripe Fate a speedy day prouide ? Or that my time be lengthned ? when I change This figure , and hereafter shall proue strange Vnto my selfe , in some shape yet vnknowne ; Whether a Horse of seruice I be growne , Taught how to tread the earth ? or Beast more dull Of speed , ( the glory of the herd ) a Bull ? Whether a Fowle , the liquid aire to cut ? Or into what Mans shape this Spirit be put ? These Papers that haue now begun thy praise , I will continue in those after-dayes . Manl. lib. 4. de Astronom . is thus quoted : An dubium est habitare Deum sub pectore nostr● , In coelumque redire ; Animas coeloque venire ? Who doubts but God dwells in this earthly Frame ; And Soules returne to Haev'n , from whence they came ? And Lucretius we reade thus : Cedit enim retro de terra quid fuit ante In terra , sed quod missum est ex Etheris oris , Id rursum Coeli fulgentia templa receptus , &c. That which before was made of earth , the same Returnes backe vnto earth , from whence it came . But that which from th' aethereall parts was lent , Is vp vnto those shining Temples sent . I haue hitherto spoke of the two distinct parts of Man , the Soule and the Body . A word or two of Man in generall . Homo , Man , is Anima Rationalis , or Mortalis ; A Creature reasonable and mortall . Not so denominated ab Humo , as Varro would haue it ; for that is common with all other Creatures : but rather of the Greeke word Omonoia , that is , Concordia , or Consensus , Concord or Con-societie , because that Man is of all other the most sociable . The Nobilitie of Man in regard of the sublimitie of his Soule , is expressed in Genes . 1. Let vs make Man after our owne Image and similitude , &c. The humility which ought to be in him , concerning the substance whereof he was made , Genes . 2. The Lord made Man of the slime of the earth . The shortnesse of his life , Psal. 102. My dayes are declined like a shadow , and I am as the Grasse of the field . The multiplicitie of his miseries , Gen. 3. In the sweat of thy browes shalt thou eat thy bread , &c. Gregory Nazianzen in Oration . 10. vseth these words ; What is Man , that thou art so mindefull of him ? What new miserie is this ? I am little and great , humble and high , mortall and immortal , earthly and heauenly ; the first from this world , the later from God : the one from the Flesh , the other from the Spirit . Tertullian , Apollogetic . advers . Gentil . cap. 48. hath this Meditation : Dost thou aske me how this dissolued Matter shall be again supplied ? Consider with thy selfe , ô Man , and bethinke thy selfe what thou wast before thou hadst Being : Certainely nothing at all ; for if any thing , thou shouldst remember what thou hadst beene . Thou therefore that wast nothing before thou wert , shalt againe be made nothing when thou shalt cease to be . And why canst thou not againe from Nothing haue Being , by the wil of the same Workeman , whose will was , That at the first thou shouldst haue existence from nothing ? What new thing shall betide thee ? Thou which wast not , wert made ; when thou againe art not , thou shalt be made . Giue me ( if thou canst ) a reason , how thou wert created at first ; and then thou mayst resolue mee how thou shalt be re-created againe . Obserue how the Light this day failing , shineth againe tomorrow ; and how the Darknesse , by giuing place , succeedeth againe in it's vicissitude . The Woods are made leauelesse and barren , and after grow greene and flourish . The Seasons end , and then begin : the Fruits are first consumed , and then repaired most assuredly : the Seeds prosper not and bring forth before they are corrupted and dissolued . All things by perishing are preserued : all things from destruction are regenerated . And thou ô Man , thinkest thou that the Lord of the Death and the Resurrection will suffer thee therefore to dye , that thou shalt altogether perish ? Rather know , That wheresoeuer thou shalt be resolued , or what matter soeuer shall destroy , exhaust , abolish , or reduce thee to nothing , the same shall yeeld thee vp againe and restore thee : For to that God , the same nothing belongs , who hath all things in his power and prouidence . The whole frame of heauen ( saith Saint Ambrose in Psal. 119 ) God made and established with one hand ; but in the creation of Man he vsed both . He made not the Heauens to his Similitude ; but Man. He made the Angels to his Ministerie , but Man to his Image . Saint Augustine , super Ioan. Serm. 18. saith , One is the life of Beasts , another of Men , a third of Angels . The life of irrational Brutes desireth nothing but what is terrene : the life of Angels , onely things coelestiall : the life of Man hath appetites intermediate betwixt Beasts and Angels . If he liueth according to the flesh , he leadeth the life of Beasts : if according to the Spirit , hee associateth himselfe with Angels . Hugo in Didasc . lib. 1. speaking of the birth of Man , saith , That all Creatures whatsoeuer ( Man excepted ) are bred and born with naturall defences against injuries and discommodities ; as the Tree is preserued by the Barke , the Bird is couered with her Feathers , the Fish defended with his Skales , the Sheepe clad with his Wooll ; the Herds and Cattell , with their Hides and Haire ; the Tortoise defended with his Shell , and the skin of the Elephant makes him fearelesse of the Dart. Neither is it without cause , that when all other Creatures haue their muniments and defences borne with them , Man onely is brought into the World naked and altogether vnarmed . For behoofull it was , that Nature should take care of them who were not able to prouide for themselues . But Man borne with Vnderstanding , had by his natiue defects the greater occasion offered to seeke out for himselfe ; that those things which Nature had giuen to other Animals freely , he might acquire by his Industry : Mans reason appearing more eminent in finding out things of himselfe , than if they had freely bin bestowed vpon him by another . From which ariseth that Adage , Ingeniosa fames omnes excuderit Artes. To the like purpose you may thus read in Chrisostome vpon Mathew ; God hath created euerie sensible Creature armed and defended ; some with the swiftnesse of the feet , some with clawes , some with feathers , some with hornes , some with shells , &c. but he hath so disposed of Man , by making him weake , that he should acknowledge God to be his onely Strength ; that being compelled by the necessitie of his infirmitie , he might still seek vnto his Creator for supply and succour . To come to the Ethnycks : Solon being asked , What Man was ? made answer ; Corruption in his birth , a Beast in his life , and Wormes meat at his death . And Silenus being surprised by Mydas , and demanded of him , What was the best thing which could happen to Man ? after a long pause , and being vrged by the King for an answer , burst out into these words ; The best thing , in my opinion , that Man could wish for , is not to be borne at all : And the next thing vnto that is , Being borne , to be soone dissolued . For which answer he was instantly released and set at libertie . Phavorinus was wont to say , That Men were partly ridiculous , partly odious , partly miserable . The Ridiculous were such , as by their boldnesse and audacitie aspired to great things beyond their strength . The Odious were such as attained vnto them : the Miserable were they who failed in the atchieuing of them , Stoeb . Serm. 4. King Alphonsus hearing diuers learned men disputing of the miserie of Mans life , compared it to a meere Comedie , whose last Act concluded with death . And ( saith he ) no such is held to be a good Poet , who doth not wittily and worthily support his Scoenes with applause euen to the last catastrophe . Aristotle the Philosopher being demanded , What Man was ? made answer , The example of Weakenesse , the spoile of Time , the sport of Fortune , the image of Inconstancie , the ballance or scale of Enuy and Instabilitie Stobae . Serm. 96. Man ( saith an other ) hath not power ouer miseries , but miseries ouer him ; and to the greatest man the greatest mischiefes are incident . Cicero saith , That to euery man belong two powers , a Desire , and an Opinion ; the first bred in the body , acciting to pleasure ; the second bred in the Soule , inuiting to goodnesse . And that man ( saith Plato ) who passeth the first part of his life without something done therein commemorable and praise-worthy , ought to haue the remainder of his life taken from him , as one vnworthy to liue . From the Philosophers , we come next to the Poets . We reade Homer in his Iliads to this purpose interpreted : Quale foliorum genus , tale & hominum , &c. As of Leaues is the Creation , Such of Man 's the Generation : Some are shak'd off by the winde , Which strew'd vpon the earth we finde ; And when the Spring appeares in view , Their places are supply'd with new . The like of Mankinde we may say ; Their time fulfil'd , they drop away . Then they the Earth no sooner strow , But others in their places grow . Claudian writeth thus : — Etenim mortalibus ex quo Terra caepta coli nunquam sincera bonorum , &c. To mortall men , by whom the earth began First to be cultur'd , there is none that can Say , hee 's sincerely happy ; or that Lot Hath design'd him a temper without spot . Him to whom Nature giues an honest face , The badnesse of his manners oft disgrace . Him whom endowments of the Minde adorne , Defects found in the body make a scorne . Such as by War their noble fames encrease , Haue prov'd a very pestilence in Peace . Others , whom peacefull bounds could not containe , We oft haue knowne , great fame by Armes to gaine . He that can publique businesse well discharge , Suffers his priuat house to rome at large . And such as fault can with another finde , To view their owne defects seeme dull and blinde . He that created all , ( and He alone ) Distributes all things , but not all to one . Iacobus Augustus Thuanus , in his Title Homo Cinis , you may reade thus : Disce Homo de tenui Constructus pulvere , qua te Edidit in lucem conditione Deus , &c. Learne , ô thou Man , from smallest dust translated , On what condition God hath thee created : Though thou this day in Gold and Purple shine , And scorning others , thinkst thy selfe Diuine ; Tomorrow of thy pompe art dis-array'd , And in the Graue ( aside ) for wormes meat layd . Why doth thy tumerous heart swell thus in vaine ? Things both beyond thee , and deny'd , t' attaine ? Why in Mansolean Structures aime to sleepe ? Thinking thereby thy rottennesse to keepe From the ( lesse putrid ) earth ? O foolish man ! Be not deceiv'd ; for know , Before thou can Aspire a glorious place aboue to haue , Thou must ( as all ) lie rotten in thy Graue . Adages concerning man ; and their good or bad affections one towards another , are these : Homo Homini Deus : Homo Homini Lupus . One Man , to Man a god we see : Another a meere Wolfe to be . Amongst many other ingenious and accurate Emblems written by Anton. F. Castrodunensis , I haue onely selected one to this purpose : Ornamenta gerens , Cornix aliena superbit , &c. The Crow trickt vp in borrow'd plumes , growes prowd , And thinkes her selfe , with what 's her owne endow'd . But when each Bird doth for her feather call , Dis-rob'd , she growes a publique scorne to all . Man , whilst he liues , to be that Crow is knowne , Who nothing that he weares can call his owne : Death summoning , and you stript naked , then Alas , what haue you to be proud of , Men ? The Hierogliphycke of Man is the Palme tree ; and that for a twofold reason : first , Because it bringeth forth no fruit , vnles the male be planted neere and in sight of the female . By which it is imagined they haue a kinde of Coitus or copulation ; the boughes being full of masculine gemmes , like seed . And next , because in the vpper part thereof there is a kinde of braine , which the Hebrewes call Halulab , and the Arabs , Chedar , or Gemmar ; which being bruised or tainted , the tree instantly withereth , ( as man dieth presently when his braine is perished ) which is onely to be found in this Plant. Besides , in the top or head thereof there is that which resembleth haire . The branches grow after the manner of the armes and hands , extended and stretched forth ; and the fruit thereof is like fingers , and therefore are called Dactili , or Digiti , Erudit . quid . lib. 2. Hierogl . Collect. Concerning Hell and the torments thereof , wee reade the Fathers thus . Gregory , Moral . lib. 9. saith , In horrible manner it hapneth to those wretched Soules , who haue Death without death , End without end , Defect without defect : because Death euer liueth , the End alwayes beginneth , and Defect knoweth not how to be deficient : Death slayeth , but killeth not , sorrow excruciateth , but easeth not ; the flame burneth , but consumeth not . And the same Father , Lib. 4. Dialog . The Soule confined thither hath lost the happinesse to be well , but not to Be : for which reason it is compelled to suffer death without death , defect without defect , end without end ; because vnto it , Death is made immortall , Defect indeficient , and End infinite . And Saint Augustine , lib. de Agenda cura pro Mortuis ; speaking of the Rich man tormented in Hell , saith , That his care of the Liuing , whose actions hee knew not , was like ours of the Dead , or whose estate wee are ignorant . Isiod . lib. 1. de Summo Bono , saith , That the fire of Hell giues light vnto the Damned , so farre as they may see whereat to grieue , but not to behold from what they may draw comfort . And the same Author in his Meditation , Gehennalis , supplicij ; Consider all the paines and afflictions of this World , all the griefe of torments , the bitternesse of sorrowes , and grieuousnesse of afflictions , and compare them with the least torment of Hell , and it is easie which thou sufferest : for the punishment of the Damned is in that place doubled ; for sorrow burneth the heart , and the flame the body . And Hugo , lib. 4. de Anima ; The infernall Lake is without measure , it is deepe without bottome , full of incomparable heate , full of intollerable stench , full of innumerable sorrowes : there is miserie , there is darkenesse , there is no order , but all confusion ; there is horror eternall , no hope of any good , nor termination of euill . Saint Chrisostome , Hom. 48. de Ira , vseth this similitude : I would not haue thee to thinke , ( saith he ) that as it is in this life , so it is in the other ; That to haue partners and companions in grief can be any comfort or abatement to thy sorrow , but rather of the contrarie . For tell me , If a father condemned to the fire , shal behold his sonne in the same torment , will not the very sight thereof bee as another death vnto him ? For if those who be in perfect health , at the sight of others torments faint , and are ready to depart with life ; how much more shal they be afflicted and excruciated , when they are fellow-sufferers of the same tortures ? Mankind is prone to compassion , and wee are easily moued to commiserate other mens grieuances : Therefore how can the Father take comfort to behold his sonne in the same condemnation ; the husband the wife , or the brother the brother ? &c. rather it doth adde vnto their miseries , and make their griefe the greater , . Saint Origen , in Matth. cap. 16. vseth this comparison ; As euery gate of a city hath it's proper denomination ; so may wee say of euery port or dore that opens into Hell : one may be called Scortatio , or Whoring , by which Whore-monghrs enter : another , Swearing , by which Blasphemers haue accesse . And so of Enuy , Gluttony , and the rest ; euery one bearing name according to the nature of the offence . Bion was wont to say , That the passage vnto Hell was easie , because men might finde the way thither blinde-fold , or with shut eyes . For so it fareth with all dead men : from whence wee reade that in Virgil : — facilis discensus Averni , Noctes atque dies patet atri janua ditis . The same Bion was wont to jest at the punishment of the daughters of Danaus in Hell , who are forced to carry water in bottomlesse pales to fill a leaking Vessell ; saying , The torment had beene greater if their pales had been whole and sound , for so their burdens had been the heauier . Laërtius , lib. 4. cap. 7. And Demonax being demanded of one , What he thought the estate and condition of the Soules departed was , in the other World ? made answer , That he could not as then resolue him , but if hee had the patience to stay till hee had beene there , hee would write him newes thereof in a letter . Intimating thereby , That hee beleeued there was no Hell at all . Erasmus , Lib. Apotheg . Sophocles , in Oëdip . calleth Hell a blacke Darknesse . And Euripides , in Aristid . An obscure House or Pallace , shadowed from the bright beames of the Sunne . Theogius giues it the name of the Blacke Gates . And Eustathius , in 1. Isliad , saith it is a dark place vnder the earth . Saint Basil , sup . Psal. 33. calleth it a darke Fire that hath lost it's brightnesse , but keepes it's burning . And Saint Gregory , Moral . lib. 9. cap. 46. It burneth , but giueth no light at all . The antient Poets , in regard of the tenebrositie thereof , compare Hell to a territorie in Italy betwixt Baiae and Cumae , where a people called Cimerij inhabit ; which is so inuironed with hills and mountaines , that the Sunne is neuer seene at any time of the yeare to shine amongst them . From whence grew the Adage , darker than the darkenesse of Cimeria . Hell is called in the Scriptures by the name of Abyssus , which implyeth a deepe and vast gulfe or a bottomlesse pit , from which there is an ascent vp vnto the earth , but no descent lower . Nicolaus de Lyra , vpon Esay , holdeth it to be in the centre of the earth . Rabbi Abraham , in cap. 2. Iona , saith , Sheol ( a Graue ) is a deepe place , and directly opposed to Heauen , which is aboue . Rabbi Levi , in cap. 26. Ioan. affirmeth , That Sheol is absolutely below , and in the Centre . Moses saith , Fire is kindled in my wrath , ( speaking of God ) and shall burne to the bottome of Hell. The Psalmist calleth it the Pit of Perdition , Psal. 55. And Psalm . 140.10 . Let him cast them into the fire , and into the deepe pits , that they rise not again . Saint Iohn , Revel . 20. calleth it a burning Lake . And Solomon speaking of the depth of this place , saith , that The Guests of an Harlot are in the depth of Hell. And elsewhere , The way of Life is on high , to auoid Hell beneath . Hell is likewise called Tophet , which was a Valley neere vnto Ierusalem , ioyning to the Fullers Poole , and the field Acheldema , scituate on the South side of Sion . It is called likewise Gehinnon , of the Valley of Hinnon , because the place was the habitation of one Hinnon ; and for that it was once in his possession , therefore euen to the dayes of our Sauior it bare his name . Such is the opinion of Aretius : and in this Valley did the Iewes ( following the abhomination of the children of Ammon ) sacrifice their children in the fire to the Idoll Moloch . Montanus , vpon Esay , is of opinion , That vnder the name of Moloch was signified Mercury . Others , ( as Scultetus writeth ) that it was Saturne , whom the Poets feigne to haue eaten and deuoured his owne children . It was a brasen Image , hollow within , and figured with his hands spread abroad , ready to receiue all such infants as through their cursed Idolatry were tortured in the fire , and sacrificed vnto him . Snepfsius describeth this Idoll to be made of Copper , and stretching forth his armes and hands in manner aforesaid . The Iewes write of this Idoll Moloch , That he was of a large and mighty stature , fashioned like those vsed amongst the Serronides the antient Inhabitants of Gaule , ( now France . ) Hee had within his bulke or belly seuen seuerall roomes or chambers ; the first was to receiue all such meat as was offered vnto him ; the second , Turtle Doues ; the third , a Sheepe ; the fourth , a Ramme ; the fist , a Calfe ; the sixt , an Oxe ; the seuenth , a Childe . This Idoll ( as the Talmudists write ) had a face of a Calfe , in the imitation of the Idolatry which their fore-fathers had seene vsed in AEgypt . His Priests ( Reg. 2.23 . ) were called Chemarimes , because they were smoked with the Incense offered vnto that Idoll . This Tophet or Valley of Hinnon , amongst many other abhominations , was put downe by the good King Iosiah , and in meere detestation thereof , dead Carrion and the filth and garbage of the City cast therein . The Iewes likewise report , That in this Valley of Tophet there was a deepe ditch or caue called Os Inferni , the Mouth of Hell , which could neuer be filled ; into which the Chaldaeans , hauing ouercome the Israelites in battell , cast their dead carkasses , which were neuermore seene . And to trace my Author a little further : Some thinke this word Tophet to haue deriuation , à Tophis lapidibus , from the Topaz stone , which like to the Punicke nourisheth fire . But this he holdeth not to be altogether authentique ; but rather of the Hebrew word Toph , which signifies a Tabret or loud Instrument : because when they sacrificed their children , they strooke vpon their Tabrets , that their noise might drowne the shriekes and clamors of their Infants , when they past through the fire : For so saith Piscator vpon Esay . To the Dialogue of Lucianus before recited , ( intitled Nyceomantia , or an Answer from the Dead ) the most learned and neuer to be forgotten Sr Thomas Moore hath left this Argument : Lucian ( saith he ) would leaue that chiefely to be remembred vnto vs , which towards the conclusion of the Fable is whispered in the eare of Menippus by the Prophet Tyresias : namely , That a priuat and retyred life is the most contented and secure of all other . Which the Grecians seeme likewise to allude vnto into their old Adage , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . For Riches , Glory , Power , Potency , with things of like nature and condition , which the World seemeth most to acquire , are most fraile and vncertaine . But chiefly the liues and fortunes of Rich men , as they are the most subject and obnoxious to casualtie and disaster ; so they haue the greatest correspondence with solemne Pomps and tragick Fables ; which in many of their miserable ends is frequent and apparant . Which the World giueth vs cleerely to vnderstand , by that Decree made in Hell against auaritious and rich men : in their bodies are not onely designed to diuers pains and tortures , but euen their minds and soules transmigrated and shifted into Asses and brute beasts . By which he insinuateth vnto vs , That these couetous men be for the most part barren of learning , sloathfull , and wanting iudgement . It is inscribed , An Answer commanded from the Ghosts or the Dead : by which is manifest , That hee obserueth the selfe same course in this Dialogue , which ariseth from that which was before proposed to be learned from Tyresias . For alwayes in these or the like titles , some aime at the noblenesse of the person , some at the dignitie of the Argument : after the manner of Plato , whom Lucian in this Dialogue seemeth most to imitate . It consisteth of a long narration , in which he commemorateth both the cause and the manner of his descent into the darke and lower Regions ; and the withall the occasion why so peremptory and strict an Edict was denounced against the Rich men of the world . The maine and most illustrious things in this Fable contained , are , The frivolous and vncertaine doctrines and documents of the Philosophers ; the superstition and power presupposed to be in Magitions and Magicke : The seuerall roomes and corners of Hell , with the torments and punishments inflicted vpon the miserable and wretched Ghosts ; with the equalitie of the persons there . And lastly , a cgmparison of Humane life , with the affinitie it hath to vaine Pompe , and the Fables deuised by the Tragicke Poets . The occasion and beginning being deriued from the habit and known absence of Menippus , &c. And now being so far entred into Lucian ( though not pertinent to the Argument in hand ) I will commend another of his Dialogues vnto your reading . Incited thereunto by reason of the elegancie thereof : and the rather , because the Scoene lies in Hel. ¶ The Argument . Three mighty Men amongst themselues contend , To which of them preeedence shall be given . The strife , sad Minos vndertakes to end : So the great odds betwixt them is made even . The Speakers be Alexander , Minos , Hanibal and Scipio . The Dialogue . Alex. THou Lybian , I before thee am in fame , And therefore iustly a precedence claime . Hanib . To which I 'le neuer yeeld . Alex. Minos the Wise And most iust Iudge , this Quarrell comprimise . Minos . What are you , speake ? Alex. This , Hanibal : I , son To mightie Philip King of Macedon , Call'd Alexander . Minos . Glorious , by my life , Both of you are ; now tell me what 's your strife ? Alex. 'T is for prioritie : for he auerres Himselfe the better Captaine ; but he erres . For I , ( as all report ) not him alone In prowesse haue exceeded ; but Times gone , And scarce remembred , cannot speake that name Able to equall my vnlimited fame . Minos . Speake interchangeably your best and worst , And freely too ; but thou , ô Lybian , first . Hanib . Yet one thing I am proud of , To haue got The Greeke tongue here , and my Antagonist not In that before me . Next , I am of minde , The worthier place should be to him assign'd Who bee'ng at first but low , and meanly stated , Hath ev'n from thence great glories propagated ; Making himselfe most potent , in state hye , And capable of Principalitie . I with an hand-full Spaine did first inuade , A bare sub-Consull , to assist and aid My Brothers , in those Puny dayes : yet fir'd T' attaine the height to which I since aspir'd . Ere long I tooke the Celtiberians , and Subdu'd the Gaules with this all-conquering hand . Huge mountaines ( and vnpassable before ) I cut , and those I led my Armies o're . The Floud Eridanus , swift aboue measure , I did command , and crost it at my pleasure : Vpon which , many Cities I ore'threw , And did in time all Italy subdue ; Through which I made my Sommers Progresse still , And visited Romes suburbs at my will. Nay more , in one pitcht battell I fought there , So many warlike Romans slaughter'd were , ( And these too of the valiantest and most stout ) Their very rings in bushels were mete out : Made of their bodies bridges to passe flouds , And lakes on land grew from their reaking blouds . All these did I , yet neuer had the pride To be call'd Ammons sonne , or deify'de ; I feign'd my selfe no god , nor had th' impietie To make my mother strumpet , though to'a Dietie . I still profest my selfe a man , and fought 'Gainst Princes of ripe iudgement , such as thought Themselues no more than mortall ; Souldiers too Both bold and valiant . I had not to doo With Medes and cold Armenians , a base Crew , Such as still fled before he could pursue ; And if a man but set a face , and dare , Poore wretches they his easie conquest are . This Alexander was a Prince borne hye , And his dead fathers kingdome did supply ; Fortune his large demaines encreasing still , With force impetuous , almost 'gainst his will. Who when the Wretch Darius was o'rethrowne At Issa and Arbela , as his owne He'appropriated all ; was not content To keepe within his fathers competent And moderat bounds , but must be needs ador'd . The Medes lost loosenesse he againe restor'd , Nay more , profest it : in his lauish boules , Of his best subiects rending out the Soules From their torne bodies , ( paying Natures debt ) He after such as slew them did abet . I was my Countries Father , and when aid They claim'd of me , I instantly obey'd ; Encountring an huge Nauy , all prepar'd To inuade Carthage : hauing all this dat'd Most willingly , the word they had but sed , And I my selfe soone gaue both lost and dead . This did I a Barbarian , and thought rude , Vnexpert of your Greekish plenitude . I neuer read his Homer , nor was sutor The Sophist Aristotle should become Tutor To Hannibal : such helps I counted vaine ; What came from me was mine owne brest and braine . And these are they by which I still prefer My selfe before the Greeke King Alexander . But if you thinke this yong man ought take place Before me , cause a Diadem doth grace His temples ? This I'am sure , It might shew well In Macedonia , but not here in Hell : Nor therefore now should be before me chus'd , Who haue my selfe and mine owne fortunes vs'd . Minos . He neither hath like one ingenerous sayd , Nor hath a Lybian barbarisme betrayd : His smoother stile , his eloquence , flies hye . Now Macedonian , what canst thou reply ? Alex. Silence , ô Minos , would become me best , Rather than I at this time should contest 'Gainst one so impudent and rash : my griefe Is , That this Hanibal , so great a Theefe , Against so great a Conqueror should hold This difference . But grow he ne're so bold , ( O thou most just of Iudges ) note me well , And thou shalt know how much I antecell . Who being but a yong man , tooke on mee The mannage of a mighty soueraigntie ; As my first justice , ' reaving those of breath , Who had been actors in my fathers death . Hauing subuerted Thebes , I then became To whole Greece such a terror , and my name 'Mongst them so famous , that the Princes all Chose me with vnite voice their Generall . Nor did I hold it fit to be confin'd Within one kingdomes bounds , my'vnlimited mind Aspir'd vnto more amplitude ; the rather , Because in all things to exceed my father . A World was my ambition , not content Till I had made my knowne name eminent In ev'ry part . Asia by force I entred , And by the riuer Granicus aduent'red A mighty battell , vanquisht and pursu'd , In that one fight whole Lydia I subdu'd . Iönia and Phrygia then I tooke : And passing thence ( by Iove ) I could not looke On any durst oppose me ; conquering euer , Where e're my Army mov'd , ev'n to the riuer Of Issa , where the King Darius then Attended me with infinites of men . What there I did , thou Minos canst tell best , How many in one day I lent to rest : Charon well knowes , his Barge that time vnable , And Styx scarce for such numbers nauigable ; Forc'd was he then , strange Ferry boats to hire , And all too little . This out of the fire Of mine owne spirit I did ; my dauntlesse breath Still daring wounds , and boldly out during death . I passe great acts by me in person done , What I at Tyrus and Arebela woon . India ( till then vnknowne ) I did inuade , And of my Empire , the vast Ocean made Th' vnbounded limits . The Elephants most rude I tam'd ; King Porus hauing first subdu'd . The Scythians , ( souldiers not to be despis'd ) A Mars-starr'd people , no way ill advis'd , Hauing past Tanais , I did soone subdue , And with my troupes of horsemen ouerthrew . And as my rage vnto my foes extends , So still my loue and bounty grac'd my friends . That me a Man , those gaue what was diuine , And call'd a god , none justly can repine : For by the greatnesse of my deeds amaz'd , ( In others neuer knowne ) their wonders rais'd Me to that glory ; yet no helpe it can , For I a god and King , dy'de like a man. This Hannibal was left a Wretch , confin'd To Lybia and Bithynia ; of a mind Barb'rous , and meerely inhumane , puft with pride , Who as he basely liv'd , he poorely dy'de . How Italy he conquer'd I omit , By malice , falshood , guile , not Vertue , it Was brought so low ; he bee'ng perfideous still , And before others Worths vaunting his Will. Now where he with effoeminacie brands My looser life ; none here but vnderstands How he in Capua liv'd ; where this chast man , So temperat and abstemious , nothing than But whor'd and surfetted , wantonning and playing , The very soule of Discipline betraying . Yet if what I i' th West parts had atcheev'd , Things aboue wonder , scarce to be beleev'd , Had not too little thought , I had not bent My purpose to the Easterne Continent : Who without bloud-shed , and with small adoo , Could haue tooke in Romania , Lybia too ; Ev'n to the Isle of Gades , vnconquer'd yet , Where mighty Hercules , Non vltra writ . I held them scarce worthy my paines , since they To my great name already seem'd t' obey . Of many infinites let these suffice ; I now haue said : judge ( Minos ) thou art wise . Scipio . Not before me ( ô Minos ) thou dost heare . Min. Resolue me what thou art ? how born ? & where ? That with these mighty Captaines dar'st compare ? Scip. I , Roman Scipio , who left Carthage bare Of riches and of souldiers : I subdu'de Of Africans th'vnnumber'd multitude , In many and great battels . Minos . And what now Hast thou to say ? Scip. To th' Macedon I bow , As my superior ; but my selfe preferre Before this Hannibal ; judge if I erre . Nor from him do I challenge more than right , As hauing once put him to shamefull flight . How comes he then so impudent and bold As to contend 'gainst him with whom I hold No competition ? Yet of all 't is knowne , This Hannibal by me was ouerthrowne . Minos . By Iove , the Roman Scipio hath spoke well ; And thus I judge : You Alexander excell And haue prioritie . The second place , Scipio , belongs to thee . Nor is 't disgrace Or least affront , ô Hannibal , to thee , That thou art numbred one amongst the three . But from the Poets , it behooues mee to looke backe vnto the Theologists ; for with the torments in Hell there is no jesting . Bullinger in Esay , with other approued Diuines , hold the fire of hel to be true and substantiall fire . God punished with fire in this world , Sodom and Gomorrha , and the Murmurers , Numb . ca. 11. and the name of the place was called Thabberah , because the fire of the Lord burnt amongst them . And Christ shall come to judgement with fire , Esay 66. Which shall haue two properties ; to burne , which shall punish the Wicked ; to shine , which shall comfort the Saints : for so saith Theoderet , Psalm . 96. And what shall hinder a fire to be in Hell , when all the extremities of torment shall be put vpon the Damned ? Saint Augustine affirmeth this fire to be corporeall . Now here a question may arise , being corporeall , whether it tormenteth the body onely , or body and soule together ? and , How a corporeall fire can worke vpon a spirituall Substance . Saint Bernard , De Interior . Domo , cap. 38. saith , Ignis exterius carnem comburit , vermis interius Conscientiam corrodit . i. The fire without burneth the body ; the worme within tormenteth the Conscience . And Isiod . de Sum. Bon. lib. 1. Duplex est poena Damnatorum ; quorum mentem , vrit tristitia , & corpus flamma . i. Double is the punishment of the Reprobate , whose Minde sorrow burneth , whose Body , the flame . In which they seeme to proue . That the fire fastneth on the body ; but make question , Whether it haue power ouer the Soule . But Zanchy , De Operib . Dei , Part. 1. lib. 4. cap. 19. is of opinion , That the Diuels , with mens bodies and souls , are tormented with fire euerlasting . For as they were ( like Simeon and Levi ) brethren in the same euill ; so both of them shall be tormented in the same fire . Iustine Martyr , Apolog. 1. pro Christian. affirmeth , That the Diuell shall suffer punishment and vengeance , inclosed in euerlasting fire . The truth of which is ratified by our Sauiour himselfe , in these words ; Depart from me ye Cursed , into euerlasting fire prepared for the Diuell and his Angels . And is also apparant by the speech of Dives : fo● it is no parable , but an historie ; as Saint Chrisost. saith , Parabola sunt vbi exemplum ponitur tacenter nomina . i. Those are Parables , where the examples are propounded , but the names are concealed ; but here the name is expressed . On such Atheists as will not beleeue this , may be conferred the words of Ruffinus ; Si quis neg at Diabolum aeternis ignibus mancipandum , partem cum ipso oeterni ignis accipiet , & sentiat quod negavit . i. Hee who denieth the Diuell to be doomed to euerlasting fire , shall haue part with him in those eternall flames , and so be sensible of that which hee would not beleeue . But after what manner this corporeall fire shall torment the Diuels and the damned Ghosts , it is not for vs to define . And , Melius est dubitare de occultis , quam litigari de incertis , compescat igitur se humana temeritas , & id quod non est non quaerat , ne illud bonum quod non est inveniat . i. Better it is to doubt of things hid , than to contend of what is vncertaine . And let no man rashly meddle about things that are not reuealed , lest he findeth not the profit of those things that are reuealed . It being probable , That that fire is substantiall and corporeal , vexing and tormenting the soules of the Damned , let vs see how it differeth from this of ours which is elementarie . First , They are said to differ in respect of heat ; for this here , compared with that there , is but as fire painted . For the Prophet Esay speaking of that terrible fire , saint , Who is able to dwell in this deuouring fire ? or Who shall be able to dwell in these euerlasting burnings ? Secondly , In regard of the light ; for ours is luminous , chearfull , and comfortable ; but the fire of Hell giueth no lustre at all . For as Gregory , Mor. cap. 46. saith , Cremationem habet , lumen vero non habet . i. It burneth , but lighteth not . Thirdly , our elementall fire consumeth the body onely , but that of Hell burneth both body and soule . Fourthly , Our elementary fire confirmieth only that which is cast into it ; but that of Hell doth alway burne , but neither wasteth it selfe , nor that which it burneth . Fiftly , The one may be quenched , the other can neuer be extinguished and put out : The Chaffe ( saith the Text ) shall be burned with vnquenchable fire . Esay 66. Their worme shall neuer die , their fire shall neuer be put out . It is internall , externall , and eternall ; and as there is nothing that maintaineth it , so there is nothing that can extinguish it . We reade , Revel . 8. Vae , Vae , Vae ; three Woes : Vae pro amaritudine , Vae pro multitudine , Vae pro aeternitate , p●earum : Woe for the bitternes , Woe for the multitude , Woe for the eternitie of the paines and torments . Concerning which , we may read Aquin. Minima poena inferni , major est maxima poena hujus mundi . i. The least torment in hel is greater than the greatest punishment that can be inflicted in this world . Indicis in lite , brevis est vox , Ite , Venite : Dicetur Reprobis , Ite ; Venite Probis . Aspera vox Ite , vox est benedicta Venite ; Quod sibi quisque s●rit praesentis tempore vitae . Hoc sibi messio crit , cum dicitur Ite , Venite . There were some comfort to the damned Souls , if their torment might haue end ; but that shall neuer be , and no torment greater than that of perpetuitie . The reason of this perpetuity is threefold : the first drawn from the state and condition of the Majesty offended . The second , from the state and condition of the Reprobates ; for as long as they remaine sinnefull , so long shall they remaine tormented for sinne . But in Hell they euer remaine sinnefull ; and sinne is like oile , and the wrath of God like fire ; as long as the oile lasteth , the fire burneth ; and so long as sinfull , so long tormented , and therefore damned for euer . For most sure it is , That in Hell there is neither grace nor deuotion . The Wicked shall be cast in exteriores tenebras , extra limitem Divinae misericordiae ; i. Into vtter darknesse , without the limits of Gods mercie . For though their weeping in Hell may seeme penitentiall ; yet they do but Lugere poenas , non peccata ; lament their punishment , but not their sinne . The third reason is drawne from Gods justice ; for when life was offered them , they refused it : and therefore justly , when in Hell they beg it , they go without it . I shut vp the premisses in the succeeding Emblem . The Emblem . IT is reported by the Poets and some antient Historiographers , That in Dodonia ( a Forrest in Greece , famous for the Okes there growing , and therefore dedicate to Iupiter ) there is a Fountaine or Well , into which whoso putteth a Torch lighted or flaming , it is presently extinguished : but take one vnlighted , which neuer came neere the fire , and it is instantly kindled . The Motto which the Author of this Emblem groundeth hereon , is , Sie rerum inver●●tur ordo . Hauing some consimilitude with that of Gregory , 14 Moral . Hostis noster , quanto magis nos sibi rebellare conspicit , quanto amplius expugnare contendit : Eos autem pulsare negligit , quos quieto iure se possidere sentit . i. Our spirituall Enemy the Diuell , the more he perceiueth we rebell against him , the greater his opposition is against vs : but spareth to trouble or molest such as he knoweth to be already in his quiet possession . The two maine Engins by which the Diuell seeketh to vndermine Mankinde , are Desperation and Presumption . Concerning the first S. Bernard saith , Let no man despaire of grace , though he begin to repent in his later age ; for God iudgeth of a mans end , not of his past life : for there is nothing so desperate which Time cannot cure , nor any offence so great which Mercy cannot pardon . Livy telleth vs , That of all the perturbations of the minde , Despaire is the most pernicious . And Lactantius informes vs , That if he be a wicked and wilfull homicide that killeth any man wittingly ; needs must he be the same or worse , who layeth violent hands vpon himselfe dispairingly . For what is Dispaire , but the feare of punishment , and distrust in Gods mercy ; by reason of which , man making himselfe his owne judge , becomes his owne Executioner . For as Stobaeus saith , The dread and terror of inevitable punishment is the sole cause of desperation . Against which irremittable sin , Seneca , in Medaea , thus counsels vs ; Qui nihil potest sperare , nihil desperet : He that hath nothing to hope for , let him nothing feare . And Ovid , lib. 2. de Ponto ; Confugit interdum Templi violator ad Aram ; Nec petera offensi numinis , horret opem . Sometimes Church-robbers to the Altars fly , And to the injur'd gods for mercy cry . Concerning Presumption , Saint Augustine saith , Nulla praesumptio est perniciostor , quam de propria justitia & scientia superbire ; ô superba praesumptio , ô praesumptuosa superbia . i. No presumption is more dangerous , than to be proud of our owne righteousnesse or knowledge : ô proud presumption ! ô most presumptuous pride . Philo telleth vs , That one prime occasion why leuen was forbidden the Iewes at the solemne Feast of Easter , was to teach them to haue a great care to keepe themselues from pride and presumption , into which they were apt to fall , who held any extraordinarie conceit or opinion of themselues ; their hearts being suddenly swelled therewith , as the dough is puft vp with the leuen . Claud. de 4 Honor. Cons. saith , Inquinat Egregios adiuncta superbia mores : i. Where Pride sets in it's foot , it corrupteth the best manners . It is said to deuour gold , and to drink bloud , and to climbe so high by other mens heads , til at length it fall and breake it 's own neck . Plutarch calls it a vapour , which striuing to ascend high , presently turneth into smoke and vanisheth . Therefore commendable was that modestie in the sonne of King Agesilaus ; who hearing that Philip the father of Alexander the Great , much gloried in a victorie not long before gained ; sent him word , That if hee pleased to measure his shadow , he should finde it no greater after his Conquest , than it was before . I conclude with Seneca , in Hercul , fuerent : Sequitnr superbos victor à tergo Deus . And now come to the Author vpon the former Emblem , most pertinent to this purpose : Fax limphis Dodona tuis immersa , necatur Quae micat igne : nitet , quae sine luce fuit . Fons sacer iste deo , ( sic pristina credidit aetas ) At Deus hic stigij rex Acheontis erat . Patrat idem , cum fonte suo , regnator Averni Ordinis inversi , gaudet & ille dolis ; Nempe pios rigidae percellit Acumine legis Blanditurque malis , sanguine Christe tuo . ¶ Thus paraphrased : A Taper without fire in Dodon drencht , Is kindled : But if lighted , as soone quencht . Which Well , the men of Old in their blinde piety Made sacred to a god , but no true Diety . The Diuell keepes this Fountaine , nor doth leaue By inverst order , Mankinde to deceiue : Good men with the Lawes rigor still pursuing ; Flattring the Bad with Mercy , to their ruin . A Meditation vpon the former Tractate . I. THou Great God , now and euer blessed , Thy Seruants wretched and distressed , Assist with thy Diuinest aid : Lest We ( like Those that did rebell , And head-long were throwne downe to Hell ) Be Reprobates and Out-casts made . II. O Thou , who Heav'n and Earth dost guide , And aboue all sinnes hatest Pride , ( Because soone after the Creation , The first bright Angell led the way , And then our two first Parents , They Trod the same path , to our Damnation . ) III. There is no Sinne that can be nam'd , But with a strange selfe-loue inflam'd , Originall'tis , and In-nate . And since that time , it is ( wee finde ) Dispersed into all Mankinde , To ouerthrow our blest estate . IV. He that is with this Sinne infected , Hath both Thy Loue and Feare reiected . Although Thou bee'st the onely Holy , And that 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 ●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 Desa●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 ' ● 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 ●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 , i● ti conuegno Che Giganti , nouo fan conte sue ●raccia Vedi Hoggimai quant ' esser Dee quel tutto Ch' a Cosi fatta parte si consaccia Se fu si bell● come e Hora brutto E contra al suo fattore alzo le Ciglia Ben de ●a lui procedor ogni lutto , G quanto parve a me gran meraviglia Quando vide tre faccie a l●suatesta L' una dana●zia , & quella era vermiglia De l'altre due ches ' agginuge ano a questa , Sour esso almeza Di Ciascuna spalla , Es ' agginuge ano al somno de la Cresta La destra mi parea trabianca & gialla . La sinistra al vedere , era tal quali Vegnon di la onde ' l nilo s' aunalla Sotto Ciascuna vsciuan Due grand Ali Quanto si Convenina a tanto ocello Vele di Mar , non vidi Mai Cotuli Non Havean penna Ma di vespertello , Era lor modo & quelle ni su Alzana . Si che tre venti si movean de ello Quindi Cocito tutto s' Aggellava Con sei sei occhi piangena , & con tre menti Gocciava il pianto & sanguinosa Baua . In which Description he first notes the place Where this great Prince of Darkenesse , shut from Grace , Is now tormented , namely , 'a congeal'd Lake . His mighty stature next , which he doth make Two thousand cubits . By his Crest is meant His Enuy , Arrogance , and proud of●ent , Three Faces with three sev'rall colours stain'd , Import in him three Vices still maintain'd : One , fiery red , Wrath and Exorbitation Denotes to vs , with the Spleenes inflammation . The pale and meagre , Auarice implies . From the third , blacke and swarthy , doth arise Vnprofitable Sloath. From the two eyes Which to each face belongs , we may deuise All Appetites immod'rat . In the growth Of these three Ills , Ire , Avarice , and Sloath , Two Wings , two great accitements to those Sinnes Propose to vs : The first of them beginnes In Turbulence and Fury ; from hence grow The windes of Crueltie that hourely blow . Rapacitie and Gripplenesse are they That to the Misers Avarice obey . The horrid blasts that hence proceed , include The most vnnat'urall sin , Ingratitude . Sorrow with Negligence on Sloath attend : Th' immoderat gusts of Hatred hence ascend . Those windes of Wrath , Ingratitude , and Hate , With fearefull stormes trouble and agitate Cocitus streames , withall suppressing quite Those good and godly motions which accite Either to Faith , or vnto Hope and Charity , Lest any should in them claime singularity . The greatnesse of his Wings improue th' elation Of his swel'd heart and proud imagination . That ev'ry face hath a wide mouth and throat , So much the Morall doth to vs denote , That all whom such blacke sinnes contaminate , His jawes and rav'nous throat ingurgitate . His Teares , which he did neuer yet imploy , But ( as the Crocodile vseth ) to destroy , Imports to vs , that wretched Sinners state , Whose slacke Repentance euer comes too late . And so far Dante 's . I must now enquire , To what sphere these Refractories retyre : Or in what place more seruile they remaine , Who , as they Knowledge more or lesse retaine , Accordingly their faculties are squar'd . One euill Angell takes into his gard A Kingdome ; he , a Prouince , and no more . One lesser gifted , hath predom'nance o're A City ; and some other but a Tower : Some ouer one particular man hath power : Some of one only Vice , and limited there . Nor striue they in lesse eminence t o'appeare , Either subuerting Man , Forts to demolish , Cities subuert , good Statutes to abolish , T' encourage forreine or domesticke strife ; Than are the Angels , the blest Sonnes of Life , Each of them in their seuerall Place and Calling , Either industrious to keepe men from Falling , Preseruing Cit'adels , instituting Lawes Wholsome and good ; or bee'ng th'immediat cause To secure Cities , Countries , and encrease ( Home and abroad ) happy and prosp'rous Peace . Nor do the lower of bad Spirits obey Those of superior office , because they Or loue them , or esteeme them . The cause why They yeeld themselues to such priority , Is , for that th' other haue more pow'r , and can With greater subtiltie insidiate Man : For in their Fall th' are stain'd with all impuritie , From whose temptations there is no securitie : Crafty they are , and prone to all iniquity , No place debar'd , bee'ng pow'rfull in vbiquity . With man they are at deadly opposition , And into all his wayes make inquisition ; First , tempt , and then accuse hourely prepare , By day them to intrap , by night ensnare : His sences they peruert , his thoughts estrange From better vnto worse , ( a fearefull change . ) They bring Diseases , Tempests , Troubles , Feares , Not one of them but at his will appeares . By transformation , a blest Spirit of Light They challenge also as their proper right , A Diuine pow'r . And though these Daemons bee Amongst themselues at hostile enmitee ; Yet by conspiracie striue all they can , How with vnanimous force to destroy Man. Yet this ( worth obseruation ) we may reade In holy Scripture , That such as mis-leade Our humane frailty , haue not might a like With the good Spirits , nor such force to strike , As the blest Angels , who the pow'r retaines To take and binde old Sathan fast in chaines . One story I haue chosen , out of many , To shew , the Diuell doth th' Almighty zany For in those great works which all wonder aske , He is still present with his Anti-maske . A man of Greece was with three children blest , To him so deare all , it could scarce be ghest , Which he was most indulgent o're . The first A sweet and hopefull Boy , and therefore nurst Not with a common care ; for his estate Was great , his birth did him nobilitate . Two Daughters he had more : the elder faire And well accomplisht ; but the yongest rare , Not to be paralel'd : for she was one Whom none was euer knowne to looke vpon , But with such admiration , that he said , Nature surpast her selfe , when she was made . For all ingredients of her choice perfection Appear'd both in her feature and complexion , ( So faire she was . ) Three Lustres being spent , And not a day but adding ornament Both to her growth and beauty ; now fifteene , ( An age we cannot properly call greene , Nor fully ripe , not mellow , scarce mature ) Not yet resolv'd , a Virgin to endure , Nor fancy Man , but staggering betwixt Both agitations , and her minde not fixt ; But sensible ( as being much commended ) How far she others of her Sex transcended , Though quite sequestred from the common road , Yet much delighted to be seene abroad . And 'cause emergent Venus from the Seas Was said to rise ; her humor best to please , It was her dayly custome to rise early , To greet the goddesse whom she lov'd so dearly : And hearing what of her the Poets sung , To view the ●ome from which 't is said the sprung . Stirring betimes one morning with the Cocke , Pyrats had hid their ship behinde a rocke , And as she tooke her pleasure on the shore , Snacht her away : and then with faile and oare Made speed from thence , and proud of such a Peece , Hurry'd her to the farthest part of Greece , So far remote from her owne habitation , That almost it appear'd another nation . We leaue her there . The father hauing mist His Darling , in whom chiefly did consist The solace of his age ; hauing most care Of her , because she was so matchlesse faire : At first some strange disaster gan to doubt , And sent to seeke her all the Isle about . At once hee 's troubled with a thousand feares ; As sometimes dreading , that her vnripe yeares Might be seduc'd , and that some sprightly Youth Had train'd her thence : ( but far alas from truth . ) Againe , he doth imagin a wilde beast Might seise on her ; which more his griefe encreast . But of such feare there was no certaine ground , Because no part of her torne limbes was found . If drencht by falling from a Riuers brim , Her gall bee'ng burst , she would be seene to swim . But when no Hill , no Valley , Rocke , nor Caue , Least signe of her , or of her garments gaue ; A strong suspition in his thoughts did breed , Pyrats had stolne her thence : ( as 't was indeed . ) Thus confident , he homeward backe returnes ; His breast with ardent inflammation burnes : To trauell in her search none can dissuade him , Nor in his quest may sonne or daughter aid him . Himselfe he will commit to his owne fate , So parts , and leaues to them his whole estate ; With a strict vow , he neuer more will tread Vpon that ground , till finde her liue or dead . Suppose him in his voyage , and decreed ( That in his purpose he might better speed ) To saile to Delphos , and that he may take Instruction thence , in haste doth thither make . His Offring past , and all things done with grace , ( Best suting with the custome of the place ) This answer from the Delphian Priest he had : " Thou carefull Father be no longer sad , " But from henceforth exhilerate thy minde ; " One Daughter thou hast lost , but two shalt finde . This saying much perplext him ; he withdrew , Long pondring with himselfe , because he knew He lost but one , he held that answer vaine , And in that thought return'd to sea againe . The elder sister seeing both so gone , The house left desolate , she now alone , Saue with her Brother , whom nought could persuade From sighes and sorrow , by their absence made ; The place grew tedious to her , since no cheare Did in him or the family appeare . She therefore after some deliberation , Purpos'd and did prouide for Nauigation . A Barke she hyr'd , ( disguis'd ) to sea she makes , And vndergoes a strict vow for their sakes ; From which she neuer will her selfe vnbinde , Till she her father or her sister finde . By chance she lands at Delphos , and bee'ng there , Desires to know what she might hope or feare . When ( all the ceremonious Rites bee'ng done ) The Oracle thus spake : " Thou that dost runne " This desp'rat course , if thou expect'st successe " In this thy journey , then thy selfe professe " One of my Priests ; in comely greene attyre thee , " Get Bow and Shafts , and note how I 'le inspire thee : " And those loose lockes that 'bout thy shoulders flow , " Winde vp in curles , like yong Apollo go . No more he spake : she held his words for true ; Encourag'd , her aduenture to pursue , And search ( so shap'd ) all forrein seas and lands . We left the yonger in the Pyrats hands : Who after many a dangerous billow past , By crossing sundry channels , came at last To a safe Harbor , with intent to stay Till they had made sale of so choice a Pray : And for no other cause kept her from staine , But that thereby to raise the greater gaine . They brought her to the open market , there Merchants from sev'rall coasts assembled were : And in those dayes , than Beauty ( much commended ) Nothing more soone bought , or more dearely vended . They set her in an eminent place for view , When soone a great concourse about her grew , Thronging to gaze : The first thing they then did , They tooke the vaile off , which her face had hid ; At which the very aire seem'd to grow proud ; As when the Sunne new breakes out of a Cloud , To shine with greater fulgence doth appeare , Than had the Sky in ev'ry part been cleare . No sooner was the vaile drawne from her face , But her bright eyes illumin'd all the place : At once they with such admiration gaze , As what they onely thought to merit praise , Doth now beget a wonder . Some suppose , That a new Goddesse is amongst them rose , To be ador'd : for most of them agree , That of a mortall straine she cannot bee . But they of better iudgement , and more stayd , Finding what change of face her feare had made , Because the Rose and Lilly in her cheeke For mastry stroue ; they need no further seeke , Since they perceiue sad griefe her minde perplex , But that she is the wonder of her Sex , Meerely humane : as knowing , To Diuinitie , Passions and troubled lookes haue no affinitie . And that she is no other , they may ghesse , Because a Pyrat , after an O-Yes , With a loud clam'rous voice , and count'nance bold , Proclaimes her for a Captiue to be sold. By which resolv'd , the Merchants neerer grow , And some demand of them her price to know ? Of whom the couetous Slaues set such a rate , As would haue shooke a common mans estate . Yet some there were most willing to haue payd The entyre summe , to haue enjoy'd the Maid ; So it might with securitie be done . But now a whisper is amongst them runne , ( Which with it some suspitious feare did bring ) That she was onely ●itting for some King. And being of so choice a jemme possest , If such should heare her fame , ( it might be ghest ) She might be forc'd from him . For Tyrants make Their Will their Law : And what , for Beauties sake , Will those leaue vnattempted , that sit hye ? This was the cause few cheapned , none did buy . The Market ends ; and now begins her fame , The brute of which vnto the Kings eare came : Whose rarenesse had such generall confirmation , ( With such additions too in the relation ) That he begins to loue , before he see her , And hath a purpose , from the Slaues to free her . He sends , they come ; the Prince lookes , and admires , Within his amorous brest he feeles new fires : His loue turnes almost into adoration , And all the Beauties now of his owne nation He vilifies , finding in her no want Of any grace , to make her parauant . Ten thousand Drachma's are her price ; 't is payd , The Rouers thinke they good exchange haue made . O , but the King 's so with his bargaine pleas'd , As if he had a second Empire seis'd ; No price could part him , since he hop'd to finde , The more she cost , the more she would proue kinde . She first was to a Princely chamber brought ; Hung with Attalicke Ar●●s richly wrought : There she was seated in a chaire of state , And Ladies readie at her call to wait . A Queen-like robe was sent her from the King , His chiefest Eunuch brought it , with a ring Of exc'lent life and quicknesse : both she tooke , With such a modest and a gracefull looke , As did amase the bringer . These put on , And with her answer he no sooner gon , But straight in comes another , and presents A Casket full of rich habiliments ; As Carquenets stucke full of shining gems , Fit to haue grac'd most glorious Diadems ; A jewell for her fore-head , bright and faire , With other stones t' entangle in her haire : A pendant Vnion to adorne her eare , Rarer no Queene was euer seene to weare : Some for her necke , and others for her brest . And being in all these compleatly drest , Wonder in them , no change in her doth breed , But mildely she attends what would succeed . When through a priuat doore in comes the King , A youthfull Prince , apparel'd like the Spring , When he would court bright May : his yeares twice ten , And somewhat more ; you shall not see 'mongst men A goodlier presence . And when to her view He giues himselfe , th' Attendants straight withdrew . She riseth from her chaire , and with so low Obeisance made , as if she meant to throw Her selfe beneath his feet ; spreading the place ; By which he knew her breeding was not base . He takes her by the hand , and bids her rife , Which ( by his helpe ) she did , whilst from her eyes Some few pearles drop , which pitty seem'd to craue , Or else no change at all her visage gaue● The Prince is pleas'd , those jewels he had sent Should to her beauty adde such ornament : If but praise-worthy it appear'd before , These adjuncts had encreast it ten times more ; Appearing to him of such speciall note , If then he lov'd , he now of force must doat . He studieth next , some grace from her to haue ; For he hath quite forgot she is his Slaue , Rather a goddesse dropt downe from some Sphere , To depose him , and she to gouerne there . He grasps her fingers , soft , and white as Bisse , And then presents her with a modest kisse : One he bestowes , a second then doth seeke ; Both she receiues , and neuer turnes her cheeke , But with such modesty she gaue them still , As if part with , and part against her will. The Prince hath now to her a further sute , But still as he would moue it , he growes mute : Yet in his face such Rhet'oricke she doth spye , As if his tongue were speaking in his eye . At length he 'gan entreat her to accept A Traitor , to betray the Fort she kept , The maiden Tow'r , which though some had assail'd , Yet neuer any in th' attempt preuail'd . Which was a motion she so ill could brooke , That such a blush into her face it strooke , As none could truly iudge from whence it came , Whether from sudden Anger , or from Shame . But when he saw her , with de●ected eye Fixt on the ground , to yeeld him no reply ; Yet he so far pursu'd it , to persuade An answer to the motion he had made . Shee 's so far distant from all putrid sin , That though she knew the bondage she was in , Hereditarie Vertue ( in her bred ) Courage infus'd , and thus to him she sed : From that sad Fate ( Great Sir ) which hath made mee Thus wretched , the great'st Princes are not free . Ev'n I not many months since did deride That Fortune which so far doth now diuide Me from my Countrey . Yet ( in some part ) since She makes amends , t' expose me to a Prince So royall , to whose vnexampled feature If his minde sute , the earth affords no creature That can out do his goodnesse . But if ●a case Of such a golden out-side , enclose base And sordid mettall ; I must tell you then , These Presents I thus throw you backe agen : They are not myne , receiue them all in grosse , And add● not these vnto your former * losse . Which said , like one now almost in despaire , She tore those gems from necke , brest , brow , and haire , ( But with a modest anger , as 't was meet ) And humbly lay them at his Highnesse feet . Then spake , I haue one jewell I more prise Than all the wealth that in your Treas'ry lies : Which ( spight of all disaster ) I will keepe Vnblemisht ; ( and with that began to weepe . ) Put me to any test , and you shall finde , My body you may kill , e're slaue my minde . But why should I in such vaine doubts proceed , When of the least suspition there 's no need ? Since from your sweet aspect there growes such cheare , Chastitie need not start , nor Innocence feare . And this reply she vtter'd with such grace , ( His constant eye bee'ng fixt still in her face , And listni●g to her soft and musicall tongue , Which nothing else saue Truth and Goodnesse sung ) He grasp'd her tender waste his armes betweene , And vow'd thenceforth t' acknowledge her his Queene . Where we instated leaue her , and she rather , Because we now must haste to seeke her Father . Whom no surge frights , how rough soeuer curl'd , His purpose is to wander 'bout the world , To crosse all seas , throug ev'ry land to stray , For if not home , he cannot misse his way . Who now after a long peregrination , As hauing sought in many'a forrein nation , ( Some so remoat , scarce heard of him before ) At length he came within the sight of shore Where his faire Daughter , bu● a Captiue late , Was now aduanc'd vnto a Regall state . ( Indulgent Father ) this had 〈◊〉 but knowne , Into the Sea himselfe he would haue throwne● With desp'rat haste , hi● choice Delight to finde ; Thinking the Tyde too slow , too slacke the Winde . O but obserue● Whe● Fa●e intends to crosse , Our joy to sorrow 〈◊〉 , our gaine to losse ; And when we to our wishes come most ●●ere , It often falls we haue most cause to ●eare . For suddenly a mighty tempest rose , With many a stubborn 〈…〉 winde blowes ; His Barke the hillo● 〈…〉 sh●lues , The poore men forc'd to swim and saue themselues On planks and 〈◊〉 to the shore they make , And them the I stande●● for Pyrate ●●ke ( Haplesse Misprision ● ) For they troubled long With such sea-Rouen , who oft 〈◊〉 strong , Had many outrages committed 〈◊〉 And these they thought to suffer such hard fate By Diuine Iustice , for such 〈◊〉 and spoile As had been late committed on their soile . In this suspition , 〈…〉 Weary'd and faint , and now ●earce able more To helpe themselues● th' Inhabitants surprise Them one by one , as on the Beach he lies . But Him , because both by his graue aspect And habit , he the rest seem'd to direct , They held for Captaine hearing him most hard ; For ouer him they for 〈◊〉 strongest gard Hail'd him to th' Dungeon and so hatefull made him , That they with heauy gyue and fetters lade him : His hands they manacle , and harshly speake , As fearing he the prison walls would breake . Which , had it but arriv'd his Daughters eare , She soone had rid him both from paine and feare . Here we haue lost him , wretched and vnknowne , Till robes proue rags , his head and beard o're-growne . Where haue we left the elder all this while ? ( I now remember me , ) In Delphos Isle ; Clad like Endymion vpon Latmos hill , On whom the Moone could neuer gaze her fill . Or like Amintas in Arcadian greene , The very next day he had Phillis seene . Or like Adonis , fitted to the chase , Whom Venus met , and sweetly did embrace . Had she had wings , as she had Shafts and Bow , Saue in her stature , you could hardly know Her from the Loue-god Cupid . Now her minde She fresh and suting with her shape doth finde , Ceasing her former losses to bewaile . Thus with a sprightly courage she fets saile : At ev'ry Coast she landeth she enquires , But findes no answer fram'd to her desires . Twelue times the Moone had wain'd , and fill'd her round , And yet her sister no where to be found . At length vpon the fortunat Isle she lands , Where then her wretched father was in bands ; And the bright Damsell new instated Queene . Not many dayes before , the King had beene Inuited , two great Princes to attone ; In whose forc'd absence she now reignes alone . In which short int'rim , newes is brought to Court , Of a strange ship new landed in the Port : But chiefely , That one passenger therein Is of a choice aspect , whose beardlesse chin No manhood shewes ; they tooke him at first sight To be no other than Ioves Catamite : ( For such was Ganimed , by all account , What time he snatcht the Boy from Ida Mount. ) The Queene ( all spirit before ) is now growne fiery To know him better by more strict enquiry , Answer 's retun'd , his person is Diuine , As one made sacred at Apollo's Shrine ; And there 's no greater sacriledge , than wrong And that to Apollo shall belong . A Lord is sent the yong Priest to inuite : He comes , and she affects him at first sight . For Nature hath a secret working still , And to her owne ends swayes the captiv'd will. Nor is it wonder she so soone is woon , Since such neere bloud in both their veines doth run . The Delphian Idoll , when he saw the state The Lady bore , was much amas'd thereat ; Her princely habit , and her numerous Traine , The distance that she kept , thereby to gaine The more obseruance , seated in a Throne , And marking with what gems her garments shone ; The Diamonds that were wouen in her haire , And ev'ry thing about her then so rare : For she in all respects so far surpast His fathers Daughter , when he saw her last , It neuer once could sinke into his minde , Seeking a Captiue , he a Queene should finde . Besides , her port , her gesture , garments strange , Suting that Countrey , bred in her such change : The disguis'd Priest hath quite forgot her face , And apprehends some goddesse is in place . Againe , The Delphians habit did so blinde The Princesse eyes , she little dream'd to finde ( Though else he hardly could her knowledge scape ) A woman or a Sister in that shape . And though they make a serious inter-view , Looking both oft and long , yet neither knew : Though an alternate sympathie appear'd , That one vnto the other was indear'd . She feasts the Priest , and with such sumptuous cheare , As if Apollo's selfe had then been there . Some short discourse they had , the banquet ended , But nothing to their owne affaires that tended . All the choice fauors she can well affoord She freely giues : night growes , he hasts aboord ; But shee 'l not suffer him to lye so hard , For in the Court his lodging is prepar'd ; And in that Island whilst he makes aboad , He is to her as welcome as his god . Now ( curteously compel'd ) Time calls to bed , And they are both to sundry lodgings led : His chamber rich , and his Attendants great . She now retyr'd , begets a stronge conceit ; Which may in her the better be allow'd , Since there 's no Faire-one but is somewhat proud . Thinks she , My beauty is of such rare note , That all who looke on me , from liking , dote . My royall husband , Soueraigne of the land , Swayes all his Subiects ; and I him command . If any of my feature make relation , His praise he soone turnes into admiration . I am not seene in publique , but they cry , She is descended from some Deitie . But what 's all this , if onely these allow My Beauty , such as neuer tooke strict Vow ? Here 's one that 's to the Votaries ally'd , By a religious Oath from Venus ty'd : Now were there in my face such vertue found , To pierce his chaste brest with an vnseene wound ; Should it tempt him , whom all lust doth abjure , To gaine the Palme by merit , I am sure . But till of such , a tryall I haue made , To be still equal'd I am much afraid . Shee 's now resolv'd to put her to the test , And the next morning sends to see her guest . Hee 's brought into her presence ; whom she spies No sooner , but she courts him with her eyes : Next , change of blushes in her lookes appeare , As if she would say something , but did feare . She then began to wooe him with her hand ; But that he would not seeme to vnderstand : Then with her sighes , but all the while was mute , And she no whit the neerer in her suit . But to breake silence she is now decreed ; Knowing , Who spares to speake , oft failes to speed . To proue how far bright beauty can preuaile , She to this purpose frames a passionate Tale. No Sex , ( saith she ) no Age , Degree , or State , But all are subiect to the will of Fate : Their pow'r so strong ( I cannot say so just ) As what they bid we shall do , that we must : Our Wills are not our owne , nor can we do But meerely that which they enforce vs to . That their strict Lawes no Mortals can evade , Ev'n I this day am an example made ; Who apprehend the best , and would pursue it , But 'gainst mine owne best nature must eschew it . With that she blusht , and turn'd her cheeke aside , As if the loue she shew'd , she faine would hide . Proceeding thus ; I that am now a wife , Did once resolue to leade a Vestall life ; And gladly would haue kept it to this hower , But my chast Will they alter'd by their power . After my Virgin girdle was vnty'de , And that I was made both a Queene and Bride ; My best endeauors I did then imply To keepe vnbroken our conjugall Ty. But they haue brought thee from I know not whence , To make me with my nuptiall Oath dispence● They haue enforc'd my Lord to a fa● Clime , To sort to vs conuenient place and time : If to do what ? Thou dost desire to heare , Looke in my face , and thou mayst reade it there . And if I to my Lord proue thus ingrate , What is it but our fortunes , and his fate ? My loue-sicke thoughts are thus before thee layd ; And know , she sues that must not be gain-sayd ; For vnresistable is my desire : Pause , but returne short answer . I 'le retyre . This spoke , ( as much asham'd ) away she flings . Now the yong Priest conceiues a thousand things : What say or do , he doth both feare or doubt ; Insnar'd he is , and no way can get out . Such a Dadalian Mase should Theseus try , He ne're could finde the dore he entred by . He apprehends , what strange malicious spleenes Meane women ( loue-crost ) haue ; then , what 's in queens : By them he may coniecture , as to swell More , by how much in greatnesse they excell . And than a woman , who hath greater art To search and diue into a womans heart ? As better finding how the cards were dealt , By the like passions she her selfe had felt . But for a while I must her Sex forget , For by no means I must disclose her yet . He knowes he is a stranger , and alone , That to support him 'gainst the Queene there 's none : How doubly now his life is layd to gage . For if oppose her suit ? her insenc't rage May proue implacable . And then againe , To yeeld to her late motion were but vaine ; Since Nature ( in the moulding ) did deny To lend her that which should the Queene supply . If say he was a Woman , and disclose His Sex to her ? The Princesse might suppose He was some strange Impostor , to abuse Apollo's name , which nothing could excuse . But that which mov'd him most , It might preuent The aime at which his trauell first was bent . And in that shape , some hope he still doth gather , In time to finde a Sister or a Father : To compasse which he will make future triall , And giue the lustfull Queene a flat deniall . In which resolue he waits what shall succeed ; When in the Queene comes , hauing chang'd her Weed , Which now flies loose about her , her bright haire More wantonly display'd , her breasts quite bare , Saue with a slender thin transparent Lawne ( Scarse visible it selfe ) before them drawne . Indeed I cannot to the life expresse The art she vsed in her carelesse Dresse : An Habit more for dalliance than for state , And yet as rich as that she put off late . In which , great care was mingled , with neglect , And each thing added to her sweet aspect . By this , let no man rashly apprehend , That Lust and hatefull Spouse-breach was her end ; Asperse her spotlesse vertues let none dare , Since she was ev'ry way as chaste as faire . It onely was an innate foeminine pride Which euermore to beauty is ally'de : For where is a supposed Singularitie , There ( for the most part ) can be brookt no paritie . And in the least kinde should the Youth but bow To her feign'd motion , and so breake his Vow ; She would haue held him impiously base , And so dismist him branded with disgrace . Yet further she is constantly inclin'd , Like Gold to try him , that 's by fire refin'd . And therefore she appear'd in that loose vesture , With passionate looks , and an effoeminate gesture ; All things so sutable , as if she came An Icy-vein'd Hippolitus to inflame . He on his elbow sadly leans the while ; But shee affronts him with an amorous smile , And plucks him by the sleeue , bids him be'of cheare , Tells him the way to pleasure is made cleare : Intreats ( withall ) an answer , since she knowes There 's nothing can their purpose interpose . He then , as one awakened from a transe , Rowseth himselfe , and casts a scornefull glanse Vpon the Queene , striuing to make appeare Wrinkles in that smooth brow which none could beare . Then said , Is 't possible that one so yong Should be so wicked ? That so sweet a tongue Can vtter such harsh discords ? Or to finde In a rare Feature so deform'd a Minde ? Or may it be , that such as to their Will Haue Pow'r annext , should stretch both to do ill ? Great Ones on earth we to the gods compare , And whilst they keepe their Goodnesse such they are : But they , if once they swerue from Vertue , then In the gods sight are worse than common men . For my part , proue you ill as can be ghest , Or worse than yet you haue your selfe exprest , ( Which scarse can be ) I 'am stedfast in my will , Constant vnto my Vow , and shall be still . So turnes aside . At which she seemes inrag'd , And calls to such as were to her ingag'd In the Kings absence , with a brow austere Said , Am I not your Queene , and now most neere To extreme danger ? You who haue dependance And meanes from vs ; I through your weake attendance Might miserably haue suffer'd . See! this Guest , Whom almost I had tooke into my brest , Because of his strict order ; gaue him all Respect and reuerence canonicall : Nay had his god been present , ( as 't is said He once came downe , either to court some Maid On whom he doated ; else , when th' Earths proud Race In mighty battell had the gods in chase , Apollo 'mongst the rest , not least affeard , Fled to the earth , and kept Admetus Herd Till that great Broile was ouer : ) had he than Been cast vpon this shore , as this yong man ; Nay , had I lookt in his best fulgence on him , No greater fauors could I cast vpon him , Than on his Priest I'haue done , ( let me proclaime Him to the world vnworthy such a name ) For he , who but adult'rates such a stile , ( I know not whether I should frowne or smile ) To vtter it ) would such a deed haue done , As had at that time his owne god the Sunne By accident beheld his Priest so base , Behinde a Cloud he would haue shrunke his face . My meaning you may ghesse : it was a deed So heinous and so horrid , that it need No further tongue ; my modestie ( alas ) Cannot endure to tell you what it was : Onely imagin it of such distaste , I had dishonor'd been , the King disgrac't . This said , her selfe into a chaire she threw , In such an angry posture , that none knew But all was serious , and about her came , Asking what seruice she from them would claime , T' auenge her in the absence of the King ? When suddenly she from her seat doth spring , Like an insens't Virago , and then bad , A sharpe two-edg'd sword quickely might be had . Scarse had the Princesse spoke , but it was brought : " Engins for ill are found as soone as sought . Which peising in her hand , Take this ( saith she ) Who of you all loues best the King or me , And sheath it in the breast of that Imposter , Whose simple lookes doth many mischiefs foster : Hasty and bold was his attempt on me ; So , sharpe and sudden my reuenge shall be . At this they started and drew backe : for tho They held the Queene chast , and did likewise know Her strict impose ( although seuere ) was iust , As due infliction for such capitall lust ; And that a speedy vengeance was most fit : Yet none was pleas'd to haue a hand in it , Because they held it impiously prophane , To wrong such as had holy Orders ta'ne . She seeming more insenc't now than before , Said , Must I then my subiects aid implore , In absence of a Soueraigne ? and their pride Or neglect such , a Queene must be den'yd ? Hath he all his true-breasted tooke along , And left no one to right our mutuall wrong ? I now remember me , some nine months past , How desp'tat Rouers on this shore were cast , Villeins debosht and bloudy , sterne and bold ; And what is it for freedome or for gold These will not act ? or both these ioyn'd together ? Goe fetch the Captaine thence , and bring him hither ; Knocke off his gyues , say I propose his peace , With large reward added to his release . A Messenger is sent , who makes what speed He can t' excuse the rest from that blacke deed : For ev'ry one in deepe amasement stood , As loth to dip their hands in sacred blood . Pray giue me leaue to make a short digression , Of a most needfull note to make expression ; Fitly'inserted here , t' auoid confusion . Which else might be some maime to the conclusion . She was no sooner Partner in the Throne , But fearing how her father would bemone Her desp'rat losse ; shee 's willing that her state He and her friends should all participate . And therefore Letters were dispatch'd with speed , To signifie how all things did succeed : The journall of her trauels she recites , With ev'ry circumstance , and then inuites Her Father , Brother , Sister , ( hauing past So many dangers , and now come at last To such an eminent fortune ) they would please To leaue their natiue Soile , crossing the seas , To giue her a wisht visit , since all joyes , Pleasures , delights , and honors , seem'd but toyes And idle dreames ; nay ev'n the Diadem It selfe , if not worne in the sight of them . Too late this newes was , for vpon her losse Immediatly the good man needs would crosse To Delphos : then the Sister him pursues , Of him or her t' enquire some certaine newes ; Resolv'd , abroad their trauels how to frame . So both were absent when these letters came . But the glad tydings when the Brother h'ard , He for a voyage instantly prepar'd : For till he saw her in her state appeare , Each day an Age seemes , ev'ry houre a yeare . Imagin him arriv'd vpon the Coast Where she whose presence he desired most , Waits till the Captaine of the Pyrats can Be thither brought ; who meagre , pale , and wan , Enters , but like the picture of Despaire , His head , browes , cheekes , and chin o'regrowne with haire ; His Cloathes so ragg'd and tatter'd , that alas No one could ghes●e him for the man he was . Besides , consider but their severall change , No wonder each to other seem'd so strange : For none of them could haue least expectation To meet there , after such long separation . Therefore the Queene conceiues not the least doubt , But that he was the same he was giv'n out : For a meere desp'r●t Ruffian she doth take him , And in the open co●●●uence thus bespake him : Thou of the Seas , a Rouer and a Theefe , And of these late w●ackt Pyrats , head and chiefe ; By the Heav'ns iust doome throwne vpon our borders , And for your outrages and base disorders Doom'd vnto lasting durance ; if this day I shall propose to shee a certaine way By which thou may it thine owne inlargement gaine , With all the rest of thine imprisoned traine , Wilt thou accept it ? He who had not seene The Sun of long , till then , casts on the Queene A stedfast looke , and with some admiration Of her rare beauty , makes this protestation : Angell , or goddesse whether ? 'T is my feare To question which you are ? for you appeare To be the one or other ; since that face Had neuer breeding from a mortall Race : O , but your language , tun'd to such a motion , Makes me beleeue you' are she who from the Ocean Was thought to be emergent . Elce that Maid Who of the braine of Iupiter was said To be conceiv'd ; not borne ( although there bred ) Till Vulcan with an hatchet cleft his head . Elce Iuno , she that 〈◊〉 Hymens fires , The Queene of Marriage and of Chast desires . One of these three vnto your lot must fall , Who stroue on Ida for the golden Ball. You speake of my inlargement : Set me cleare , And were 't to coape a Tygre or a Beare , With Theseus Minotaure , or Perseus Whale , That huge sea-Monster , who had 〈◊〉 scale Lesse penetrible than brasse ; set me vpon A fierce Chimaera , as Bellerephon Was once implov'd , ( three horrid shapes commixt ) An Hiena and a Crocodile betwixt , But since I needs must into mischiefe runne , Your Will is Law , and something must be done . Yet first beare record , you and all your Traine , I am no such base Ruffian , as to staine My hands in innocent bloud : I haue nor skill Nor practise , how to rauish , rob , or kill . No Pyrat , but a Father much distrest , By Neptune's fury shipwrackt in the quest Of a lost Childe , whom might I liue to see , Death ( now alas ) would be new life to mee : But that 's past hope . In search of her I came , Epyre my Countrey , Thestor is my name : And be you Testates all of you , how I A wretched Father , Fortunes Martyr dy . No sooner had he vttred that last word , And ready now to fall vpon the sword ; But out the Priest steps from amongst the rest , And snatcht the weapon from her fathers brest . Which forc'd out of his hand , she said , No , father , There is no cause why you should die , but rather This lustfull Queene ; Then aim'd to strike her dead : Who stands amas'd at what her father sed . A Courtier next her the keene point put by ; When suddenly the Queene was heard to cry , O Father , I am she you long haue sought : And with that word , about his necke him caught . This when the elder Sister ( wondring ) sees , Her haire with strugling fell below her knees ; Seeming to those which did this change behold , As were she mantled in a shroud of gold : Which made her Sex apparant to their view ; So by degrees each one the other knew . How should my barren Braine or Pen be able T' expresse their joyes , which are not explicable ? For extasies arising from the heart By sudden chance , surcharging ev'ry part Of the Soules faculties , in most strange fashion Make rapture to proceed from admiration : In such a pleasing diffidence they grow , They scarce beleeue what they both see and know ; Of what all are assur'd , no one but feares , Till joyes affects breed the effect of teares . Much would be said , but none can silence breake ; All full of matter , but none pow'r to speake . In this distraction there 's a rumor growne Of a yong man a stranger , and vnknowne , Arriv'd at Court ; who hearing the great fame Of that braue Queene , as far as Epire came To visit her . At the word Epire they Are startled all : the Princesse bids make way To giue him entrance . O what expectation Had they then to behold one of their Nation ! By reason of her Letters , the Queene she Might happily conjecture who't might be . But the two other could not apprehend What man should be employ'd , or who should send . Therefore new scruples in their thoughts begin , When by a Lord-like Eunuch vsher'd in , Hee 's brought into the Presence , and soone knowne , Because assuming no shape but his owne . Then suddenly they all vpon him runne ; The Sisters cry out , Brother ; Thestor , Sonne : And all at once their armes about him cast ; But were so chang'd from that he saw them last , To haue retyr'd himselfe was his intent , Not vnderstanding what such greeting meant : Because the elder Sister at first sight Appear'd to him a strange * Hermophrodite : Nor of the other could he knowledge haue , The Sire so ragged , and the Queene so braue . But finding them persist in their embraces , And 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 . 1 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 . 2 Prince of the second is that great Distaster Of Sanctitie and Truth , Author of Lies , Who alwayes speakes in doubts and fallacies ; 3 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 . 4 I' th fourth Forme are such Spirits as conuince Man in his sinne , then punish him ; their Prince 5 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 : 6 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 . 7 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 . 8 The eighth includes Explorers that accuse : Those Astaroth doth as his Vassals vse . 9 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 . For diuers Authors are in this agreeing , Mans generation hath been multiply'de Aboue all other Animals beside . Saith Daniel , Thousand thousands Him before Stand , and 'bout him ten thousand thousands more . Which Thousand he thus duplicates , to show Their countlesse number , which our dull and slow Nature wants facultie to aphrehend . As likewise when he further would extend Their Legions , Miriads he to Miriads layes : Noting to vs , of those that sound his praise The infinite Armies , like a Circle round , The number ending where it first was found . In Iohn 't is read , A mighty voice I heard Of many Angels , and their Troupes appear'd To be of thousand thousands . Iob said well , The number of his Souldiers who can tell ? 'Mongst others , one much daring , his bold Pen Seem'd to out-strip his Vnderstanding , when He would confine each Chorus to containe , ( The meere Chimaera of an idle braine ) Saying , To each belongs ( in these blest Regions ) Six thousand six hundred sixty and six Legions : Each Legion too doth ( bee'ng exactly told ) Six thousand six hundred sixty six Angels hold . But of their number let no man discusse Further than sacred Scripture warrants vs. It followes that I next make inquisition Into the Angels motion , a Position Needfull to be examin'd . Know then , He Is not contain'd in place , as Brutes and we ; But Place it selfe he in Himself containes , Bee'ng said to be still where his Pow'r remaines . And though it passe our weake ingeniositie , Yet He is knowne to be of strange velocitie ; And without passing places , can with ease Or go or come at all times when he please : From heav'n to earth He can descend , and bee Aboue and here in space vnmomentarie : Hence , thence , He ( vndisturb'd ) hath passage faire Through both the elements of Fire and Aire , Without incumbrance or the least molest . And though it sinke not into th' Ethnycks brest , Hee 's without circumscription , vnconfin'd . For if these Spirits , Places had assign'd , And so from one into another shifted , How could they then so suddenly be lifted Into the vpper Heav'ns ? or thence apply Themselues to th' earth in twinkling of an eye ? It is agreed vpon , the Good and Euill , The blessed Angell , as the cursed Diuell , Haue all those faculties , and without aine Or passing intermediat things , can gaine To what they purpose , in one instant round The spatious world , and where they please be found . Those that the Mathematicke , Art prosesse Tell vs , That 'twixt th' eight Heav'n and earth's no lesse Than one hundred and sev'nty millions 100 and three Of spacious miles mete by Geometrie . By which account , the mighty space extending Is , from the watry and tenth Heav'n descending , Ten times so much at least : for if a stone Should from the starry and eight Heav'n be throwne , And ev'ry houre passe without intermission One thousand miles in it's swift expedition , In motion still , without stay or re-calling , It must be sixty fiue yeares in it's falling . To amplifie what hath before been said , Some Sectifts haue their ignorance betray'd ; Affirming Angels are not : If they were , They , with the Soule , of force must likewise beare Bodies about them too , and so to bee Subiect vnto our visibilitie . How vaine this is it may be eas'ly ghest , When none that hath Philosophy profest , But hold , That there are Substances Diuine , Intelligence call'd , which neuer did incline Into commixtion , or knowne to require Substance from th' Earth , the Water , Aire , or Fire . A second thing th' object , That if so great Their number be , as that the Aire 's repleat With infinit Armies ? 't must be needs confest , That they should hourely whole Mankinde molest . But these consider not , He that created All things out of meere Nothing , hath instated Them in such order , distance , and consent , One to another's no impediment . Neither is any of his great Works found That hath the pow'r to passe beyond his Bound : As in the Waters element , though far It'exceeds the Earth , yet keepes within it's ba● ; And though the proud waues with curl'd billowes rore , Threatning as if to swallow vp the shore ; Yet by th' Almighties hand their pow'r is stay'd , No Inundation or great Deluge made : Vnlesse his Wrath some sudden vengeance brings , Opening Heav'ns spouts , and letting loose the Springs . No maruell then , that Spirits be in number So many , that the very Aire they comber ; And they to vs , and we to them so odious , They neither hurtfull are nor discommodious : Their Malice not bee'ng able to withstand Those bounds prefixt by the Almighties hand . For so much in Iobs Historie is found ; When Sathan saith , he hath compast the earth round , He doth not say , In his large progresse hee Hath done to Man least discommoditie Or harme at all not that he wanted Will , But ( in himselfe ) the Pow'r to hurt or kill . Nor durst he touching Io● make inquisition , Till he from God himselfe had free permission ; Who gaue him limit , and his fury s●aid Vpon his outward Fortunes , when he said , Lo , all he hath now , at thy ●●●cy stand ; Onely against his person 〈◊〉 hand . Againe , when He 〈◊〉 Body to him gaue Captiue , his Life he did command him saue , Whence we may ground , Though this rebellious Prince Great Lucifer , with his Adherents , since Their Fall retaine th' abilitie and pow'r To measure th' Earth in least part of an houre ; Yet without leaue they neither dare nor can Vse the least violence on Gods creature Man. Next , touching the rare knowledge which insists In them by nature ; Some Theologists Affirme them pregnant in Theologie , Philosophie , Mathematicks , Astrologie , In Musicke they are skill'd , expert in Physicke , In Grammer , Logicke , and Arithmeticke . Nay , he that is among them the most low , Contemn'd and vile , more than weake Man doth know . Nor are their reasons vaine ; for in respect A Spirit is but a meere Intellect , Not burden'd with a body , of agilitie Nimble and quicke ; therefore with much facilitie In all materials he acquainted is , From the Earths superficies , to th' Abisse . He knowes such vertues as in Stones abide , Gems , Minerals , creeping Wormes , and Beasts ( for hide From him you nothing can ) for he doth vant Still in the Marble , Porphyre , Adamant , The Corall , Pumice , and the Chrysolit , The Smarage , Topaz , and the Margarit , The Onyx , Carbuncle , Gold , Siluer , Lead , Brasse , Iron , and Sulphur . He is likewise read In the proprieties of Creeping things , Ants , Toads , Snakes , Serpents , ( all that the earth brings . ) Of all the sev'rall Fishes he hath notion , Bred in fresh waters or the briny Ocean . Of Beasts the sundry qualities he findes , Lions , Beares , Tygres , Camels , Horses , Hindes , The Elephant , the Fox , Ape , Asse , Mule , Cat , Sheepe , Wolfe , Hare , Hedge-hog , with each other , that The Earth produceth . So in Herbs and Trees , Plants , Leaues , Fruits , Roots , Seeds , juices , Liquors , these No Artist hath like skill in . He can tell The sev'rall qualities of Fowles , and well Distinguish them ; as , such and such belong To the Earth , Aire , or Water . He is strong In further knowledge of the Elements , As in their pow'r , their natures , and extents , Of Thunder , Tempest , Meteors , Lightning , Snow , Chasemates , Trajections , of Haile , Raine . And so With piercing eyes he hath a deepe inspection Into the Sunne , Moone , Stars , the true direction Of all Stars fixt or wandring ; Zodiacke Lines , Articke and the Antarticke Poles , and Signes , The courses of the Heav'ns , the qualities , Their influence , their effects , and properties . And as they haue a vertuall pow'r to know All our inferior bodies here below ; So of the Sp'rits of Glory or Perdition , The Orders , Offices , and the Condition . Briefely , There is no Creature God hath made , From the first Chaos , but it may be said , Whether it be abortiue or full growne , That to the Angels nature it is knowne . Since then so great and so profound 's their skill , Infus'd into them by the Makers Will ; No wonder 't is , that they such strange things can , Beyond the weake capacitie of Man. We onely by things sensible attaine To a small knowledge , and with mighty paine ; And into error we may quickly fall : For in it is no certaintie at all . Sp'rits cannot erre and be deceiv'd , as we , Seeing and knowing all things perfectly , In their true reall Essence : which is meant Onely of Naturall things , and hath extent No further . For , as Angels Creatures bee , Th' are limited in their capacitie ; In all such things as on Gods Pow'r depend , Or Mans Free-will , their skill is at an end , And vnderstand no further than reueal'd By the Creator : else 't is shut and seal'd . Hence comes it that the euill Angels are So oft deceiv'd , when as they proudly dare To pry into Gods Counsels , and make show By strange predictions future things to know . This makes their words so full of craft and guile , Either in doubts they cannot reconcile , Or else for cettainties , false things obtruding , So in their Oracles the World deluding . Whose answers either were so doubtfull , and So intricate that none could vnderstand , Or meerely toyes and lies for their words were , By interpointing , so dispos'd , to beare A double sence , and seeming truth to tell , Whether or this or that way the chance fell . But the good Angels they can no way erre : The reason is , That they themselues referre Wholly to Gods good pleasure , from which Square And perfect Rule they neuer wandring are . They iudge not rashly , hid things they desire not , And after future chances they enquire not ; Nor further of ought else to vnderstand , Than they are limited by his command . How many thousand traines hath Sathan layd , By which he dayly doth fraile man inuade ; By entring Contract as a seeming friend , Thereby to draw him to more fearefull end ? Of which the Fathers witnesse ; for one saith , The Diuell with Magitions compact hath . Another , That all Magicke cov'nants bee Meere superstition and Idolatrie ; Which growes from a societie combin'd Betwixt the euill Daemons and Mankind . If these were not , Why should the Ciuill Law , Firm'd by th' Imperiall sanction , keepe in awe Such damn'd Impostors ? For the words thus run ; Many ( we know ) abstruse Arts haue begun To put in practise , to disturbe the Aire : Vpon the innocent Soules these likewise dare Vomit their malice , and from the graues call Spirits from rest , by Diabolicall And cursed Spells . All such as shall rely On things preposterous and contrary To Natures course , Gods people to annoy , The Churches Curse , them and their Arts destroy . The like against these selfe-opinion'd fooles Is Articled in the Parisian Schooles . Of such like Miscreants 't is in Esay said , We haue strooke hands to league with Death , and made Cov'nant with Hell. How can Man be exempt From this Seducer , he that dar'd to tempt The Sonne of God ? All these will I giue thee , If thou wilt prostrat fall and worship mee . Of these Compacts and Couenants we finde Two sorts , and both blasphemous in their kinde . The first , When willingly we seeke inspection Into that Art , and labour our direction From Magicke bookes , or vse their Circles , Lines , Their superstitious Characters and Signes . The second , when without maleuolence We search into that art , with no pretence Of Curiositie ; onely we vse it Knowledge to gaine , and got , not to abuse it . And that is dangerous too ; all Such compact League with the Diuell , as in word or act , Breathe words vnknowne , obscure , inserted vainly , Or such things as are holy , vse prophanely ; As by obseruing certaine Characters , Signes , Figures , Angles , Squares , Diameters , &c. Certaine Dayes , Houres , Stars , Planets , Constellations , Graines , Numbers , Instruments , of antique fashions , And these beyond their naturall operations . When Sacraments , or any thing that 's holy Shall be abus'd by their ridiculous folly : When Images of Wax or such like matter Are cast into a pot and boyl'd in water : When certaine Numbers , vnknowne Markes or Notes Writ in strange coloured paper , he deuotes To superstitious vse . When as to Coine Of gold or siluer , or of brasse , they ioyne Stamps of new Characters ; and this to bee When such a Planet is in such degree . Such Pieces did Pasetis vse to weare : What e're he bought , he neuer payd too deare ; Who parting from the Merchant , did but name The sum he payd , and backe to him it came . When holy Ceremonies ( through the Malicious ) Are made idolatrous and superstitious . When Linnen neuer washt is vs'd ; and hee Must hold a Wand that 's cut from such a Tree : With which he strikes the East , and then the West , The North or South , ( as to his purpose best . ) That all his Haire shaues off by night or day , Thinking thereby to driue the Div'll away . That takes dust from a Sepulchre , to vse ; Or from the Graue the Deads bones , to abuse . Or ought besides that shall seeme retrograde To Reasons course , or what 's by Nature made . Further , Vnto this Cov'nant doth belong● All such as stand in their opinions strong , To meditate those fond Bookes bearing name From Ada , Abelus , Enoch , Abraham , Cyprian , Albertus Magnus , or Honorius Paulus , with those in Magicke still held glorious ; Who boast ambitiously with great ostent , This Art had both it's birth and ornament Either from Adams Custos , Razael ; Or else from Tobits Keeper , Raphael . Another strange Booke they produce , and say 'T was Salomons , call'd his Clavicula . These Magi , by old Sathan thus misguided , Another Volume in sev'n parts diuided , Stuft with Spels , Charmes , Oblations , ( all Confusions Of Non-sence , and the Diuels meere obtrusions ) As a Worke learn'd and sacred , still prefer , To ev'ry curious yong Practitioner . All these are but his subtill traines , to draw Men from Gods Feare , and honour of his Law. For in this Art whoeuer striues t' excell , He strikes a lasting Couenant with Hell. And as in these , so likewise in past Ages , He wanted not his Astrologomages : For most of this prognosticating Tribe , Mettals vnto each Planet can ascribe ; Siluer vnto the Moone , to the Sunne was Gold sacred , vnto Iove Copper and Brasse ; To Venus , white Lead ; vnto Saturne , Blacke ; Iron and Steele to Mars ; nor doth there lacke Amber to Mercury . To each of them They likewise consecrate some seuerall Gem : Vnto the Sun the Carbuncle is due , And Hyacinth , of colour greene and blew . Th' Adamant and Chrystall to the Queene of Night ; To Saturne , th' Onyx and the Chrysolite ; The Saphyr with the Diamond , to Iove ; The Iasper and the Magnet Mars doth loue ; Smaraged and Sardix Venus doth not hate ; Nor Mercury the Topaz and Achate . Now in these stones at set houres they would cut Faces , in which the Heav'nly Signes should put Strange vertue ; so that each impressiue fashion Should haue in it a sev'rall operation : ( The manner would seeme tedious ) These imprest , They held to be much nobler than the rest . As first , the signet of the Sun to haue Pow'r to make men wise , valiant , potent , graue , Happy , but full of Thoughts . The Moone 's to make Prosp'rous in Voyages they vndertake , And gratious amongst women . Ioves Seale-Ring Doth Friendship , Dignities , and Honours bring , To Riches , Office , into Princes grace , To peace of thoughts , Priesthood , and eminent place ; All these , if Saturne nothing shall oppose . The Seale of Mars makes pow'rfull ouer Foes , Victorious , full of Fortitude , audacious , If Mercury shall at that time be gracious . Th' impression that from Venus they deriue , Doth make men louely , gratious , to suruiue In Princes fauors , but in Womens best ; It helps in fortunat Mariage , doth inuest In gracefull Clergy , banisheth all care , And makes Man affable and debonaire . Mercury's , works to be solicitous , Quicke , nimble witted , and facetious , Cunning in Trading , crafty , worldly wise , And apt for all Commerce and Merchandise , Ingenious in each Mechanicke trade , And fortunat in ev'ry bargain 's made . Saturne's makes Man of a relenting straine , A thousand wayes insidiating gaine ; To Rich men deare , to hate Women aboue measure , And fortunat in finding hidden treasure . And these are the delirements practis'd still By those professing naturall Magicks skill . In th' Heav'ns motion who so dull can bee , But knowes them of such quicke velocitie , That before they such pourtraitures can fashion , The Stars , that are still mouing , change their station . Nor can a Figure cut in Lead or Gold , Siluer , or other mettall , that doth hold No correspondence with the Stars , then take A second nature , and the first forsake : Adding to the Materiall a new Power , Which neuer it assum'd vntill that hower . But our Theologists and Doctors all ( Without exception ) this , plaine Magicke call . Saith one ; These Obseruations , from the first , Idolotrous are , by God himselfe accurst , And interdicted by the Church : for sure We are , That what they by the Stars procure . Is meere deception and illusion vaine , By Sathans cunning crept into Mans braine . The Schoole of Paris doth that Art thus tax ; Those Images of Mettall or of Wax , Or other Matter wheresoeuer sought , Whether by certaine Constellations wrought ; Or whether they are figures that infer Sculpture or forme of certaine Character ; Or whether that Effigies be baptis'd , Or else by Incantation exorcis'd , Or consecrate , ( or rather execrate ) Obseruing punctu'ally to imitate Bookes of that nature ; all we hold to bee Errors in Faith and true Astrologie . My Verse no longer shall your patience tyre ; The Prose may yeeld what further you desire . Amor Dei est in Donatione , Condonatione , Missione . Remissione . Explicit Metrum Tract . septimi . Theologicall , Philosphicall , Poeticall , Historicall , Apothegmaticall , Hierogliphicall and Emblematicall Obseruations , touching the further illustration of the former Tractat. I Began the precedent Tractat with a Contemplation of the great Works of the Almighty ; I descend now to an apprehension , What Ignorance , ( or at least wilfull Ignorance ) is . Seneca , in Octavia , saith , Inertis est nescire quod liceat sibi : It is the part of a sloathfull man to be ignorant of such things , to the knowledge of which he by his industry may attaine . It is a thing worthy remarke , to obserue how the Dull and Stupid emulate and enuy the Pregnant & Learned . One not vnfitly compared them to a Fox , who being hungry , and spying a Peare tree laden with ripe fruit , layd all his force to the root thereof ; but finding his strength too weake , and that by his vaine shaking thereof nothing fell from thence , he departed , saying , Fie vpon them , these Peares are a bitter fruit , and would neuer haue agreed with my stomacke . The same Fox looking vpon an Asse , and imagining that his hanging testicles would euery instant fall ; after he had followed him some miles , till he was wearie , and finding himselfe frustrat of his expectation , returned back with these words ; Now I consider better with my selfe , the stones of this Asse are stinking and loathsom , besides they are very hard of digestion . It may be thus applied : There is no wise or discreet man but doth honour all good Sciences and humane Learning ; To such onely they are in contempt and scorne , whose weaknesse of iudgement , and imbecilitie of braine finde themselues vnable to attaine to such noble Mysteries . It is reported of one Daiglinus a Mimicke in the city of Constance , That hearing of a simple and ignorant man to be elected Consull , came to him in a kinde of gratulation for his new honour , in these words ; O Sir , I hold you to be a most fit man to vndertake this noble Office of Iudicature . The other demanding of him the reason why he thought so ? He made him this answer ; Because , Sir , you haue so husbanded your good words , and so treasured vp your wisedome , that hitherto neither of them hath been heard to proceed from you . Of such wise Senators there is a prouerbe amongst the Germans to this purpose ; If thou hast Wit which thou wouldst not be rob'd of , trust it with such an Alderman ; for there it shall be most safe , because no man will suspect any such thing from him . To be ignorant in such things as concerne euery man in his priuat estate , is not onely a blemish , but a mischiefe . According to that of Horace , Lib. 2. Sat. 6. — Sed quod magis ad nos , Pertinet & nescire malum est , &c. Such things as most concerne vs , not to know , Is ill in vs ; and therefore we must grow , To search if those instated ' boue the rest , Be more in Riches than in Vertue blest . Next , thinke vpon the means that they accite To friendship , goodnesse , or to do what 's right : And then , not onely what is Good to finde , But to the soueraigne Good apply thy minde . Of wilfull Ignorance saith Salomon , Qui evitat discere , incidit in mala : He that despiseth to learne , falleth into euil , Prov. 17. Therefore were my People lead captiue , because they had no knowledge ; saith Esay , cap. 5. And in Cap. 27. It is not a wise People , therefore hee will not haue mercy on them , that made them ; and Hee that fashioned them will not spare them . And Baruch , cap. 3. And because they had no wisedome they perished in their folly . We reade Saint Augustine thus : Of the euill mother Ignorance come two like bad Daughters , Deception , and Doubt ; the one wretched , the other miserable ; the first pernitious , the last pestilent . Bernard in one of his Epistles saith , Men are ignorant of many things needful to be known , either by the injurie of Knowledge , the sloathfulnesse in learning , or the backwardnesse in acquiring ; yet are none of these excusable . And the same Father , sup . Cant. The knowledge of God and thy selfe , are both necessarie to saluation : for as from the knowledge of thy selfe the feare of God ariseth in thee , and by that knowledge thou art taught how to loue him ; So on the contrarie , From not knowing thy selfe groweth Pride , and from not knowing God , Desperation . And in another place ; Ignorantia sui initium omnis peccati ; ignorantia Dei consummato omnis peccati , &c. The blockishnesse of the minde is the stupiditie of acute reason , bred from the grosse sences of carnall Intemperance . Not euerie one that is ignorant is free from punishment : for such may bee excused who gladly would learne if they knew what to learn ; but such cannot be pardoned , who knowing from whom to learne , apply not their will and industrie vnto it . Seneca in one of his Proverbs saith , It is a more tollerable punishment not to liue at all , than not to liue a Knowing man. And in another of them ; It is no lighter thing to be altogether ignorant what is lawfull , than to do that which is vnlawfull . Socrates saith , Where there is no Capacitie , there Counsell is vainly bestowed . And Solon ; Ignorance hath euer the boldest face , nor is it easie to be truely discouered , till it be matched by Knowledge . The Inscious man may be knowne by three things : He cannot gouern himselfe , because he wanteth Reason ; nor resist his carnal affections , because he lacketh Wisedome ; nor hath he freedome to do what himselfe desireth , because he is in bondage to Ignorance . Idlenesse begetteth Ignorance , and Ignorance ingendreth Error . The three-shap'd Monster Sphinx is the emblem of Ignorance ; which is thus expressed : Quid Monstrum id ? Sphinx est : cur candida Virginis ora , Et Volucrum pennas , crura Leonis habet ? Hanc faciem assumpsit rerum Ignorantia , tanto Scilicet est triplex causa & origo mali . What Monster 's that ? 'T is Sphinx . Shew me the cause Why a Maids face , Birds wings , and Lions pawes ? Such shape beares Ignorance , or want of skill ; And is the triple ground of so much ill . Hauing somewhat discouered the defects of Ignorance , let vs a little looke into the excellencie of Knowledge . He that wanteth Knowledg , Science , and Nurture , is but the shadow of a man , though neuer so much beautified with the gifts of Nature . It is a saying of Socrates , That in war , Iron is better than Gold : And in the course of a mans life Knowledge is to be preferred before Riches . Excellent was that Apothegme of Pythagoras ; He that knoweth not that which hee ought to know , is a Beast amongst men : He that knoweth no more than he hath need of , is a Man amongst Beasts : But he that knoweth all that he ought to know , is a god amongst Men. The first thing we ought to study , is truly how to know God : For we reade in Ieremy , Let not the Wise man glory in his Wisedome ; Let not the Strong man glory in his Strength ; Let not the Rich man glorie in his Riches : But he that glorieth let him glory in this , that he knoweth Me , because I am the Lord who makes Mercy and Iugement and Iustice on the Earth . He is knowne by the consideration of his Creatures : Saith Iob ; Aske the Beasts , and they will teach thee ; demand of the Fowles of Heauen , and they will declare vnto thee ; Speake to the Earth , and it will answer vnto thee ; the very Fishes in the Sea will tell thee : For who is ignorant that the hand of the Lord hath made all these ? We may know him by the Scriptures : Search the Scriptures , ( saith Iohn ) because in them you thinke to haue life eternall ; and these are they that testifie of me . Againe , Cap. 17. For this is life eternall , to know thee to be the onely true God , and him whom thou hast sent , Christ Iesus . In the face of the Prudent , Wisedome shineth , saith Salomon . And Ecclesiastes , Cap. 8. The Wisedome of man shineth in his countenance , and the most Mighty shall change his face . Touching the Knowledge of our selues ; Be mindefull of thine owne nature , ( saith Basil ) and thou shalt neuer be tumor'd with Pride : so oft as thou obseruest thy selfe , so oft shalt thou know thy selfe ; and the accurat knowledge of that , is sufficient to leade thee as by the hand , to the knowledge of God. For man to acknowledge himselfe ignorant ( saith Didimus ) is a great point of Wisedome : and of justice , to know himselfe to be vnjust . And Chrisostome saith , That hee best knoweth himselfe , who thinketh worst of himselfe . Wise Socrates being demanded , Why hee writ no Worke to leaue to future memorie ? with great modestie answered , That whatsoeuer hee could write was not worthy the paper which hee should write in . Stob. And Demonax being demanded , When he first began to be a Philosopher ? replied , At the very first houre when I began truly to know my selfe . Stob. Serm. 21. Heraclitus being a yong man , was therefore iudged to be most wise , because being asked , What he knew ? he made answer , That he knew only this , that he was able to know nothing . Ex Aristom . scriptis . Theocritus , demanded , Why being of such ability in learning and iudgment , he would write no famous Work to leaue vnto succession ? replied , The reason is , because to write as I would I cannot ; and to write as I can , I will not , Stob. ex Aristom . Bias , to induce men to the true knowledge of themselues , counselled euery man to looke vpon his owne actions in a myrrhor , that such things as appeared good and commendable , he might cherish and maintain ; but whatsoeuer sauored of suspition or deformitie , he might correct and amend . As the eye which discerneth all other obiects , yet cannot see it selfe ; so the corrupt heart of man can more accurately looke into the vices of other men , than their owne . We reade of Placilla , the religious wife of the Emperour Theodosius , Still to admonish her husband after hee came to weare the Imperiall Purple , That hee would not forget that hee had beene once no better than a priuat man ; and that the title of Caesar should not make him thinke himselfe a god , as others before him had done : but rather calling still to minde his owne frailtie , by acknowledging himself to be Gods Seruant , he should proue the better Soueraigne . Nicephorus Calistius , lib. 12. cap. 42. Saith Terence , in Heuton . It an● comparatam , &c. Is the nature of men grown to that passe , that they can looke better into other mens actions , than they can iudge of their owne ? Or is the reason thereof , That in our proper affaires wee are hindered by too much joy , or too much griefe ? Horace giueth vs this counsell , Lib. 1. Sat. 3. — Teipsum Concute , num tibi quid vitiorum Inseverit olim Natura , aut etiam consuetudo mala , &c. Sift thy selfe throughly , whether there be nurst Those wicked seeds of Vice which Nature first Did plant in thee ; Examining to know What other ills might from bad Custome grow . Fearne in neglected fields we see aspire , Though it be good for nothing but the fire . Perseus in his first Satyr saith , — Nete quaesiveris extra . And Iuv. Sat. 11. — Illum ego iure Despicians qui scit quanto sublimior Atlas Omnibus in Libiae sit montibus : Hic tamen idem Ignoret quantum ferrata distat ab Arca Sacculus , è Coelo discendit * Gnothi Seauton , &c. His iudgement I by good right may despise , Who for no other cause thinks himselfe wise , Than know the mountaine Atlas lifts his head Aboue all other hills in Lybia bred : Yet I from him the difference cannot wrest , Betwixt a small Bag and an iron-barr'd Chest. To Know thy Selfe did first from Heav'n descend ; Of all thine actions then make that the end : Whether thou purpose Marriage to embrace , Or in the sacred Senat seek'st a place . Thersites aim'd not at Achilles Shield , Which merit did to wise Vlysses yeeld . If being Consull , doubtfull causes come To be debated ; e're thou giue thy doome , Or without good aduisement silence breake , Examine first what 's in thee e're thou speake ; And what thou art : Whether a Curtius , or A Matho , or some vehement Orator . Nay thou must be so carefull as to know The measure of thy cheekes , lest ought might grow Vnwares from thence ; and with like care entreat As well in euery small cause , as the great . Thomas Aquin. in his Epistle of the meanes to acquire Knowledge ; Let this ( saith he ) be my admonition , and thy instruction , Shun verbositie , speake seldome , and then to the purpose ; haue a pure conscience , and pray often ; study much , and be familiar with few : shun superfluous discourse , follow the steps of godly and deuout men : Regard not from whom thou hearest what is good , and hauing heard it forget it not : What thou readest or hearest , cease not till thou dost vnderstand : Be resolued of doubts , and search not too far into things which are not lawfull for thee to know . Knowledge is one thing , but Wisedome is a degree far aboue it ; for a man may know the World something , vnderstand himselfe a little , but be altogether forgetfull of God. For Salomon saith , Prov. 11. The feare of the Lord is the beginning of Wisedome . Therefore it shall not be amisse to enquire , What Wisedome is ? One calls it the knowledge of many and miraculous things . Arist. lib. Rhetor. And in another place , The knowledge of the first and most high causes . Aristot. lib. 1. Metaph. Apharab . lib. de Divis. Philosoph . saith it is the knowledge of things euerlasting . Wisedome differeth from Science in this respect , because Wisdome is the knowledge of things Diuine ; and Science , of things Human. Therefore we thus reade Saint Augustine , Corinth . 1. Cap. 11. Wisdome is the contemplation of things eternall ; Science is the occupation of things temporall . And in his booke De Trinit . wee reade him thus : This is the true distinction betwixt Wisedome and Knowledge , That the intellectuall knowledge of things eternall belongs to Wisedome ; the rationall knowledge of things temporall belongeth to Science . The word Sapientia commeth of Sapio , which is , Truly to know : and those which in antient times professed it , were called Sophoi , i. Wise men . For so were those famous men of Greece called , namely , Thales Milesius , Solon Salaminius , Chilon Lacedaemonius , Pittachus Mytilinaeus , Bias Primaeas , Cleobulus Lyndius , Periander Corinthius . After whom succeeded Pythagoras , who in his modesty would not cal himselfe Sophus , but Philosophus ; that is , not a Wise man , but a louer of Wisedome . His reason was , That no man can truly call himselfe wise , because Wisedome solely appertaineth vnto the Creator of all things . All true Wisedome is to be asked of God ; as we may reade , Reg. 2. Cap. 3. And God said vnto Salomon , Because thou hast asked this thing , and hast not asked for thy selfe long life , neither asked Riches for thy selfe , nor hast asked the life of thine Enemies , but hast asked for thy selfe Vnderstanding , to heare iudgement ; Behold , I haue done according to thy words : Lo , I haue giuen thee a wise and an vnderstanding heart , so that there hath beene none like thee before thee , neither after thee shall the like arise vnto thee , &c. Wisedom ( saith Salomon in his Booke of Wisedome ) cannot enter into a wicked heart , nor dwell in the body that is subiect vnto sinne . Bar. 3. vers . 10. What is the cause , ô Israel , that thou art in thine Enemies land ? and art waxen old in a strange Countrey ? and art defiled with the Dead ? and counted with them that go downe to the Graues ? Thou hast forsaken the Fountaine of Wisdome : for if thou hadst walked in the way of God , thou hadst remained for euer . And againe , Vers. 26. There were the Gyants , famous from the beginning , that were of great stature , and so expert in war ; these did not the Lord chuse , neither gaue he the way of Knowledge vnto them , but they were destroyed , because they had no Wisedome , and perished through their owne foolishnesse . Who hath gone vp to Heaven to take her , and brought her downe from the Clouds ? Who hath gone ouer the sea to finde her , and hath brought her rather than fine Gold ? No man knoweth her wayes , neither considereth her paths , &c. We reade also , Iob 38.36 . Who hath put Wisedome into the Reines ? and Who hath giuen the Heart Vnderstanding ? &c. And Cap. 28. vers . 12. But where is Wisedome found ? and Where is the place of Vnderstanding ? Man knoweth not the price thereof , for it is not found in the land of the Liuing . The Depth saith , It is not in me : The Sea also saith , It is not in me : Gold shall not be giuen for it , neither shall Siluer be weighed for the price thereof . It shall not be valued with the wedge of the Gold of Ophyr , nor with the pretious Onyx , nor the Saphyr : the Gold nor the Chrystall shall be equall vnto it , nor the exchange shall be for plate of fine Gold : no mention shall be made of Corall , or of the Gabish . For Wisedome is more pretious than Pearles ; the Topaz of AEthiopia shall not be equall vnto it , neither shall it be valued with the wedge of pure Gold , &c. The wisedome of the Iust ( saith one of the Fathers ) is to colour nothing by ostentation , to hide no sence by equivocation ; to loue Truth because it is true , to hate Falshood because it is false ; to distribute good things willingly , to suffer bad things patiently , to reuenge no injurie . But this simplicitie of the Iust will be derided ; because that of the wise men of the world , the puritie of Vertue is held to be foolishnes . For what to the worlds eye can sauour of greater folly , than to speake simply and truely , without mentall reseruation , and to practise any thing without crafty imagination ? To reuenge no injuries that are offered vs ? and to pray for such as speake euill against vs ? To desire pouerty , and despise riches ? Not to resist him that taketh violently from thee ? and when thou art strooke on the one cheeke , that the other should be offered by thee . Greg. 10. Cap. 27. Moral . Saint Bernard in one of his Epistles hath these words : O vtinam saperes & intelligeres , ac novissima provideres , &c. i. O that thou wouldst be wise and vnderstand , and prouide for the last things : thou shouldest be wise in those things which concerne God , thou shouldest vnderstand such things as belong to the World , and foresee all the dangers of Hell. By this means thou shouldst abhorre what is infernall , desire what is supernall , contemne what is terrestriall . Ricard . De Contempl. Cap. 1. saith , Nothing than Wisedome is more ardently beloued ; nothing more sweetly and delightfully possessed . From hence it growes , that many would , but few can be wise . All just men may be just , that truly desire to be so . Thou mayst loue Wisedome , and yet want it ; but the more thou dost loue justice , the more just thou shalt be . Hugo , de Claus. Anim. lib. 1. teacheth vs , That Idlenesse breedeth Folly , and Industrie begetteth Knowledge . The Labour to attaine vnto Knowledge is diuided into three , namely Discipline , Exercise , and Doctrine : In our Childehood is the labour of Discipline ; in our Youth , of Exercise ; in our Age , of Doctrine : that what wee knew not , in our Childehood we may learne ; what we learned in our Childehood , we may exercise in our Youth ; what wee exercised in our Youth , we may teach vnto others in our Age. The Poets concerning Wisedome we may reade thus : Wisedome and Vertue are the two wings by which we aspire & attaine vnto the knowledge of God. According to that of Boëth . lib. 4. Met. 1. Sunt etenim pennae Volucris mihi , Quae Celsa conscendant Poli. Quas sibi cum velox mens induit , Terras perosas despicit . The Feathers of a Bird I wore , By which aboue the Poles I soare . Which when my swift Minde doth embrace , All earthly things I count as base . A Wise man , by others , is held to be little lesse than Iupiter himselfe . As Hor. lib. 1. Epist. ad Mecen . — Sapiens vno minor est Iove : Dives , Liber , Honoratus pulcher , Rex denique Regum . The Wise man somewhat is to Iove inferior , Rich , free , faire , honor'd , King o're Kings , superior . And in another Epistle of his , ad Mecen . Virtus est vitium fugere , & sapientia prima Stultitia caruisse . — Hee 's onely vertuous , that doth Vice despise ; And who hates Folly shall be counted wise . We reade diuers of the Greeke Poets to the like purpose : Amongst the rest , Hesiod thus interpreted : Hic quidam optimus , qui per se omnia cognoscit Intelligens sequentia . — Hee 's the best , who can challenge as his owne , To conceiue all things needfull to be knowne , ( Things due to vnderstanding ) and can call To minde before-hand , what may after fall . Hee 's likewise a good man , who doth not heed Warning , by others mischiefs to take ●eed ; But giues it of himselfe . But he whose pride Thinkes that his owne breast doth all Wisedome hide , And others iudgements to be vaine and weake , Who ( saue himselfe ) will list to none that speake . I hold that man is ev'ry way vnable , To others , and himselfe vnprofitable . Phocilides also we finde thus quoted : Sapientiam sapiens dirigit Artes Coartifex , &c. The Wise man knowes his wisedome how to vse : Th' Artificer , what Art is best to chuse . 'T is a true saying , and approued long , The Wise man is more worthy than the Strong : The fields he tills , the City he can guide , And for the Ships in tempests well prouide . And ingenuous Menander thus : Non est Sapientia possessio pretiosior , &c. Than Wisedome , no more rich possession ; 'T is of thy selfe to make expression , And in by thoughts descend so low To learne those things thou dost not know . Our speech which we so highly prise , Was first inuented by the Wi●e . Nor can we truly call him such● Who little doth , and speaketh much . Wisedome doth Riches far excell ; For that doth teach vs to liue well . By hearing Wise men , Wisedome 's caught , And none 's so wise , but may be taught . His proper losses he will hide , And make Discretion still his Guide . Yet I ●ha● Wise man needs must hate , Who shall neglect his owne estate . All Ages haue afforded men to this day famous , for their Vertues , Knowledge , and wise and witty sayings : I will giue you only a taste of some few , and those the least vulgar . One Smithicus complaining of Nicanor , That hee incessantly spake euill of the King , and therefore desired to haue him seuerely punished ; Philip of Macedon would no way assent thereto : but after hearing the same Nicanor to be in great indigence and want , he sent him a great summe of mony . Soone after Smithicus brought him word , That in all companies Nicanor spake well and nobly of him . To whom the King answered , Thou seest how much better a Physition I am than thou . Two fellowes of notorious bad life accusing one another before the Kin● ; hee gaue sentence , That the one with all speed sho●ld depart● the kingdome of Macedonia , and the other with the like celeriti● follow him . The ●ame Philip hauing taken a full , and when he ●ose againe spying the print of his whole body in the dust ; signing said , O the great folly of Princes , whom many kingdomes ca●not content in their life , yet so small a piece of 〈…〉 suffice them in their deaths , &c. When a faire yong woman was brought to Alexander late in the night , and the King demanding , Why she stayd so long ? She 〈◊〉 a●swer , That she but tarried vntill she had got her husband to bed : He called to his seruants , and with an angry countenance●●ommanded them to conuey her backe to her house ; For ( said he ) by your defaul● I was but a little from being made an 〈…〉 . One Parillus , numbered amongst Alexanders friends , demanded a dowry of him towards the mariage of his daughters . To whom the King bad fifty talents should be presently deliuered . But he replying , That ten were sufficient . True , ( saith Alexander ) for thee to receiue , but not for me to giue . When he sate in judgement , he euer vsed to stop one ●are whilest the Accuser told his tale . And being asked the reason ? Because ( saith he ) I reserue still one eare for the Defendant . Hauing made a journey to Delphos , and at that time the Prophetesse ( being a day prohibited ) would by no intreatie solicit the god for any answer : Aristotle haled her into the Temple perforce ; and by his violence being drawne thither whether she would or no , she vttered these words , Thou art inuincible my sonne . At which word hee dismissed her , saying , It is enough for Alexander , I receiue these words as an answer from the Oracle , &c. It is said of Antigonus the first King of Macedonie , That being asked , Why in his youth being no better than a Tyrant , in his age he gouerned with such clemencie & gentlenesse ? his answer was , That in his youth he stroue to get a kingdome , and in his age hee desired to keepe it . The Poet Hermodotus in one of his Poems had called the King , the sonne of Iupiter . Which when the King heard , he said , Surely he that attends me in my chamber when I am forced to do the necessities of Nature , was neuer of that Fellowes counsell . When the Souldiers and men at Armes that followed Scipio in Africa were fled , and Cato being vanquished by Caesar at Vtica , had slaine himselfe ; Caesar said , I enuy thy death vnto thee , ô Cato , since thou hast enuied vnto me the sauing of thy life . In a great battell , when one of his Standard-bearers was turning his backe to haue fled● Caesar tooke him by the shoulders , and turning him about , said , See Fellow , yonder be they whom we fight against . When many dangerous conspiracies were abroch , and diuers of his friends wished him to be chary of his safety ; hee answered , Much better it is to die at once , than to liue in feare alwayes . The Inhabitants of Tarracon , as a glad presage of prosperous successe , brought tydings to Augustus , That in his Altar a young Palme tree was suddenly sprung vp . To whom hee made answer , By this it appeareth how oft you burne Incense in our honour . When hee had heard that Alexander hauing at two and thirtie yeares of age ouercome the greater part of the knowne world , and had made a doubt what he should finde himself to do the remainder of his life : I maruell ( said Augustus ) that Alexander iudged it not a greater act , to gouern well what he had gotten , than to purchase so large a dominion . It was hee who said , I found Rome made of Brickes , but I will leaue it of Marble . Which saying putteth me in mind ( considering the vncertaintie and instability of things ) of an excellent Epigram composed by Ianus Vitalis , de Roma antiqua , Of antient Rome : Quid Romam in media quaeris , novus Advena Roma , Et Romae in Roma nil reperis medio ? Aspice murorum molas , praerupt aque saxa , Obrutaque horrenti vasta Theatra situ : Haec sunt Roma , &c. New Stranger to the City come , Who midst of Rome enquir'st for Rome , And midst of Rome canst nothing spye That lookes like Rome , cast backe thine eye ; Behold of walls the ruin'd mole , The broken stones not one left whole ; Vast Theatres and Structures high , That leuell with the ground now lye . These now are Rome , and of that Towne Th' Imperious Reliques still do frowne , And ev'n in their demolisht seat The Heav'ns aboue them seem to threat . As she the World did once subdue , Ev'n so her selfe she ouerthrew : Her hand in her owne bloud she'embru'd , Lest she should leaue ought vnsubdu'd : Vanquisht in Rome , Invict Rome now Intombed lies , as forc'd to bow . The same Rome ( of the World the head ) Is Vanquisher and Vanquished . The riuer Albula's the same , And still preserues the Roman name ; Which with a swift and speedy motion Is hourely hurry'd to the Ocean . Learne hence what Fortune can ; what 's strong And seemeth fixt , endures not long : But more assurance may be layd On what is mouing and vnstayd . Phocion a noble Counsellor of Athens , of high wisedom , singular prudence , noble policie , incorrupt manners , and incomparable innocencie and integritie of life , of such admirable constancy of minde , that he was neuer known to laugh , weepe , or change countenance : He , knowing the ignorance and dissolute manners of the people ; vpon a time hauing made a very excellent Oration , much commended and highly applauded by the multitude , hee turned to his friends and said , What is it that I haue spoke amisse , or otherwise than well , for which the people thus extoll mee . To Demosthenes the Orator ( who said vnto him , The Athenians will put thee to death one day , Phoci●n , when they shall grow to bee mad ) he replied , Me indeed when they are mad ; but thee most certainly when they come to be in their right wits againe . Alexander sending vnto him an hundred talents , hee demanded of the messengers that brought it , For what cause the King was so bountifull to him aboue others ? They answered , Because hee iudged him , of all the Athenians , to be a iust and honest man. When refusing the gold , he said , Then let him suffer me not onely to be so reputed , but to proue me to be such an one indeed , &c. Pompey being yong , and hauing done many worthy and remarkable seruices for Sylla , ( who was now growne in yeares ) demanded a Triumph ; which Sylla opposed . But after Pompey in a great confluence of people had said aloud , Sylla , Art thou ignorant that more people adore the Sun at his rising , than his going downe ? Sylla with a loud voice cried out , Let him triumph . To one Caius Pompilius an ignorant Lawyer in Rome ; who being brought to giue euidence in a Cause , and saying , That hee knew nothing , nor could speake any thing in the matter ; Cicero replied , You thinke perchance , Pompilius , that you are asked a question about some point in the Law. Pompey and Caesar being at great debate and variance , he said , He knew not whose part to refuse , or whose side to follow . After the great battell fought in Pharsalia , when Pompey was fled , one Nonius a great Captain thinking to incourage the Souldiers , bad them to be of good comfort , for there were yet seuen Eagles left . To him Cicero replied , Thy chearing , ô Nonius , might proue very aduantageous vnto vs , if we were now to fight against Iayes . Of one Cuminius Revelus ( who was chosen Consull , and within two houres displaced , by reason hee was tainted of Perjury ) he said , That he had one chance hapned him aboue all other in that place ; for the Records were searched , in which Consuls time he was Consull . To one Iulius Curtius , belying his age because hee would be still esteemed young ; Cicero said , Then it appeareth , That at the same season when you and I were yong schollers first , and exercised Orations together , you were not borne . And to one Fabia Dolabella , ( affirming shee was but thirty yeares old ) hee replied , Indeed Lady I haue heard as much as you speake , twenty yeares ago . Demosthenes being one of the tenne whom the Athenians sent Embassadors to Philip King of Macedon ; at their returne , when Eschines and Philocrates ( whom Philip had entertained with extaordinary courtesie aboue the rest ) had spoken royally and amply in his commendations ; praising him especially for three things , That he was of an extraordinarie beautifull aspect , That hee had a fluent and eloquent tongue , and , That he was a liberall and free Drinker ; Demosthenes interrupted them , and auouched publiquely , That not one of all those was seemely in a King : For the first ( he said ) belonged to Women ; the second appertained to Sophists and Rhetoricians ; and the third to Sponges . Being banished the City , in his way he looking backe , lifted vp his hands toward heauen , saying , O Pallas , thou Lady of this City , why takest thou such delight in three the most vnluckie Monsters of the world , the Owle , the Dragon , and the People . Being reuiled by an injurious prating Companion , and being forced to make reply in his owne behalfe , ( by which , scolding and loud language must needs arise ) I am now compelled ( said hee ) to vndertake such a combat , in which he that hath the vpper hand getteth the worst ; and whoso ouercommeth shall be most sure to lose the Victorie , &c. It was a saying of the Emperour Sigismund , That those Courts were onely happy , where proud men were depressed , and meeke men aduanced . The same Prince being asked , What man he held worthy of a Diadem ? Onely such an one ( saith hee ) whom prosperitie puffeth not vp , neither can aduersitie dismay . To one who praised him aboue measure , so farre hyperbolising , that hee would needs make him more than mortall ; the Emperour much displeased with such palpable flatterie , strooke him two or three blowes vpon the cheeke . Who saying to the Emperor , Why do you strike me ? Mary ( quoth the Emperour ) because thou didst bite me , &c. Fredericke the Emperor being demanded , Which of his Subiects and Seruants he loued best , and that were dearest vnto him ? made answer , Those that feare not me more than they feare God. The same Emperor , when one asked him● What hee thought to be the best thing that could happen to a man in this world ? Replied , To haue a good going out of the World ? Rodulphus Caesar , the first that traduced the Empire into the Austrian Family● when one asked of him , Why generally all men despised the exercise of such Arts as they had been taught ? but to rule and gouerne ( which was the Art of Arts ) no man refused ? That is no wonder , ( said hee ) because they thinke all such to be Fooles , that cannot rule ; and there is no man that thinks himself a Foole. But what are all these , where the wisedome to seeke after God shall be in the least kinde neglected ? God ( saith Salomon ) loueth no man , if he dwelleth not with Wisedome : for shee is more beautifull than the Sunne , and is aboue all the order of the Starres , and the Light is not to be compared vnto her ; for Night commeth vpon that , but Wickednesse cannot ouercome Wisedome . I end this Argument with these few lines extracted Ex Antholog . Sacr. Iacob . Billij : Pythagoras olim quid sensuerit , &c. Not what Pythagoras in times past thought , Not sharpe Chrisippus by his study sought ; What Plato's , or what Zeno's censure was , Or what th' opinion of Protagoras : What Anaxagoras brought forth to light , Or Aristotle , the learn'd Stagerite : How many heathen gods there were to show , Or goddesses : shall we call this , To Know ? He that for such cause shall himselfe aduance , Can brag of nothing but blinde Ignorance . He onely can of Wisedome truly bost , Who knowes the Father , Sonne , and Holy-Ghost . Many things are found to be monstrous & prodigious in Nature ; the effects whereof diuers attribute to sundry causes : some , either to defect , or super-aboundance in Nature ; others , to the power and operations of Daemons , good or bad . We read , That when Lucius Martius and Iulius Sextius were Consuls in Rome , two mountaines remoued from their proper places , and so impetuously met together , that hauing vented a great quantitie of fire and smoke into the aire by the violence of their encounter , they returned backe againe into their owne scituation , first hauing destroyed many Villages which lay betwixt them , killing much cattell : where many Roman Knights too aduenturous perished by the same prodegie . The same Author relateth , That in the time that Nero Caesar wore the Imperiall Purple , Vessus Marcellus , whom the Emperour had sent into the Kingdome of Naples , had two fields , distant the one from the other certaine furlongs ; the one was a faire greene medow , the other planted with Oliue trees , which miraculously changed places ; for the Oliue field was transported where the medow was , and the medow to the place where the Oliues grew : And this was supposed to be done by an Earthquake . This is approued for a truth by the Annals of sundry Learned men , bur especially remembred in the booke of the Mountaines . It hath been likewise obserued , that in the sacrifice of Beasts no hearts haue beene found in the bodies : For so it happened when Caesar the Dictator first sate in the golden Chaire . Cicero and Pliny both report , That Caius Marius offering sacrifice at Vtica , no heart was found in the beast : which the Priest coniectured proceeded from no naturall cause . And therefore it may be thought to be the imposture of euill Spirits , who to delude and abuse the people , stole the heart away from the Altar ; inspiring the Priest to say something thereupon , as partly foreseeing what was likely to succeed after . It is recorded also , That in the sacrifice which Marcus Marcellus made before he was slain in the battell fought against Hannibal , That the first day the Priest could finde no heart in the beast ; and the second day opening another , he found two . Aulus Gellius telleth vs , That vpon the same day when Pyrrhus died , after the heads of the sacrificed beasts were cut off , they licked vp their owne bloud which was spilt vpon the ground . As also , That the same yeare when Hannibal was vanquished by Scipio ( Publ. AElius and Cneius Cornelius being Consuls ) wheat was seene to grow vpon trees . Many more I could alledge to the like purpose , &c. Ficin . Epist. lib. 11. vseth these words ; Prodegies hapning before or at the death of Princes , come not by fortune , because they obserue order : nor by Nature , by reason they are diuers amongst themselues . If therefore neither accidentally nor naturally , it must needs inferre , they arise by a more sublime Intelligence , exuperant aboue the power or strength of Nature . And they are referred vnto three chiefe causes . For there is Person , which is the Daemon Familiar , which the Theologists call Angelus Custos . Then there is a Power , called the Keeper or Gardian of the Place , the House , the City , or the Kingdome ; and this is tituled by the name of Principate . Aboue these is the sublime Order or Chorus of Powers , Daemons , or Angels ; into which number or lot , by the similitude of Office , the excellent Minde or Soule is to shift , as it were into it's owne Star , there to remaine as a Collegue in the same office . And as there are three Authors of prodegies , so there are three kindes : The sublime Classe kindleth the crested or bearded Comets , prouoketh Thunder , casteth out Lightning , causeth Incendiaries and falling Starres . The Power of the Prouince , shaketh the Prefect , ouerturneth buildings , declareth Oracles , and designeth violent Heats and Vapours . The Familiar Custos or Daemon begetteth Dreames , causeth or disturbeth sleepes , and taketh charge of man as well in his priuat chamber , as in the streets or fields . The first giueth vs to know , That excellent Spirits are not by Death extinguished or neglected , but are rather transmigrated from the earth , to reigne with the Powers aboue . The second fore-shewes the calamitie of a People new left destitute of a Prince or Gouernor ; thereby fore-warning them to preuent and prepare themselues against all imminent perils . The third giues vs warning , that the time of the last expiration being come , his friends and Allyes should take notice of the Diuine fauour , that his body dying , his Soule still suruiueth , and that hee is not lost to his friends and familiars . This was the opinion of some Philosophers . Iamblic . de Myster . saith , That as God oftentimes from the mouth of Fooles produceth wisedome , declaring thereby , that Man speaketh not , but God himselfe : so by euery sleight and vile thing hee portendeth what is to ensue , keeping still his owne super-eminence , and thereby instructing our weake vnderstanding . And Guliel . Pachimer . Hist. lib. 6. saith , Prodigium est Divinae irae signum , &c. A Prodegy is a signe of the wrath of God ; but whether it portendeth or looketh vpon things past or present , is beyond our apprehension . But this is an argument which I desire not too long to insist vpon , &c. In the discourse of Lucifer and his Adherents , newly fallen from grace , it will not be impertinent to speake something of his first and greatest master-piece , in tempting our first Parents to sinne , by which came death . For Death was not made by God , being nothing els ( as Saint Augustine against the Pelagians saith ) but a priuation of life , hauing a name , and no essence ; as Hunger is said to be a defect of food , Thirst a want of moisture , and Darknesse the priuation of light . It therefore hauing a name , and no Being , God was neither the Creator nor Cause thereof . Salomon saith , God hath not made Death , neither hath he any pleasure in the destruction of the Liuing : for he created all things that they might haue their Being , and the generations of the world are preserued . And in an other place ; Through enuy of the Diuell came Death into the world . He then being the author of Sin , is likewise the author of Death . And yet though he had power to tempt man to Sinne , ( Man hauing Free-will ) he could not constraine him to giue consent . This proud Angell by his owne insolence being cast from heauen , began to enuy mans felicity vpon earth ; and to that purpose entred the Serpent , which is said to be more subtill than any beast of the field . And as Rupertus super Genesis saith , Before the Serpent was made the Diuels Organ , hee might haue beene termed most wise and prudent : for it is said in Mathew , Be ye therefore wise as Serpents . Him ( as Saint Chrisostome writes ) the Diuell found best sitting for his hellish enterprise , and in his spirituall malice ( by meanes of his Angelicall presence and excellent nature , abusing both as instruments of his falsehood and treacherie ) hee wrought with , to speake to the woman , being the weaker Bodie , and therefore the lesse able to resist temptation . Neither did the Serpent speake vnto her , but the Diuell in him ; as the good Angell did in Balaams Asse : for the good Angels and euill work like operations , but to diuers effects . Petrus Commestor in his Scholasticall Historie writeth , That at the time when the Serpent tempted the woman , hee was straight , and went upright like a man ; but after the Curse he was doomd , to crawle vpon the face of the earth . And Venerable Bede saith , That the Diuell chose a Serpent which had the face of a woman , Quod similia similibus applaudant , That Like might be pleasing to Like . The Holy Historie doth recite three distinct punishments , of the Serpent , the Woman , and the Man : the Serpent was cursed beyond any other beast or creature , to crawle vpon his belly , and eat dust all his life time , enuy being put betweene the woman and her race on the one side , and the Serpent and his race on the other ; so that Man should breake the head of the Serpent , and the Serpent bruise the heele of Man. The Woman was punished by pluralitie of paines in her conception , and to bring forth her children with teares and lamentations , &c. In the next place comes Man , who hauing heard and giuen consent to the words of his wife , and eaten the fruit of the forbidden Tree , hee must also be punished ; God said vnto him , That the earth should be accursed for his sake , in trauel and pain should he till it all his life time , it should bring forth thornes and thistles vnto him , he should feed on the herbs of the field , and eat his bread in the sweat of his browes , vntill he was returned vnto that earth from whence he had been taken . Of this great Tempter the Diuell , by whom sinne , death , and damnation first entred , Saint Augustine in one of his Meditations vseth words to this purpose : The Tempter was present , neither wanted there time or place ; but thou keptst me , ô Lord , that I gaue not consent vnto him . The Tempter came in Darknesse , but thou didst comfort mee with thy Light. The Tempter came armed and strong ; but thou didst strengthen mee and weaken him , that he should not ouercome . The Tempter came transfigured into an Angell of Light ; but thou didst illuminate mee to discouer him , and curbe him that he could not preuaile against me . He is the Great and Red Dragon , the old Serpent called the Diuell and Sathan , hauing seuen heads and ten hornes ; whom thou didst create , a derider and mocker in the great and spacious sea , in which creepe Creatures without number , small and great . These are the seuerall sorts of Diuels , who night and day trauell from place to place , seeking whom they may deuoure , which doubtlesse they would do , didst not thou preserue them . This is the old Dragon who was borne in the Paradise of pleasure , that with his taile sweepes away the third part of the Stars of heauen , and casts them on the earth ; who with his poyson infects the waters of the earth , that such men as drinke thereof may die ; who prostitutes gold before him as dust ; who thinkes hee can drinke Iordan dry at one draught ; and is made so that he doth not feare any . And who shall defend vs from his bitings , and plucke vs ou● of his jawes , but thou ô Lord , who hast broken the head of the great Dragon ? Do thou helpe vs , spread thy wings ouer vs , that vnder them we may fly from this Dragon who pursueth vs , and with thy shield and buckler defend vs from his hornes . It is his sole desire and continuall study , to destroy those Soules whom thou hast created : And therefore , ô God , we call vnto thee , to free vs from our deadly Aduersarie , who whether we wake or sleepe , whether we eat or drinke , or whatsoeuer else wee doe , is alwayes at hand night and day with his craft and fraud , now openly , then secretly , directing his impoysoned shafts to murther our soules . And yet such is our madnesse , that though we behold this Dragon dayly with open mouth ready to deuoure vs , yet we notwithstanding , wanton in our sloath , are secure , before him who desireth nothing so much as to destroy vs. He alwayes waketh without sleepe , to pursue vs , and we will not awake from sleep to preserue our selues . Behold , he layeth infinite snares before our feet , and spreadeth ginnes in all our wayes , to intrap our Soules ; and who can auoid them ? He hath layd snares in our Riches , snares in our Pouertie , in our meat , our drinke , our pleasure , our sleepe , our watching , in our words , our actions , and in all our wayes . But thou , ô Lord , free vs from the snares of the Hunter , that wee may confesse vnto thee and say , Blessed is the Lord , who hath not deliuered vs into his jawes to be deuoured . My Soule hath escaped as the Sparrow from the snare of the Hunter , the snare is destroyed , and I am now set free . Amen . Now of those Spirits which attributed vnto themselues Diuine worship and adoration , Such an one was he who spake in the Oracle of Apollo at Delphos , called the Diuiner : he made choice of a Virgin called Pythia , who sate on a Trypos or three-footed stoole , and held a rod in her hand ; and when shee deliuered any answer , was crowned with a Chaplet of fresh greene Lawrell . There were Oracles in many other places : Liber or Bacchus was the Oracle of the Sicilians , Ceres to the Rhodians , Diana to the Ephesians , Berecinthia to the Romans , Belus to the Assyrians , Iuno to the Numidians , Venus to the Thebans and Cypriots , &c. In whom poore abused Idolaters reposed all their confidence , tendring their vowes and sacrifices in vaine , their ridiculous answers being meere imaginary and fabulous , as proceeding from the Diuell , who is the Father of Lies , &c. It is worthy obseruation , to see in what absurd and more than brutish manner he abused the Gentiles . The Sarronides were a kinde of Philosophers who vsed Diuination and Sacrifice among the antient Gaules : These in their solemne meetings would cut the throat of a man , and by the manner of his fall , the flux of his bloud , or the separation of limbes and members , predict of future things . They had Idols of immeasurable height , made of twiggs and osiers , which they stuffed and filled with liuing men , and then setting them on fire , with straw , reeds , and other things combustible , there the poore creatures died most miserably . Commonly they made vse of malefactors and such as were apprehended for robberies : but for want of such offendors , they would not spare honest and innocent persons . The like we reade amongst the Samothracians , obserued in the honour of Ceres and Proserpina , in an Island where Hebrus falls into the AEgean sea . Strabo saith , They builded Colossi of wood , many parts whereof were interlaced with straw : in these they in their sacrifices were accustomed to burne beasts and men among them . And Diodorus writeth , That they vsed an impiety answerable to their brutish nature ; for they would reserue men , such as were conuinced of notorious crimes , for the space of some yeares , then spit them on sharpe stakes from the fundament to the mouth , then place them vpon the piles of wood and put fire vnto them : and this was their maner of inuocation to their false gods . Pomponius Nela thus speaketh of them : The Gaules are a proud Nation , superstitious , and cruell ; for they vndoubtedly beleeue , that men are the best and most acceptable sacrifice to their gods . The greatnesse of their Idols and Statues is not to be wondred at , because it should seeme they were frequent in those times : for we reade in Pliny , We beheld ( saith he ) huge massie statues of new inuention , which they called Colossi , and were no lower than Towers , but of equall height with them . Amongst which hee nameth Apollo Capitelinus , of thirty cubits height , Iupiter Tarentinus , of forty cubits height ; the Sunne at Rhodes , seuenty ; Apollo of Tuskany ( which was in the Librarie of the Temple of Augustus ) contained fifty foot in height : that which Nero caused to be made , was an hundred foot high : but of the greatest Zenodorus speakes , which was the statue of Mercury erected in Auergne a prouince belonging to the G●●les , which surpassed all others in height , bignesse , and value , being foure hundred 〈◊〉 from the Basse to the crown . This sheweth , that the statues of Idols belonging to the Gaules were of extraordinarie and wonderfull greatnesse ; which ( as Caesar saith ) they filled with liuing men , making them their Sacrifices and Offerings . Nor were the Gaules thus seduced by the Diuel only , but euen the Romans also : for the Historiographer Livy telleth vs , That after the great ouerthrow at Cannas ( a towne in Apulia ) by Hannibal , certaine extraordinarie Sacrifices were performed , by consultation had with diuers fatall bookes ; wherein a man and woman of Gaule , and a man and woman of Greece , were brought to the Oxe market in Rome , and layd along vpon the ground aliue , in a place round begu●t with stones , which neuer had been sullied with humane Offering , and there sacrificed according to the Romane Rites and ceremonies . The like hath beene amongst the Arabians , Thracians , Scytheans , AEgyptians , and Grecians : of which I will onely deliuer you what I haue read in one or two Authors . Dionysius Halicarnaffeus to Hethus , That Iupiter and Apollo ( vnder whose names the Diuell him selfe was shadowed ) because the tenth borne of euerie male childe was not sacrificed vnto them , sent great and grieuous calamities and plagues throughout Italy . And Di●dorus declareth , That in his time there was at Carthage an Idoll of Saturne and it was supposed ( saith he ) that Saturne was much offended with the people , because in former times they had been wont to sacrifice vnto him the most worthy and best born of their children ; but by the successe of times , in stead of their own children , they bought and entertained others , secretly nourishing them in their houses , and after sacrificed them to their gods . The which being discouered , and they easily persuaded , That by this dissimulation and impostemus dealing , Saturne was insenced against them , ( because that some of their Allyes were despoiled , and part of their Countrey layd waste by the publique Enemie ) therefore the better to appea●● him , they sacrificed publiquely at one time two 〈◊〉 young 〈◊〉 such as were the choicest and best borne of all their Nobilitie and after that , picked out three hundred 〈◊〉 , which with their owne good liking ( because they perceiued themselues to be suspected ) gaue their liues freely to be sacrificed . He that of these things desires to be further satisfied , let him reade Eusebius in his Ecclesiastical History , who hath many examples and discourses to this purpose , extracted out of sundry Nations : affirming , That in the time of Adrian , and when the Euangelicall doctrine began somwhat earnestly to be embraced , these abhominable cruelties by degrees ceased , and were in short time abolished . Of the prioritie and degrees that Diuels haue amongst themselues , of their Fall , number , motion , and excellencie of knowledge , so much hath beene spoken as may ( with safetie and without prophanenesse ) be held sufficient . And to proue that there is Daemoniacall Magicke needs not be questioned ; as may be gathered by the antient Philosophers , Tresmegistus , Pythagoras , Plato , Psellus , Plotinus , Iamblicus , Proclus , Chalcidius , and Apuleius : And of the Perepateticks , Theophrastus , Ammonius , Philoponus , Avicenna , Algazel , and others . Saint Clement witnesseth , That this Art was deuised before the Floud , and first by Diuels deliuered vnto the Gyants : and that by them Cham the sonne of Noah was instructed . For thus he writeth , They taught , That the Diuels by Art Magicke might be obliged to obey men , which was done by charmes and incantations , and as out of a forge or furnace of mischiefe ( all light of pietie being substracted ) they filled the world with the smoke of that vngodly practise . For this & some other causes was the Deluge brought vpon the world , in which all mankinde was destroyed sauing Noah and his family , who with his three sonnes and their wiues were onely preserued . Of which sonnes , Cham , to one of his sonnes called Nisraim , taught this Diuellish Art : from whom the AEgyptians , Babylonians , and Persians deriue their progenie . The Nations called him Zoroaster : in whose name diuers Magicall bookes were divulged , &c. It is said , that hee comprehended the whole Art in an hundred thousand Verses , and after in a great whirle-winde was hurried away aliue by the Diuell , from the middest of his Schollers , as Suidas reporteth . Apuleius ascribeth to the Persians the inuention of two-fold Magick : for they beleeued in two gods , as the Authors & Lords of all things ; one good , whom they stiled Ormusda , and thought him to be the Sunne : Another euill , whom they called Arimanes , or Pluto . From these they deriued a double Magicke ; one which consisted altogether in superstition , and the adoration of false gods ; the other in the inuestigation and search of the obscurities of hidden Nature , to acquire the secrets thereof . Hence some diuide this abstruse Art into Theurgia , White Magicke , and Goetia , Blacke Magicke , or the Blacke Art , otherwise called Necromantia . The effects of the first they conferre vpon the good Angels , and the effects of the other vpon euill : affirming the one to be lawfull , the other vnlawfull ; for so Scotus Parmensis with diuers other Platonickes haue affirmed . But that they are both most blasphemous and impious , heare what Cornelius Agrippa an Archimagi himselfe writeth : these be his words , This Theurgia vnder the names of God and his good Angels , doth comprehend and include the fallacies of the euill Daemons : and though the greatest part of the ceremonies professe puritie of minde and bodie , with other externall complements ; yet the impure and vncleane Spirits are deceiuing powers , and vndermine vs , that they may be worshipped as gods . To which he addeth ; The Art Almadel , the Art Notarie , the Art Paulina , the Art of Reuelations , and the like , full of superstitions , are so much the more pernitious and dangerous , by how much they appeare to the Vnlearned , Diuine and gratious . Hence came that Decree in the Parisian Schoole , That for God , by Magicke Art to compell his Angels to be obedient to Incantations ; this to beleeue is an error . That the good Angels can be included in gems or stones , or shal consecrate or make holy any figures , Images , or garments , or to doe any such things as are comprehended in their wicked Arts ; to beleeue , is an errour . For , by what can these Spirits which they vse in their exorcismes be thought , or called good , when they desire to be adored as gods , and to haue sacrifices made vnto them ? than which treason against the Diuine Majestie , there is nothing in them more alien and forrein ; they as much abhorring and detesting it , as the euill Angels pursue and seeke after it . Goetia in the Greeke tongue signifieth Impostura , or Imposture : euen as Necromantia commeth of Nechros , Mortuus , which is dead , and of Manteia , which is Diuinatio , as much to say as a diuination from the Dead . But from definitions , I will proceed to historie . In the yeare 1558 , in a Village belonging to Thuringia , not far from the towne ●ena , a certaine Magitian being apprehended and examined , confessed publiquely that hee learned that hellish Art of an old woman of Hercyra ; and said , that by her means he had often conference with the Diuell , and from him had the skill to know the properties and vertues of diuers herbes and Simples , which helped him in the cure of sundry diseases and infirmities . Artesius a grand Magitian so speaketh of the Art , as if there were no difference at all betwixt white and blacke Magicke : first he proposeth the Characters of the Planets , Rings , and Seales , how and vnder what constellation they ought to be made . Next , what belongs to the art of Prediction and telling things future , especially by the flight of Birds . Thirdly , how the voices of brutish Animals may be interpreted and vnderstood ; adding the Diuination by Lots from Proclus . Fourthly , hee shewes the power and vertue of Herbs . Fiftly , what belongs vnto the attaining of the Philosophers stone . Sixtly , how things past , future , and present , may be distinguished and knowne . Seuenthly , by what rites and ceremonies Art Magicke may be exercised . Eightly , by what means life may be prolonged : where he tells a tale of one that liued one thousand twenty and fiue yeares , &c. The mention of these things are not , that the least confidence or credit should be giuen vnto them ; but to shew by what cunning and subtill snares the Diuell workes , to intrap and intangle poore Soules in his manifold deceptions and illusions . In this Goeticke and Necromanticke Magicke , it is obserued by D. Thom. Gulielmus Parisiensis , Scotus , Gerson , Abulensis , Victoria , Valentia , Spinaeus , Sprangerus , Navarra , Grillandus , Remigius , and others , That it is the foundation of a secret or expresse compact with the Diuell , by the force of which , miserable men pawne and oblige their soules vnto him : He interchangeably submits himselfe to them as their Vassall ; he is present as soone as called , being asked he answers , being commanded hee obeyes ; not bound vpon any necessitie , but that he may thereby intricate and indeare vnto him the soules of his Clients , to destroy them more suddenly and vnsuspectedly . For the Magitian hath onely a confidence that he hath empire ouer the Diuell ; who againe counterfeiteth himselfe to be his seruant and Vassal . Eutichianus Patriarch of Constantinople recordeth this Historie : In the time of the Emperour Iustinianus ( saith hee ) there liued in Adana a city of Cilicia , one Theophilus , who was by office the Steward of the Church ; hee was so beloued and gratious in the eyes of all men , as that hee was held to be worthy of an Episcopall dignitie . Which notwithstanding he most constantly refused : and afterward being vnmeritedly accused , by such as emulated his honest life & sincere carriage , he was put by his place of Stewardship : which droue him into that desperation and impotencie of minde , that by the counsell of a Iewish Magitian , he renounced his Sauiour by an Indenture writ vnder his owne hand , deliuering himselfe wholly into the empire of Sathan , who was many times visible vnto him . But now miserable man what shall he doe ? hee groweth repentant of the act , and troubled in Spirit , when he thinkes how much hee hath insenced his Maker and Redeemer , by deliuering himselfe vp a voluntarie slaue and captiue to the great Aduersarie the Diuell . The story saith , In this anxietie and perturbation of minde he thought it best to fly for succor to the blessed Virgin Mary ; and to that purpose retired himselfe to a Temple consecrate vnto her , in which he tendred many supplications and prayers , ioyned with fasting and teares , making great shew of effectuall repentance . Forty dayes together hee frequented the Church , without intermission or cessation of weeping and praying ; presenting his blasphemous writing vpon the Altar , which miraculously ( as they say ) was taken thence , and he receiued againe into Gods fauor . The manner of this homage ( and others ) done to the Diuell , is as followeth : First , the Magitian or Witch is brought before the Tribunal of Sathan , either by a familiar Spirit , or else by a Mage or Hag of the same profession : hee sits crowned in a Majesticke Throne , round inguirt with other Diuels , who attend on him as his Lords , Barons , and Princes , richly habited . The Palace seemeth wholly to be built of marble , the walls hung with gold and purple-coloured Arras ; all shewing the pompe of regalitie and state . Sathan himselfe from his Royall seat casts his eyes round about , as if ready to incline his benigne eares to any humble suitor whatsoeuer . Then steps forth a Diuell of a venerable aspect , and saith , O most potent Lord and Master , great Patron of the spacious Vniuerse , in whose hands are all the riches and treasures of the earth , and all the goods and gifts of the world , this man I present before thine Imperiall Throne , to follow thy standard , and to fight vnder the patronage of thy great name and power ; who is ready to acknowledge thee to be God and Creator of all things , & none but thee . It shall be in thy clemencie , ô most soueraigne Lord , to vouchsafe this man ( or woman ) the grace of thy benign aspect , and receiue him ( or her ) into thy patronage and fauor . To which he with a graue countenance and loud oration thus answereth ; I cannot but commend this thy friend , who so cordially hath committed himselfe into our safegard and trust ; whom as our Client and Fauorit we accept , and promise to supply him with all felicitie and pleasure , both in this present life and the future . This done , the miserable wretch is commanded to renounce his Faith and Baptisme , the Eucharist , and all other holy things , and to confesse Lucifer his onely Lord and Gouernor . Which is done with many execrable ceremonies , not fit to be here remembred . Then is the Writing deliuered , ( as was before spoken of Theophilus ) written with the bloud of the left thumbe . Then doth the Diuell marke him either in the brow , neck , or shoulder , but commonly in the more secret parts , with the stampe or character of the foot of an Hare , a blacke Dog , or Toad , or some such figure , by which he brands him ( as the custome was of old to mark their slaues and captiues whom they bought in the market for mony ) to become his perpetuall slaue and Vassal . And this , Nigerius , Sprangerus , Bodinus , &c. say , The wicked Spirit doth , as desirous to imitate God in all things ; who in the old Testament marked his chosen People with the seale of Circumcision , to distinguish them from the Gentiles ; and in the New Testament with the signe of the Crosse , which , as Hieronimus and Nazianzen say , succeeded that of Circumcision . And as the Diuell is alwayes aduerse to his Creator , so hee will be worshipped with contrarie Rites and ceremonies . Therefore when Magitians and Witches present themselues vnto him , they worship him with their faces from , and their backes toward him , and somtimes standing vpon their heads , with their heeles vpward : but which is most beastly and abhominable of all , in signe of homage hee presents vnto them his taile to kisse . For so Petrus Burgolus and Michael Verdunus , with diuers other Magitians besides , haue confessed . Now to speak of those Sorteligers , and the effects of their Art. S. Austin is of opinion , That Pythagoras vsed characters , numbers , and letters , by which he wrought many things seeming miraculous . Amongst others , he tamed a wilde Beare of an vnmeasurable greatnesse and fiercenesse , making it to follow him like a dog , whithersoeuer he went or came , and at length gaue him leaue to depart againe into the Desarts ; but with condition , That hee should neuer offer any violence to man or woman : which Couenant ( it is said ) he kept inuiolate . Coelius telleth vs , That the same Pythagoras neere to Tarentum spying an Oxe to feed vpon Beanes , called the Heardsman , and bid him driue away the beast , and to forbid him from eating any more of that kinde of graine . To whom the other laughing , replied , That his Oxe was not capable of such admonition , but told him his aduice had been better bestowed in his Schoole amongst his Schollers . Which said , Pythagoras hauing murmured some few words to himselfe , the Oxe left eating , ran to his manger in the City , could neuer after be coupled to the Yoke , but like a domesticke Spaniel would take food from the hands of any man. Much after this kinde is that which the Laplanders , the Finlanders , and the Bothnienses vse● The Necromancer entereth his chamber , with his wife and one companion onely ; there he takes a brasen Frog and Serpent , layeth it vpon an anvill , and giueth it a certaine number of blowes with an iron hammer : then after the muttering of some few Magicke Verses , in a great rapture he falleth downe into a trance . Whilest he thus lies as seeming dead , his Attendant watcheth him , lest he be troubled with Flea , Flie , or any such thing . At length comming to himselfe , he can resolue you of any difficultie , whose solution you before demanded . The like may be said of that superstition vsed by the Magitian Iamnes , Schoolemaster to the Emperor Theophilus ; who ( as Cedrenus witnesseth ) when three great Commanders and Captaines of the barbarous Nations were vp in armes against the Empire , Theophilus doubtfull of the euent of that warre , desired of Iamnes to be resolued thereof . Who presently caused three great iron Hammers to be made : which done , hee deliuered them into the hands of three strong and able men , and about mid-night , after some incantations whispered , he brought forth a statue with three heads , and commanded them with all their strength to strike vpon those three heads at once ; which they did : two of them were quite beat off , and the third was much bruised , but not decollated . By which Iamnes gaue the Emperour hope of victorie : and such indeed was the euent of that War ; for of those three Captains two perished in the battell , and the third grieuously wounded , with the small remainder of his Army got with great difficultie into his Countrey . Nicetas affirmeth , That Euphrosine the wife of Alexius Angelus Emperor of Constantinople , was much deuoted to this kind of Magicke . The Count of Vestrauia , by a Concubine of his ( whose companie before his lawfull Nuptials he had vsed ) was alike effascinated . She by the aduise of an old Witch had cast an inchanted pot into a deepe Well which was in a backe yard belonging to the Pallace of the said Earle ; by which he was made incapable of all congresse , and therefore out of all hope of any Issue to succeed him . Which continued for the space of three whole yeares : after which season , meeting with this gentlewoman of his former acquaintance ; after a friendly salutation had past between them , she asked him how he fared since his mariage , how his wife and hee agreed together , and how many children they had betweene them ? The Earle out of those words gathering some cause of suspition , dissembling his discontent , answered , That ( he thanked Heauen ) all was well at home , and that God had blest him with three sweet and hopefull children , and that his wife at the present was as great as she could well goe with the fourth . At which answer he perceiued a change of colour in her face ; when shee in a great rage said , And may I beleeue this ? Then euill betide that cursed old Hag , who persuaded me , That she had so wrought with the Diuell that you should neuer haue child , nor haue the abilitie to be the father of any . The Count smiling at this , desired to be satisfied from her , what she intended by those words . To whom she disclosed all the circumstances , How being much grieued that he had so vnkindely forsaken her , shee had dealt with a Witch , who had promised vnto her , &c. telling him of the inchanted pot . Which the Count vpon her words causing to be searcht & found , and after burnt , his naturall vigor and vertue returned , and he was after the father of a numerous Issue . One neere to this , but of greater malice , Niderus reporteth to haue hapned in a towne called Boltingeu : A famous Conjurer called Stradelin , being conuicted of sundry malefactions ; among other confessed , That for malice he bore to a man and his wife , for seuen yeares together hee had strangled seuen children in her wombe , insomuch that all hir births were abortiue . In all which time all their Cattell in the same sort miscarried , and not one of them brought forth a liuing and thriuing Issue . And all this was done by burying a Lizard vnder the threshold of his doore , which if it were remoued , fruitfulnesse and fertilitie should come again both to her , and to their herds of cattell . Vpon this free confession the threshold was searched , but no such Worme or Serpent found : for it is probable , that in that time it was rotten and turned to dust . But they tooke the threshold and all the earth about it , and caused them to be burned , and then the Ligature ceased , and they were all restored to their former increase of progenie . The same Author speaketh of one Oeniponte a most notorious Witch , who by making a picture of wax , and pricking it with needles in diuers parts , and then burying it vnder the threshold of her neighbours house , whom she much hated , she was tormented with such grieuous and insufferable prickings in her flesh , as if so many needles had beene then sticking at once in her bodie . But the Image being found and burned , she was instantly restored to her former health and strength . But to leaue these , and come to other kindes of Sorceries and Witchcraft , such as we finde recorded in Historie . Grillandus is of opinion , That euerie Magition and Witch , after they haue done their homage to the Diuell , haue a familiar Spirit giuen to attend them , whom they call Magistellus , Magister Martinettus , or Martinellus ; and these are somtimes visible vnto them in the shape of a Dog , a Rat , an AEthiope , &c. So it is reported of one Magdalena Crucia , That she had one of those Paredrij to attend her , like a Blacke-More . Glycas telleth vs , That Simon Magus had a great blacke Dog tyed in a chaine , who if any man came to speak with him whom he had no desire to see , was ready to deuoure him . His shadow likewise hee caused still to goe before him : making the people beleeue that it was the soule of a dead man who stil attended him . These kindes of familiar Spirits are such as they include or keepe in Rings hallowed , in Viols , Boxes , and Caskets : not that Spirits hauing no bodies , can be imprisoned there against their wills ; but that they seeme to be so confined of their own free-wil and voluntarie motion . Iohannes Leo writeth , That such are frequent in Africke , shut in caues , and beare the figure of birds called Aves Hariolatrices , by which the Magitions raise great summes of mony , by predicting by them of things future . For being demanded of any difficulty , they bring an answer written in a small scroll of paper , and deliuer it to the Magition in their bills . Martinus Anthoni●s Delrius , of the societie of Iesus , a man of profound learning and iudgment , writeth , That in Burdegall there was an Aduocate , who in a Viol kept one of these Paredrij inclosed . Hee dying , his heires knowing thereof , were neither willing to keepe it , neither durst they breake it : and demanding counsell , they were persuaded to go to the Iesuits Colledge and to be directed by them . The Fathers commanded it to be brought before them and broken : but the Executors humbly besought them that it might not be done in their presence , being fearefull lest some great disaster might succeed thereof . At which they smiling , flung it against the walls and broke it in pieces ; at the breaking whereof there was nothing seene or heard saue a small noise , as if the two elements of water and fire had newly met together , and as soone parted . Philostratus telleth vs , That Apollonius Tyan●us was neuer without such Rings . And Alexander Neapolitanus affirmeth , That he receiued them of Iarcha the great Prince of the Gymnosophists , which he tooke of him as a rich Present ; for by them he could be acquainted with any deepe secret whatsoeuer . Such a Ring had Iohannes Iodocus Rosa , a Citisen of Cortacensia , who euery fift day had conference with the Spirit inclosed , vsing it as a counsellor and director in all his affaires and enterprises whatsoeuer . By it he was not onely acquainted with all newes , as well forrein as domesticke , but learned the cure and remedie for all griefs and di●eases : insomuch that he had the reputation of a learned and expert Physition . At length being accused of Sortelige or inchantment , At Arnhem in Guelderland he was proscribed : and in the yeare 1548 the Chancellor caused his Ring in the publique market place to be layd vpon an Anvil , and with an iron hammer beaten to pieces . Mengius reporteth , from the relation of a deare friend of his , ( a man of approued fame and honestie ) this historie : In a certain towne vnder the jurisdiction of the Venetians , one of these praestigious Artists ( whom some call Pythonickes ) hauing one of these Rings , in which he had two familiar Spirits exorcised and bound , came to a Predicant or preaching Frier , a man of sincere life and conuersation ; and confessed vnto him , that hee was possessed of such an inchanted Ring , with such Spirits charmed , with whom he had conference at his pleasure . But since he considered with himselfe , that it was a thing dangerous to his Soule , and abhominable both to God and man , he desired to be clearely acquit thereof ; and to that purpose hee came to receiue of him some godly counsell . But by no persuasion would the Religious man be induced to haue any speech at all with those euill Spirits ( to which motion the other had before earnestly solicited him ) but admonished him to cause his Magicke Ring to be broken , & that to be done with all speed possible . At which words the Familiars were heard ( as it were ) to mourne and lament in the Ring , and to desire that no such violence might be offered vnto them ; but rather than so , that it would please him to accept of the Ring and keepe it , promising to do him all seruice and vassallage : of which if he pleased to accept , they would in short time make him to be the most famous and admired Predicant in all Italy . But he perceiuing the Diuels cunning , vnder this colour of courtesie , made absolute refusall of their offer ; and withall conjured them to know the reason why they would so willingly submit themselues to his patronage ? After many euasiue lies and deceptious answers , they plainly confessed vnto him , That they had of purpose persuaded the Magition to heare him preach , that by that sermon his conscience being pricked and galled , he might be weary of the Ring ; and being refused of the one , be accepted of the other : by which they hoped in short time so to haue puft him vp with pride and heresie , to haue precipitated his soule into certaine and neuer-ending destruction . At which the Church-man being zealously inraged , with a great hammer broke the Ring almost to dust , and in the name of God sent them thence to their own habitations of darknesse , or whither it pleased the higher Powers to dispose them . Of this kinde doubtlesse was the Ring of Gyges ( of whom Herodotus maketh mention ) by vertue of which he had power to walke inuisible ; who by the murther of his Soueraigne Candaules , maried his Queene , and so became King of Lydia . Such likewise had the Phocensian Tyrant , who ( as Clemens Stromataeus speaketh ) by a sound which came of it selfe , was warned of all times seasonable and vnseasonable , in which to mannage his affaires : who notwithstanding could not bee forewarned of his pretended death , but his Familiar left him in the end , suffering him to be slain by the Conspirators . Such a Ring likewise had one Hieronimus Chancellor of Mediolanum , which after proued to be his vntimely ruine . Concerning the mutation or change of Sex , which some haue attributed to the fallacies of the Diuell ; it is manifest that they haue been much deceiued therein , since of it many naturall reasons may be giuen , as is apparant by many approued histories . Phlegon in his booke De Mirabil . & Longev . telleth vs , That a virgin of Smyrna called Philotis , the same night that she was maried to a yong man , those parts which were inuerted and concealed , began to appeare , and shee rose in the morning of a contrarie sex . As likewise , That in Laodicea a city of Syria , one AEteta after the same manner rose from her husbands side a yong man , and after altered her name to AEtetus ; at the same time when Macrinus was President of Athens , and L. Lamia and AElianus Veter were Consuls in Rome . In the time that Ferdinand the first was King of Naples , one Ludovicus Guarna a citisen of Salern , had fiue daughters , of which the two eldest were called Francisca and Carola ; either of which at fifteene yeares of age found such alteration in themselues , that they changed their foeminine habits , and names also , the one being called Franciscus , the other Carolus . In the reigne of the same King , the daughter of one Eubulus being deliuered vnto an husband , returned from him altered in her sex , sued for her dowerie , and recouered it . Amatus Lucitanus testifieth , that in the town of Erguira , distant some nine leagues from Couimbrica , there liued a Nobleman who had a daughter named Maria Pachecha , who by the like accident prouing to be a yong man , changed her habit , and called her selfe Manuel Pachecha . Who after made a voiage into the Indies , and became a valiant souldier , attaining to much wealth and honour ; and returning , married a Lady of a noble Family , but neuer attained to haue issue , but had an effoeminat countenance to his dying day . The like Livy remembreth of a woman of Spoleta , in the time of the second Punicke war. But a story somewhat stranger than these is related by Anthonius Torquinada ; That not far from the city Beneventum in Spain , a Countrey-man of a meane fortune married a wife , who because she was barren vsed her very roughly , insomuch that shee lead with him a most discontented life . Whereupon one day putting on one of her husbands suits , to disguise her self from knowledge , she stole out of the house , to proue a more peaceable fortune elsewhere : and hauing been in diuers seruices , whether the conceit of her mans habit , or whither Nature strangely wrought in her , but she found a strange alteration in her selfe , insomuch that she who had been a wife , now had a great desire to do the office of an husband , and married a woman in that place whither she had retyred her selfe . Long she kept these things close to her selfe , till in the end one of her familiar acquaintance trauelling by chance that way , and seeing her to be so like vnto that woman whom hee before knew , demanded of her , If she were not brother to the wife of such a man , who had forsaken his house so many yeares since ? To whom , vpon promise of secrecy , she reuealed all , according to the circumstances before rehearsed . Examples to this purpose are infinite : let these suffice for many . A strange Tale is that which Phlegon the freed-man of Hadrianus reporteth , of which he protests himselfe to haue bin eye witnesse . Philemium ( saith he ) the daughter of Philostratus and Charitus , fell deepely inamoured of a yong man called Machates , who at that time ghested in her fathers house . Which her parents tooke so ill , that they excluded Machates from their family . At which she so much grieued , that soone after she died and was buried . Some six moneths after , the yong man returning thither , and entertained into his wonted lodging , Philemium his Beloued came into the chamber , spake with him , supt with him , and after much amorous discourse , she receiued of him as a gift , a Ring of iron and a Cup guilt ; and she in interchange gaue him a Ring of gold and an hand-kerchiefe : which done , they went to bed together . The Nurse being very diligent to see that her new ghest wanted nothing , came vp with a candle and saw them both in bed together . She ouer-joyed , runneth in hast to bring the Parents newes that their daughter was aliue . They amased rise from their bed , and finde them both fast-sleeping ; when in great rapture of ioy they called and pulled them to awake . At which shee rising vpon her pillow , with a seuere looke cast vpon them thus said , O you most cruell and obdurat Parents ; and are you so enuious of your daughters pleasure , that you will not suffer her for the space of one three dayes to enioy her deere Machates ? but this curiositie shall be little for your ease , for you shall againe renew your former sorrowes ; which hauing spoke , she changed countenance , sunke downe into the bed , and died : at which sight the father and mother were both intranced . The rumor of this came into the city , the Magistrats caused the graue to be opened , but found not the body there , only the iron Ring and the Cup giuen her by Machates . For the same Coarse was then in the chamber and bed ; which by the counsell of one Hillus a Soothsayer was cast into the fields : and the yong man finding himself to be deluded by a Specter , to auoid the ignominie , hee with his owne hands slew himselfe . Possible it is , that the inferiour Diuels at the command of the superiour should possesse the bodies of the Dead for a time , and moue in them ; as by examples may appeare . Eunapius reports , That an AEgyptian Necromancer presented the person of Apollineus before the people . But Iamblicus a greater Magition standing by , told them , It was not he , but the body of a Fencer who had before been slaine . When whispering a stronger charme to himselfe , the Spirit forsooke the body , which falling down dead , appeared to them all to be the stinking carkasse of the Fencer before spoken of , and well knowne to them all . The like is reported of one Donica , who after she was dead , the Diuell had walked in her body for the space of two yeares , so that none suspected but that she was still aliue : for she did both speak and eat , though very sparingly ; onely shee had a deepe palenesse in her countenance , which was the only signe of death . At length a Magition comming by , where she was then in the companie of many other Virgins ; as soone as hee beheld her , hee said , Faire Maids , why keep you company with this dead Virgin , whom you suppose to be aliue ? When taking away the Magicke charme which was tied vnder her arme , the body fell downe liuelesse and without motion . Cornelius Agrippa liuing in Louvaine , had a yong man who tabled with him . One day hauing occasion to be abroad , hee left the keyes of his study with his wife , but gaue her great charge to keepe them safe , and trust them to no man. The Youth ouer-curious of noueltie , neuer ceased to importune the woman till shee had lent him the key to take view of his Librarie . Which entring , he hapned vpon a booke of Conjuration : hee reads , when straight hee heares a great bouncing at the doore , which hee not minding , readeth on ; the knocking groweth greater , & the noise louder : But hee making no answer , the Diuell breakes open the doore and enters , and askes what he commands him to haue done , or why he was called ? The Youth amased , and through feare not able to answer , the Diuell seiseth vpon him , and wrythes his neck asunder . Agrippa returneth , findeth the yong man dead , and the Diuels insulting ouer him : Hee retyres to his Art , and calls the Diuels to account for what they had done : they tell all that had passed . Then he commanded the homicide to enter into the body , and walke with him into the market place where the Students were frequent , and after two or three turnes to forsake the bodie . Hee did so ; the body falls downe dead before the Schollers ; all iudge it to be of some sudden Apoplexy , but the markes about his necke and jawes make it somewhat suspitious . And what the Archi-Mage concealed in Louvaine , ( being banished thence ) hee afterward feared not to publish in Lotharinge . Don Sebastian de Cobarruvias Orozco , in his treasurie of the Castilian Tongue ( speaking how highly the Spaniards prise their beards , and that there is no greater disgrace can be done vnto him , than to be plucked by it , and baffled ) reporteth , That a noble Gentleman of that Nation being dead , a Iew who much hated him in his life , stole priuatly into the roome where his body was newly layd out ; and thinking to do that in death , which hee neuer durst doe liuing , stooped downe to plucke him by the beard : at which the body started vp , and drawing his sword ( that then lay by him ) halfe way out , put the Iew into such a fright , that he ran out of the Roome as if a thousand Diuels had been behind him . This done , the body lay downe as before vnto rest , and the Iew after that , turned Christian. Let these suffice out of infinites . Hauing discoursed in the former Tractat , of the Astrologomagi , it shall not be impertinent to speake something concerning Astrologie , which is defined to be Scientia Astris , a knowledge in the Starres ; of which ( as Pliny witnesseth in the 57 booke of his Naturall Historie ) Atlanta King of the Mauritanians was the first Inuentor . Of this Art the sacred Scriptures in diuers places make mention : As in Deutron . 4.19 . And lest thou shouldst lift vp thine eyes to heauen , and when thou seest the Sun , and the Moone , and the Stars , with all the Host of Heauen , shouldst be driuen to worship them and serue them : which the Lord thy God hath distributed to all people vnder the whole heauen . Againe , Esay 47.13 . Thou art wearied in the multitude of thy counsels ; let now the Astrologers , the Star-gasers , and Prognosticators stand vp , and saue thee from those things that shall come vpon thee , &c. Now wherefore God created those blessed Lights of heauen , is manifest , Gen. 1.14 . And God said , Let there be Lights in the Firmament of the heauen , to separate the day from the night , and let them be for signes and for seasons , and for dayes and yeares . Againe , Cap. 8. vers . 22. Hereafter seed time and haruest , and cold and heat , and summer and winter , and day and night shall not cease so long as the earth endure . Esay 44.24 . Thus saith the Lord thy Redeemer , and hee that formed thee from the wombe ; I am the Lord that made all things , that spread out the heauens aboue , and stretcheth out the earth by my selfe ; I destroy the tokens of Sooth-sayers , and make them that coniecture , fooles ; and turne the wise men backeward , and make their knowledge foolishnesse . You shall reade also Ieremy , 10.2 . Learne not the way of the Heathen , and be not afraid of the signes of heauen , though the Heathen be affraid of such . We heare what the Scriptures say : let vs now examine the Philosophers . Francisc. Patr. de Regno , lib. 2. cap. 16. saith , That Iulius Caesar was the most skilfull of all others in the art of Astronomie , of which he published diuers learned bookes ; by which hee had knowledge to predict his owne fate , but had not the skill to auoid it . Astrologie ( saith Aristotle , Metaph. lib. 12. cap. 4. ) hath a speculation into a sublime substance , sempiternall and sencible , which is heauen . Other Mathematick Sciences meddle not with Substances , as Arithmeticke and Geometrie . Theon . 1. de Anim. cap. 1. The nobilitie of Astrologie is more ample , by reason of the more worthinesse of the subiect about which it is conuersant . Astrologie ( saith Alexand. Aphrod . Metaph. 5. doth not dispute of the nature of the Stars , but of their course ; it onely contemplateth their motions , progresses , and regresses . Plato , de Republ. Dial. 7. proueth Astrologie to be not onely conducefull to Agriculture and to Nauigation , but also to militarie Discipline . Of the excellencie of Astronomie you may reade Pliny , lib. 7. cap. 37. of the inuention thereof . Cael. Rhodig . lib. 20. cap. 7. of the Inuentors . Iolidorus , of the vse of it concerning militarie affaires . Cael. Rhodig . lib. 18. cap. 34. of the truth and profit thereof . Io. Dansk . de Saxonia , of the defence thereof . By Gabriel Perovanus , What things euerie one hath found by Coelestiall obseruation . Pliny . Quantum Astronomia metiuntur , tantum , Astrologi mentiuntur ; saith Marcil . Fic . lib. 4. cap. 36. Now those who giue iust reasons , Why judiciarie or Diuinatorie Astrologie ought to be exploded and abandoned , are Epiphanius , disputing against the Pharisies and the Manichees ; Basilius Hexameri , Homil. 1. Chrisost. in Genes . Homil. 5. Saint Augustine also greatly complaineth , how himselfe had been deceiued therewith , and inueigheth not onely against the Art , but also against the Professors thereof : Confess . Lib. 4. cap. 3. and in diuers other of his Works . Bion was wont to say , That those Astronomers were to be held ridiculous , who when they could not discerne fishes in the water swimming towards them on the shore , yet would not blush to say , That they were able to see and discouer those hidden things which were in the heauens . Stobae . Serm. 78. It was a Maxim held by Ariston , That of those things whereof the Philosophers search to haue inspection , some belong to vs to know , and some not , and some things are altogether aboue our reach . Intimating , That the discipline of good manners di● pertaine vnto vs to know , but not vaine Sophismes ; because they were not onely not profitable , but also the breeders of wrangling contentions : but Astrologie and Astronomie were altogether aboue our reach . Stob. Serm. 78. Thales whilest he was earnestly looking vpon the Starres , falling into a ditch , and comming out all bedawbed with durt , was thus taunted by his Maid-seruant ; Iustly , Sir , is this mischance , hapned vnto you , who looke vp towards the heauens to learne what is there , being ignorant in the meane time , of what lieth before your feet . The Poet Accius was wont to say , That hee neuer could giue any confidence to those Augurs and Star-gasers , who onely filled other mens eares with aire , to furnish their own priuat coffers with gold . With this witty Dilemma was Favorinus wont to taunt the judicatorie Astrologers ; Either they predict ( saith he ) things aduerse , or prosperous : if in prosperous things they faile , thou art made miserable in thy frustrate expectation ; if in aduerse things , though they happen not , thou art made miserable by thy vaine feare . If they speake truly , and things happen vnprosperously , thou art made miserable in thy minde , before thy miserie come vpon thee : if they promise happy things , and they in time happen vnto thee ; yet from hence discommoditie notwithstanding doth arise : the expectation of thy hope will more trouble thee with doubtfull suspence , than the fruit thereof when it commeth can yeeld thee profit or delight . Therefore ( he concludeth ) I wish none of any braine or vnderstanding to trouble themselues in seeking after these presaging Astrologers , who presume but vainly , That they can truly predict of such things as are to come . The AEgyptians hierogriphycally ( saith Pier. Valer. lib. 38. pag. 369 ) did signifie Astrologie ; Per maculosam Hinnulij pellem , i. By the spotted skinne of a Dog-fish . It was also emblematically obserued by Nestors Bowle , the great cup which he vsed to quaffe in : which Alciatus , Emblem 101 , expresseth thus : Nestorum geminis Cratera hunc accipe fundis , Quot gravis Argenti , &c. Nestor's great Bowle , with double bottoms made , Forg'd out of massie siluer , was conueyd For obseruation ; being round inchac'd With golden studs , on it foure handles plac'd , On each of which a golden Doue was set . Which Bowle the long-liv'd Nestor ( much in debt To Time and Nature ) onely ( as 't is read ) Of all the Greekes , could lift it to his head , And quaffe it brim'd : for which he was commended . Tell vs , ô Muse , what was by this intended ? In this large Goblet , of so huge a masse , Heav'n with the round circumference figur'd was . Next , in the Siluer mettall fin'd and try'de , The colour of the Firmament's imply'de . Then by the golden studs , the Stars are meant ; The Pleiades , the foure Doues represent . And by the two embossed Bottoms were Figur'd the greater and the lesser Beare . Wise Nestor these by long experience knew , Howeuer they seeme difficult to you . " The Souldier knowes what'longs vnto the Wars , But he that 's learned can command the Stars . Icarus the sonne of Dadalus is another Astrologicall Emblem composed by the same Author ; who flying too neere the Sun , and melting his waxen wings , was precipitated into that sea which stil beareth his name . From whom this admonition is deriued : Astrologus , caveat quicquam praedicere praeceps : Nam cadet Impostor , dum super Astra volat . Astrologer , beware what thou Dost rashly vndergo : Th' Impostor aiming at the Stars , ( Whilst looking high ) falls low . Mathesis or Mathema , is as much as Disciplina , and signifieth Disce , or Doceo . Mathematri are called those Arts which consist of firme demonstrations , in which those which are expert are called Mathematici ; namely those which professe Geometry , Musicke , Arithmeticke , and Astronomie● The Chaldaeans , who in processe of time turned Astronomie into diuining Astrologie , called themselues Mathematicians ; by which they haue made the name notoriously infamous . Iohannes Picus Mirandula , in Astrolog . lib. 12. cap. 2. saith , That Astrologie maketh not men wise : and therefore of old it was only the study of children ; and whosoeuer giueth himselfe wholly to the practise thereof , he giues great occasion and liberty to errors in Philosophie . The Mathematicians or judiciarie Astrologers ( as Tacit. Lib. Histor. 1. relateth ) are a kinde of Professors , to great men vnfaithfull , and to all such as put confidence in them , deceitfull ; and their practise was altogether exploded in Rome . Stobaeus , Serm. 2. de Impudentia , reporteth , That Ariston was wont to say of all such as gaue themselues ouer to Encyclopaedia or Mathematicall discipline , neglecting meane time the more necessarie study of Philosophie ; That they might fitly be compared with the sutors of Penelope , who when they could not enioy mistres , went about to vitiate and corrupt the maids . Dion Cassius tels vs , That the Emperour Hadrian by his skill in this Mathesis could predict things future ; by which he knew Varus not to be long liued : from that verse of Virgil , Ostendit terris hunc tantum Fata , neque vltra Esse sinunt , &c. — i. The Fates will only shew him to the Earth , and then suffer him to be no more . Clemens , lib. 5. Recognit . saith , As it happeneth vnto men who haue dreams , and vnderstand nothing of their certaintie , yet when any euent shall happen they apt their nightly fancy to that which hath chanced : euen such is this Mathesis ; before somthing come to passe , they can pronounce nothing which is certaine , or to be built vpon : but when any thing is once past , then they begin to gather the causes of that which already hath the euent . By the creature Oryges painted or insculpt , the AEgyptians did hierogliphycally figure a Mathematician : for they with great adoration honor their Star Sothes , which we cal Canicula ; and with great curiositie obserue the time when it riseth , because they say the Oryges is sencible of the influence thereof , by a certain sound which it yeeldeth ; and not onely giueth notice of it's comming , but saluteth it when it appeareth rising . Pier. Valer. Lib. 10. Pag. 90. The Emblem . THe Emblem to conclude this Tractat I borrow from Iacobus Catsius , Emblem . lib. 3. which presenteth a hand out of a Cloud , holding a Brand in the fire ; that part which handeth being free , the other flaming ; The Motto , Qua non vrit . It seemeth to be deriued from Eccles. cap. 3.16 . He hath set water and fire before thee , stretch out thine hand to which thou wilt . Before Man , is life and death , good and euill ; what him liketh shall be giuen him . So also Ierem. 21.8 . And vnto this People thou shalt say , Thus saith the Lord , Behold , I set before thee the way of Life , and the way of Death . And Deutronom . 30.19 . I call Heauen and Earth to record this day against you , that I haue set before you Life and Death , Blessing and Cursing , chuse therefore Life , that , &c. Whoso is free , and will willingly run into fetters , what can we call him but a foole ? And he who becommeth a Captiue without constraint , must be either thought to be wilfull , or witlesse . And as Theopompus affirmeth , If the Eye be the chuser , the Delight is short : If the Will ? the end is Want : But if Reason ? the effect is Wisedome . For often it happeneth , after the choice of a momentarie pleasure , ensueth a lasting calamitie . The Authors Conceit hereon is this : Pars sudis igne caret , rapidis calet altera flammis ; Hinc nocet , illaesam calfacit inde manum . Ecce , Bonum Deus , ecce Malum mortalibus affert Quisquis es , en tibi Mors , en tibi Vita patet : Optio tot a tua ' est , licet hinc , licet inde capessus . Elige , sive invet vivere , sive mori . Quid tibi cum Sodoma ? nihil hic nisi Sulphur & Ignis , Quin potius placidum ( Loth duce ) Zoar adi . ¶ Thus paraphrased : Part of the Brand wants fire , and part flames hot ; One burnes the hand , the other harmes it not . Behold , ô mortall Man , whoe're thou be , Good , Bad , both Life and Death , propos'd to thee : God giues thee choice , the one or other try ; By this thou liv'st , and thou by that shalt die . Leaue Sodom then , where Sulphur raines in fire , And ( with good Loth ) to Zoar safe retyre . A morall interpretation may be gathered from the same , with this Motto anexed , Omnia in meliorem partem . Bodinus saith , Men vse to chuse a faire day , by the gray morning ; and strong beasts , by their sturdy limbes : But in choice of pleasures there is no election to be made , since they yeeld vs no profitable vse . Others chuse Aduocates by the throng of their Clients : Physitions , by the fame of their Cures : and Wiues , by their rich Portions or Dowers . And well they comply with the prouerbe , He that maketh his choice without discretion , is like one that soweth his Corne he wots not when , and in the haruest expected reapeth hee knoweth not what . Needfull it is therefore that wee be chary in our choice , since there are so few brought within the compasse of Election . According to that of the Poet. — Pauci quos equus amavit Iupiter , aut ardens evexit ad aethera virtus . There are but few whom vpright Iove doth loue , Or zealous Vertue gaines them place aboue . In another place he saith , Pauci laeta arva tenemus : i. There are but few of vs who attaine to the blessed Fields . If Morallists were so watchfull , how much more ought wee Christians to be wary , how in all things proposed vnto vs , we still ( like Mary in the Gospell ) chuse the better part . For , Liber esse non potest , cui affectus imperant , & cupiditates dominantur : i. he is not said to be free , whom his affections sway , and ouer whom his own lusts and desires haue dominion . Lipsius , Cent. 1. ad Belg. Epist. 5. saith , Vt torrem semiustum ? foco qui tollit , non ea parte arripit & tractat qua incanduit , sed qua ignem nondum accepit , sic nos docet , &c. i. As hee who snatcheth a Brand out of the fire , taketh not hold thereof by that part which is flaming , but rather that which hath not touched the fire ; so we ought not to meddle with the bitter and burning things of Chance , but rather such as are more benign and comfortable . The Authors inuention followeth : Hinc rubet igne sudes , nullis crepat inde favillis , Hinc poterit tangi , sauciat inde manum . Res humana bifrons , tu qua iuvat arripe quicquid , Te super aetherea , te regione fluit . Damna suum lucrum : suagandia luctus habebit : Excipis incumbens , si sapienter , onus . Morosum , nec laeta iuvant , & rideat orbis , Quod gemet ille tamen , quodque quaeratur habet . ¶ Thus paraphrased : Fire here , none there , yet is it but one Brand ; One burnes , the other end scarse heats thine hand . Fate hath two foreheads ; what to hate or loue , To leaue or like , is offered from aboue . Losse hath it's Gaine , and Mourning , a Reward : Stoope willingly , the burden is not hard . Mirth doth not please the Sad ; and though Fate smile , We shall finde some thing to lament the while . A Meditation vpon the former Tractate . I. AId me , ô Lord my God , for there be three Grand enemies , the Flesh , the World , the Diuel : Who with their Nets and Snares insidiat mee , And now and at all times await me euill . I cannot free me from this Body , nor It part from me , but still beare it I must : Thou gav'st it : to destroy it I abhor ; To mar what thou hast made , I were vniust . Yet when I pamper what I dare not perish , What is it lesse than mine owne Foe to cherish ? II. The World inguirts me , and fiue seuerall wayes At once inuades me ; by th' Taste , Touch , and Smel , Hearing , and Sight : not one Sence but betrayes The Fort , and 'gainst the Lord of it rebell . Beauty assaults , and then the Eye giues place : The Syrens sing , by which the Eare is taken : Sweet Vanities haue still the Smell in chace : The Touch by Lust : the Taste by Surfet shaken Thus the vain world doth with temptations round me , Making those Gifts that should preserue , confound me . III. The Diuell , whom our weake Eyes cannot view , Is therefore to be more bewar'd and fear'd , As one that Man doth night and day pursue ; His wounds ( when made ) not felt , his voice not heard . He baits his hooks with pride , with gold , with treasure . A thousand ginnes are for our foot-steps layd ; Bird-lime he hath , and that 's when aboue measure We dote on things by which we are betrayd , Self-loue , Vain-glory , fleshly Lusts , Ambition , All his meere traines to bring vs to perdition . IV. If I be ignorant , he prompts me then To dote on Folly , Wisedome to despise , To prefer Ideots before Learned men , And striue to be sequestred from the Wise. Or if that I in reading take delight , ( At sorted leisure my spare houres to spend ) The Legend of some strange aduenturous Knight , Or fabulous Toy , hee 'l to my view commend . But from mine eye the sacred Scriptures keepe , Persuading th' are too plaine , or else to deepe . V. Or if I after Learning shall enquire , And to the least perfection can attaine ; Either he makes me mine owne Gifts admire , Or others of lesse knowledge to disdaine . Or if my Talent to my selfe conceale , Then to search out things mysticall and hid , Such as God had no purpose to reueale , But in his secret Counsels hath forbid . Assur'd , That 'mongst his other traines and baites , None more than Curiositie God hates . VI. If I be held a famous Rhetorician , Able to equall Herod in his phrase ; Then am I puft vp with that proud ambition , Preferring 'fore Gods honor , mine owne praise . If a good Disputant , then in the stead Of finding out the Truth , with Truth I wrangle ; And trouble with darke Sillogismes my head , What else might seeme apparant to entangle . Or if into Arithmeticke incline , In studying Number , I ferget the Trine . VII . Or if Theologie , ( although the best And choice of Studies ) yet is that not free , Nor can claime priuiledge aboue the rest : Therein he rather most insnareth me . As when I , more than Matter , seeke to please , With curious language or affected straine , Sow to mens elbowes pillowes for their ease , More than Gods honor ; couet Place , or Gaine : When I for feare or fauor their sinnes smother , Or be i' th Pulpit one , abroad , another . VIII . Or when Gods mercies to that height I stretch , That Men thereby the more presumptuous are ; Or on the contrary , his judgement preach So far , as that it puts them in despaire . Or when I shall exceed my strict Commission , By adding or detracting from the Letter : Or when I make too narrow inquisition , And , than mine owne opinion , thinke none better . Or in the Church pretending reformation , I make my Zeale a cloake to Innouation . IX . Or if Philosophie ? the more I striue Of things the naturall causes to finde out , I bring the sweeter hony to his Hive ; For of my God he makes me stand in doubt . And then a thousand arguments he hath , And ev'ry of them pow'rfull to persuade ( Hoping by Reason to confound my Faith ) And proue that all things were by Nature made : And bids my weakenesse no beleefe to lend To any thing that Reason shall transcend . X. He tells me , The Philosophers were wise , And that by search they all things needfull knew ; Their morall vertues sets before mine eyes , Saith , They in act and word were iust and true : With their vprightnesse bids me then compare Our liues that Christianitie professe ; Consider but how different they are , And how we more beleeue , and practise lesse . Then , whither hath to heav'n neerer affinitie , Moralitie in them , or our Diuinitie ? XI . Or if he proue this stratagem too weake , He wills vs after secret things enquire , Into the cabinet of Nature breake , And there to finde what 's worthy to admire . For there is two-fold Magicke , Blacke and White , Studies at first ordain'd to beget wonder ; Such as at once both profit and delight , Amase the gods , and keepe the Furies vnder : Thus lulls mans Sences in a pleasing dreame , Till he be made his Maker to blaspheme . XII . His darts and arrowes are Lust , Enuy , Wrath , Whose poysonous heads are dipt in Stygian fire , And more of that corrupted Nature hath , T' enflame the Spleene , and poyson the Desire , Mortiferous all . Then what shall me betide , Poore wretched Man ? or which way shall I turne ? Thus hedg'd , thus guirt , thus ambusht on each side , Immur'd with hooks , with lime-twigs , darts that burne ; When Sorrow , Ioy , Soure , Sweet , alike appeare , To be but the iust causes of my feare ? XIII . I am iealous both of Hunger and Repast , Of Sleepe , of Watch , of Labour , and of Ease : Nor know in which I more secure am plac't , Because I am hourely tempted in all these . My Iesting , as my Anger I suspect , Lest in my mirth I might some one abuse , Or speake what might to his disgrace reflect , And that 's a sin I know not how t' excuse . Thought ' offend in Wrath be greater far , Yet from the first it doth not take the skar . XIV . Prosperitie I feare , as things aduerse : For as the one by sweetning oft deceiues , So when the other hath with vs conuerse , Despaire or Murmuring it behinde it leaues . Of sinnes in secret I am more afraid Than those in publique , because that 's vnseene ( Being vnknowne ) doth all reproofe evade : Secure , we thinke them hid behinde a skreene . And when Securitie lulls fast asleepe , The Tempter shoots his arrowes , and strikes deepe . XV. The Flesh , in Delicacie doth suggest ; The World , in Vanitie ; the Diuell , he In better things ; for when I am possest With carnall thoughts , the Flesh then speakes to me , Either importuning to lust or sleepe , To idlenesse , to pleasure , or to play , T' excesse , by feeding high , and drinking deepe . When as the World assaults another way , By Arrogance , Ambition , and Vain-glory , Tumor of heart , and things like-transitorie . XVI . When Ire and Wrath , and bitternesse of Spleene Prouokes vs vnto mischiefe , bloud , and strage ; The Diuell then hath made his arrowes keene , And in such passions he doth rore and rage . When I shall feele such in my breast arise , Let me assure my selfe the Tempter's there : Therefore at that time ought I to be wise And valiant , to oppose him without feare . His study is to compasse and inuade ; We ought to watch there be no entry made . XVII . As oft as we resist , we do subdue The great Seducer . Then the Angels sing , And Saints reioyce ( those that are still in view Of the Creator , Heav'ns almighty King. ) That GOD who to this Battell doth persuade vs , And looks vpon vs when we enter list , Still as he spurres vs on , doth likewise aid vs Against that old and crafty Pannurgist : Supports the Weake , the Willing doth defend , And crownes such as continue to the end . XVIII . O giue me courage then , make strong my hand , Thou that dost teach my fingers how to fight ; And lend me pow'r their fury to withstand , Who would depriue me of thy glorious Light , That I , who all my life time haue oppos'd My selfe 〈…〉 my selfe , and against Thee , May by thy tender mercies he inclos'd , And so be 〈◊〉 they shall not ruin mee . That 〈…〉 ●is Body is confin'd to Dust , My 〈…〉 yet finde place among the Iust. Vt Pila concussus , resurge● . S. MICHAEL ARCHANGEL Ex Sumptib Harbottel Grimstone Armig : Ia droeshe●t sculpt THE ARGVMENT of the eighth Tractat. OF Sathans Wiles and Feats praestigious , Appearing wondrous and prodigious , Confirm'd by Histories far sought . Of Novels by bad Daemons wrought : And first of such is made expression , That still with Mankinde seeke congression , ( To whose Fall they themselues apply ) Call'd Succubae and Incubi . To finde those further we desire , Of Water , Earth , the Aire , and Fire ; And what their workings be to know , As well aboue , as here below . How Authors 'mongst themselues agree , What Genij and Spectars bee . Faunes , Syluanes , and Alastores , Satyres , with others like to these . With Stories mixt , that grace may win From such as are not verst therein . The second Argument . MIchael , whom Sathan durst oppose , Can guard vs from inferior Foes . The Arch-Angell . THose Sp'rits call'd Daemons , some haue apprehended , Are with mens iniuries oft times offended ; And when againe they humbly shall submit , They are soone pleas'd all quarrels to forget . They after Diuine worship are ambitious , And when fond Men grow vainly superstitious , ( As thereto by their ignorance accited ) In their idolatrous Rites th' are much delighted . To them belongs the Augurs Diuination , And such coniectures as by th' immolation Of Beasts are made : whateuer did proceed From Pythia's raptures , or hath been agreed To issue from vaine Dreames ; all Calculation By such like signes , came first by th' instigation Of Daemons . Homer therefore gaue them stile Of gods ; nor doubted in the selfe same file To number Iupiter . But we , whose faith On Gods knowne workes more firme assurance hath , By sacred Scriptures , title Daemons those Who ( by him first created ) dar'd t' oppose His Diuine Will , and being ill affected , Were for their Pride headlong from heav'n dejected . Some in their fall still hanging in the aire , And there imprison'd , till they make repaire To the last dreadfull doome ; and such await Mans frailties hourely to insidiate : Prone to his hurt , with tympanous pride inflam'd , Burning with Enuy not to be reclaim'd ; Deceitfull , from bad purpose neuer chang'd , Impious , and from all justice quite estrang'd ; And with th' inueterat malice in them bred , Inuading Bodies both aliue and dead . But whatsoeuer war they shall commence Against vs , whether vnder faire pretence , Or hostile menace , do well , and not feare ; He that the Soule created , will appeare In it's defence , and if we boldly fight , Put their strong forces and themselues to flight . Plato , acknowledged one God alone ; The rest , whom others in the heav'ns inthrone , He Daemons calls , and Angels . Thermegist Doth likewise on one Deitie insist ; And him he names Great , beyond all extension , Ineffable , not within comprehension . The other Sp'rits lye vnder Statues hid , And Images , whose worship is forbid : And these the breasts of liuing Priests inspire , And from the Intrals ( e're they touch the fire ) Pronounce strange Omens . These the Birds flights guide , And mannage such things as by Lots are try'de : The doubtfull Oracles they lend a tongue , Prounouncing Truths with Lies , Lies Truths among , Confounding them : all things obvolved leaue , ( Deceiv'd themselues , they others would deceiue . ) They waking trouble vs , molest our sleepe ; And if vpon our selues no watch we keepe , Our bodies enter , then distract our braine , They crampe ou● members , make vs to complaine Of sickenesse or disease , and in strange fashion They cause vs to exceed in Ioy or Passion : And making vs one vniuersall wound , Pretend to loose what they before had bound ; When as the wonder-seeming remedie Is onely their surcease from injurie . For all their study , practise , and delight , Is but to moue vs to proue opposite To the Creator , as themselues haue bin , That , guilty of the same rebellious sin , By their accitements being made impure , We with them might like punishment endure . Let 's heare how Apulcius doth define them ; ( Saith he ) these proper adjuncts we assigne them , Of a thin Airy body they exist , And therefore can shift places as they list ; Of rational apprehension● passiue minde , Eternall , and no end can therefore finde . Another writes , These Spirits are much joy'd At Bloud-shed , when man is by man destroy'd . At riotous Feasts they 'bout the tables stalke , Prouoking to vaine words and obseene talke , Persuading Man in his owne strength to trust ; Deuise Confections that stirre vp to lust : And when their pow'r on any Wretch hath seis'd , Persuade , That with the sin God 's not displeas'd . Th' assume the shape of such as are deceast , And couet to be counted gods at least . Surcharg'd with joy these are not , to behold When troubles and afflictions manifold Pursue the Saints of God , and his Elect ; As hauing in themselues a cleare inspect , By persecution , such , and tribulation , Are lab'ring in the path to their saluation . But when they finde our hearts obdure and hard , To Pietie and Goodnesse vnprepar'd ; Or when they see vs deviat and erre , And before Vertue , Vanitie preferre , Then are they merry , they clap hands and shout , As hauing then their purpose brought about . The Hunter hauing caught vs in the Toile , Seiseth his prey , and triumphs in the spoile . We do not reade , That Sathan did once boast When patient Iob had all his substance lost , Nor seeing ( by th' aduantage he had ta'ne ) His Sonnes and Daughters by a Whirle-winde slaine ; When hauing lost all , he could lose no more , And now from head to heele was but one fore : Not all this mov'd him . Had he made reply To her that bad him to curse God and dye , By vtt'ring any syllable prophane , Then he and his would haue rejoc'd amaine . Nor in Pauls thirst or hunger was he pleas'd , Nor when he was by cruell Lictors seis'd , And hurry'd to the Gaole , ( there gyv'd and bound ) Or shipwrackt , in great perill to be drown'd , The Barke beneath him bee'ng in pieces torne ; Nor when the bloudy Iewes his death had sworne , Scourg'd , buffetted , and bandied vp and downe : They knew this was the way to gaine a Crowne ; To them 't was rather torment worse than Hell , That in these conflicts he had fought so well . Who gladly had exulted in the aire , If they could once haue brought him to despaire . Some Sophists held Daemon the part to be Of the Soules intellectuall Facultie . We reade th' Apostle thus : The Wisedome wee Of God , speake to you in a Mysterie : Ev'n the hid Wisedome which to our saluation He did ordaine before the Worlds creation . But to the Princes of this world not showne , As left to them meere doubtfull and vnknowne : Which had it been reueal'd to them , they than Would not haue crucify'd that God and Man , The Lord of Glory . Some this Text expound . ( Building it seemes on no vncertaine ground ) That by the Princes of this World , he meant The Daemons , who of th' Aire haue gouernment , Call'd Pow'rs and Potestats . It cannot stand With reason , That the Iewes ( without command Or pow'r within themselues ) so styl'd should be , Bee'ng subiects to the Roman Monarchie . Neither can properly we make restriction To Pilat , who had then the jurisdiction Of Rome in his owne hand , because that hee Labor'd in all he could to set him free ; Said , he could finde no fault with him . And when , At th' instance of those bloudy minded men , He spake that Sentence , ( which he would haue stayd ) He call'd for water , and in washing said Vnto all those that then about him stood , Lo , I am guiltlesse of this iust Mans blood . These were the Princes , by whose ignorant pride The Lord of Glory was condemn'd , and dy'de . They knew him to be Man , cleane , without spot ; But for the Sonne of God they knew him not . Had they but knowne his innocent Bloud was shed To revive those who in their Sinnes lay dead● And ransome them from their insidiation , ( As being the sole meanes of our Saluation ) Sathan then durst not boldly to haue venter'd , And into Iudas ( call'd Iscariot ) enter'd : For he by finding that , might eas'ly know 'T would be of his owne Kingdometh ' ouerthrow . Let 's heare Prudentius : Of the sincere way , We may presume God is the Guide and Stay : There 's but one path , through which , whom hee electeth , ( Lest they should wander ) he himselfe directeth . It lies vp a steepe hill that 's hard to clime , And the more difficult , the more sublime . At the first entrance nothing doth appeare But what is intricate , horrid , austere , Sad , and still threatning danger : when thy feet Hath measur'd it to the end , thou then shalt meet With all things sweet and pleasant , sights excelling , And pretious Riches with aboundance swelling . All objects then shall shew both cleare and bright , As being luster'd by eternall Light : Then nothing shall seeme difficult or hard , But of thy labor thou shalt reape reward . Yet in thy trauell vp this craggy Hill Thou shalt finde Sathan at thine elbow still , Persuading thee a smoother Road to tread , To which a thousand paths and by-wayes lead ; Through which the bearded Sophist he mis-guides : The Vsurer there , with vnsuspected strides Walks merrily ; and he whom Honor blindes , A pleasant journey to destruction findes . Some by the tongues of Birds he doth allure , And others by vaine Auguries assure , By trusting too much to vaine Prophesies , And the mad Sibils trifling Ambages . Some he by Magicke spels doth headlong driue ; Others by Knowledge , though demonstratiue . But take thou heed of this sweet erring way , In which by thousand turnings thou mayst stray ; Hauing a Guide that teacheth Diuiation , And turnes thee from the path of thy saluation . Incredible it seemes , beleev'd by few , And yet by autient Writers held for true , That the bad Spirits at their pleasure can Assume the shape of Woman or of Man , And with each Sex carnall commixtion vse , Fraile Mankinde to dishonor and abuse . Those that in masculine shape with women trade , Call'd Incubi : the other that are said To put on foeminine feature , and so lye Prostrat to man● are called Succubae . Nor do they vse such damned copulation Because in it they take least delectation : But rather by such diuellish commission , To draw men headlong with them to perdition . The substance by the which they generat , and How't is transfus'd , whoso would vnderstand , Let them the bookes of Scotus well peruse ; It is no subiect for my modest Muse. Yet that such are , ( though I should silent be ) Heare what Saint Austin saith ; 'T is told to me , ( By men of worth , whose faith I cannot blame , And such as were eye-witnesse of the same ) The Faunes and other Sylvan beasts most rude , Gotish in act , and by the multitude Call'd Incubi , insidiat by the way Women , to make of them their lustfull prey . All Germany with Witches much annoyd , Two graue and learned men , before employd In many Causes both of depth and weight ) Were chosen by Pope Innocent the eight , And a large Patent granted therewithall , T' extirp the Witches thence in generall . These two affirme , They oftentimes haue been Where such old Crones and Beldams they haue seen Flat on their backes , vsing th' immodest fashion , As in the very act of generation , Mouing their bodies ; yet to th' outward eye No Sp'rit perceiv'd of any stander by . But the foule act imagin'd to be past , A filthy noysome Vapor rose at last , ( In bignesse of a man ) from her embrace , And at the instant vanisht from the place . In their large stories it is likewise read , Husbands haue tooke these Incubi in bed With their faire wiues , their figures by them stretcht : Which seeing they haue run and weapons fetcht . But th' one soone vanisht from their soft embraces ; Th' other call'd jealous fooles , vnto their faces . Not far from Rotemburch this chance befell : One of these Sp'rits ( it seemes new rais'd from Hell ) Makes himselfe suitor to a Maid , yong , faire , Louely , wel featur'd , and a Great mans heire : He haunts the house , makes shew of mighty treasure , But , more than all , to loue her aboue measure : Yet that his Liuing lies far off , pretends . His noble Host inuites him , with his friends , To diuers feasts and banquets . My braue Wooer Before he comes , rich Presents sends vnto her : To make his way , the Seruants he bribes round , Bespeakes the rarest musicke can be found ; The night he reuels , and he sports the day , And all in hope to beare the Wench away : His prodigall expences grow so hye , His Host suspects whence he should haue supply , Especially his land lying so remote . Meane time the Maid from liking growes to doat , Thinking to haue her fortunes much encreast , And she be made a Princesse at the least . But e're the Contract , the good man in feare He might be other than he did appeare , Inuites one day , together with his Ghest , A retyr'd man that deuout life profest , And was of most religious conuersation . He at the table frames a disputation Concerning Sanctity and holy things , And still for euery proofe he Scripture brings . At which my lusty Louer alters face , And saith , That a full table is no place For such discourse , but sportiue jests are best , And pleasant talke , to make the meat disgest . The good old man perceiuing by his looke And change of cheare , he Gospell could not brooke , Rose at the table , and cry'd out amaine , Auaunt thou Fiend , with thy infernall traine ; Thou hast no pow'r ( howeuer thus disguis'd ) O're them who in Christs name haue beene baptis'd : The roaring Lion shall not vs deuour , That in his bloud are ransom'd from thy pow'r . These words , with such like , were no sooner spoke , But he with all his traine vanisht like smoke , And of his people they no more could finde , Sauing three ougly bodies left behinde , ( With a foule stench ) and they were knowne to bee Felons before-time strangled on a tree . Now of those Sp'rits whom Succubae we call , I reade what in Sicilia did befall : Rogero reigning there , a yong man much Practis'd in swimming ( for his skill was such That few could equall him , ) one night bee'ng late Sporting i' th sea , and thinking then his Mate Had been before him , catcht him by the haire , To drag him to the shore ; when one most faire Appear'd to him , of a most sweet aspect , Such , a censorious Cynicke might affect , Though he had promis'd abstinence . Her head Seem'd as in golden wires apparelled ; And lo , quite naked shee 's before him found , Saue that her modest haire doth cloath her round . Astonisht first to see so rare a Creature , Richly accomplisht both in face and feature , He viewes her still , and is surpris'd at last ; And ouer her his vpper garment cast , So , closely brought her home , and then conueyd Her to his priuat chamber , where she stayd So long with him , that he with her had won Such grace , she was deliuer'd of a Son Within some forty weekes . But all this while , Though she had lent him many a pleasant smile , ( Not making anything betwixt them strange , That wife might with her husband interchange ) She neuer spake , nor one word could he heare Proceed from her ; which did ●o him appeare Something prodigious . Besides , it being knowne How this faire sea● 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 swi●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 sho● in the Sky , Of equall sise , to all apparantly . Neere to the Village cal'd Taurometane In Sicily , a Merchant bred in Spaine , Coasting that way , sees where before him stand Ten Smiths , and each a hammer in his hand , About them leatherne aprons : and before He can aduise well , he espies ten more ; And one aboue them all ( like Vulcan ) lame , So shapt , that you would take him for the same Describ'd in Homer . Him the Merchant asks , To what place they were bound ? About out tasks , Vulcan replies : Is it to thee vnknowne , How famous we are late in AEtna growne ? Which if it be , lag but a while behinde , And see what thou with thousands more shalt finde . To whom the Merchant ; What worke can there bee For men of your profession , where we see Nothing but drifts of snow , the mountaines clad In Winters cold , where no fire can be had ? That shall be try'd ( said Vulcan once againe ) And with that word he vanisht with his traine . At which the Merchant with such feare was strooke , That all his limbes and joints were Ague-shooke : To the next house his faint steps he applies , And had no sooner told this but he dies . His life set with the Sun. E're mid-night came , The vast Sicilian Mount was all on flame , Belching forth fire and cinders , and withall , Such horrid cracks as if the rocks would fall , And tumble from their height , into the Plaine , Mixt with such tempests both of Haile and Raine , Such bellowing shriekes , and such a sulphur smell , As had it been the locall place of Hell. This dismall night so dreadfull did appeare Vnto all such as did inhabit neere , They left their houses , to seeke dens and caues , Thinking no place so safe then as their graues . And of this nature are those fires oft seene Neere Sepulchres , by which many haue beene Deluded much , in Church-yards and such places , Where the faint-hearted scarce dare shew their faces . Such are the Ignes Fatui that appeare To skip and dance before vs ev'ry where . Some call them Ambulones , for they walke Sometimes before vs , and then after stalke . Some call them leaping Goats ; and these we finde All to be most malicious in their kinde , By leading Trauellers out of their way , Else causing them mongst theeues or pit-falls stray ; And such are Sulphur-colour'd : others , white , And these haunt ships and Sea-men in the night , And that most frequent when a tempest 's past , And then they cleaue and cling close to the mast . They call it Helena if one appeare , And then presage there 's some disaster neere . If they spie two , they iudge good shall befall them , And these ( thus seene ) Castor and Pollux call them . And from that kinde of Sp'rits the Diuination Held in fore-times in such great adoration , Okumanteia call'd , seemes to haue sprung ; As likewise those by th' antient Magi sung , Onichomanteia , Libonomantia , Capnomantia , Piromantia , And Thurifumia . But I cannot dwell On circumstance , their sev'rall Rites to tell . Spirits of th' Aire are bold , proud , and ambitious , Envious tow'rd Mankinde , Spleenfull , and malicious : And these ( by Gods permission ) not alone Haue the cleare subtill aire to worke vpon , By causing thunders and tempestuous showr's , With harmefull windes : 't is also in their pow'rs T' affright the earth with strange prodigious things , And what 's our hurt , to them great pleasure brings . Of their so rare effects Stories are full ; Amongst the Attribates , it rained wooll . In good Saint Ambrose time two armies ●ought In the aires Region , and great terror brought Vnto all France ; Hugh Capet making claime Vnto the Crowne , ( if we may credit Fame , And Histories , which are not writ in vaine ) There fell from heav'n great store of Fish and Graine . Philostratus ( in whom was found no flaw ) Writes , Apollonius 'mongst the Brachmans saw Two Tombes , which opened , windes disturb'd the aire ; But shut , the sky was calme , the season faire . Eunapius and Suidas both record , How Sepater could with one Magicke word Command the Windes ; and was adiudg'd to dye , Because he kept them fast , when as supplye Of corne vnto Byzantium should be brought . But ( to spare these ) had we no further sought Than sacred Historie ; In Iob we finde , How Sathan did stir vp a mighty winde , Which where his sonnes and daughters feasting were , Did the whole house demolish , rend and teare . The Finnes and Laplands are acquainted well With such like Sp'rits , and Windes to Merchants fell , Making their cov'nant , When and how they please They may with prosp'rous weather crosse the feas . As thus ; They in an hand-kerchiefe fast ty Three knots : vnloose the first , and by and by You finde a gentle gale blow from the shore . Open the second , it encreaseth more , Fo fill your sailes . When you the third vntye , Th' intemperat gusts grow vehement and hye . Of Ericus the King of Goths 't is said , That as he turn'd his hat , the winde he stayd : Nor did there euer any neere him know The piercing aire vpon his face to blow . It is reported of learn'd Zoroaster , ( Who of art Magicke was the first Art-master ) That by such Spirits , in a stormy day , And mighte whirle-winde , he was borne away . And from this kinde that diuination springs Call'd AEromantia ; by which thousand things Haue been conjectur'd from the conjur'd Aire . When mustring Armies in the clouds repaire . Chariots , and such ; to iudge what shall befall From them , they Terotoscopeia call . A third there is , ( I almost had forgot ) Ornithomanteia , when by Birds they wot . Spirits that haue o're Water gouernment , Are to Mankinde alike maleuolent : They trouble Seas , Flouds , Riuers , Brookes , and Wels , Meeres , Lakes , and loue t' enhabit watry Cels ; Thence noisome and pestiferous vapors raise . Besides , they Man encounter diuers wayes ; At wrackes some present are ; another sort Ready to crampe their joints that swim for sport . One kinde of these th' Italians Fatae name ; Feé the French ; We , Sibils ; and the same Others , White Nymphs ; and those that haue them seen , Night-Ladies , some , of which Habundia Queene . And of this sort are those of which discusse Plutarch and ( out of him ) Sabellicus . Numa Pompilius , who did oft inuite The best of Rome to feast with him by night , Neuer made vse of market to afford Rich choice of dainties to his sumptuous bord ; Each tastefull Delicat that could be thought , Without all cat'ring , or prouiding ought , Did of their owne accord themselues present , To giue th' invited ghests their full content , To all their admiration : Which is said Was onely by the Nymph Egeria's aid , With whom he had conuerse ; and she we finde , Of force must be a Spirit of this kinde . Scotus Parmensis but few yeares ago , ( As some report ) his Magicke Art to show , Practis'd the like , inuited mighty States , And feasted them with princely Delicates : And yet these seeming viands were of all That tasted them , merely phantasticall . Though they rose sated , yet no sooner thence Departed , but they had no feeling sence Of feeding Hunger , or of quenching thirst , But found themselues more empty than at first . And with such banquets ( as Philostratus Writes ) was Apollonius Tyanaeus Receiued by the Brachmans . With like cheare , Petrus Albanus and Pasaetis were Custom'd to feast their Ghests . And of this sort ( Namely White Nymphs ) Boëthius makes report , In his Scotch Historie : Two Noblemen , Mackbeth and Banco-Stuart , passing then Vnto the Pallace where King Duncan lay ; Riding alone , encountred on the way ( In a darke Groue ) three Virgins wondrous faire , As well in habit as in feature rare . The first of them did curtsie low , her vaile Vnpinn'd , and with obeisance said , All haile Mackbeth Thane Gl●vius . The next said , All haile Caldarius Thane . The third Maid , Not the least honor vnto thee I bring , Mackbeth all haile , that shortly must be King. These spake no more . When Banco thus reply'de , Ill haue ye done , faire Ladies , to diuide Me from all honors : How comes he thus growne In your great grace , to promise him a Crowne ? And I his sole companion , as you see , Yet you in nothing daigne to guerdon mee . To whom the first made answer , Yes , we bring To thee much happier Fate ; for though a King Mackbeth shall be , yet shall he reigne alone , And leaue no issue to succeed his Throne . But thou ô Banco , though thou dost not sway Thy selfe a Scepter , yet thine Issue may , And so it shall ; thine Issue ( do not feare ) Shall gouerne Scotland many an happy yeare . This spoke , all vanisht . They at first amas'd At the strange Nouell , each on other gas'd ; Then on they road , accounting all meere fictions , And they vaine Spectars , false in their predictions : And sporting by the way , one jeasted thus , Haile King of Scotland , that must gouerne vs. To whom the other , Like salutes to thee , Who must of many Kings the Grandsire bee . Yet thus it happen'd after ; Duncan slaine By Mackbeth , he vsurpt and 'gan to raigne , Though the dead King had left two sonnes behinde . More seriously then pondring in his minde The former apparition , casts about , How Banco ( of the Scotch Peeres the most stout ) Might be cut off , doth solemnely inuite Him and his sonne Fleanchus one sad night Vnto a banquet , where the Father dies ; But shadow'd by the darknesse , the Sonne flies . Now the small sand of Mackbeths glasse bee'ng run , ( For he was slaine by Malcolme , Duncans son ) In processe , the Crowne lineally descended To Banco's Issue ; and is yet extended In ample genealogie , remaining In most renowned CHARLES , amongst vs reigning . My promis'd brevitie be mine excuse , Else many stories I could here produce Of the like nature , purport , and condition . For we may reade Ollarus the Magition Commanded like Familiars ; who 't is sed , With his inchanted shooes could water tred , And neuer hasard drowning . The like fame Another , that Othimius had to name , Behinde him left . Hadingus King of Danes , Mounted vpon a good Steed , by the raines Th' Inchanter tooke , and crosse the main sea brought him Safe , whilest in vaine the hot pursuer sought him . Oddo the Danish Pyrat , by the aid Of the like Sp'rits , whole Nauies durst inuade , And with his Magicke Charmes could when he please Raise mighty stormes , and drowne th●m in the seas . At length by one of greater practise found , Aiming at others Wracke , himselfe was drown'd . Some Authors , vnto this accursed Tribe Of watry Daemons , Deluges ascribe , And flux of waters . Such we reade were knowne Whilest Damasus was Pope , when ouerthrowne Were many cities in Sicilia . And By Historiographers we vnderstand , The like chanc'd in Pope Alexanders dayes In Italy , afflicting diuers wayes . Both losse of beasts , and great depopulation In Charles the fifts time , by an Inundation Happend in Holland , Zeeland , Friseland , these Had their maritime shores drown'd by the seas . In Poland , neere Cracovia , chanc'd the same : And in one yeare ( if we may credit Fame ) In Europ , besides Townes and Cities , then Perisht aboue fiue hundred thousand men . To these belong what we call Hydromantia , Gastromantia , Lacomantia , Pagomantia . Touching the Spirits of the Earth , there bee Of diuers sorts , each knowne in his degree , As Genij , the Domesticke gods , and those They Lares call , Spectars , Alastores , Larvae , Noone-Diuels , Syluanes , Satyrs , Fawnes , And they frequ●nt the Forrests , Groues , and Lawnes . Others , th' Italians F'oletti call . Paredrij there are too ; yet these not all . Now what these Genij are , Philostratus , Eunapius , Athenaeus , Maximus , With all the other Platonicks , profest Them to be Sp'rits of men before deceast ; Who had they liv'd a good life , and vnstain'd , By licence of th' Infernall Pow'rs obtain'd , In their owne houses to inhabit still , And their posteritie to guard from ill ; Such they call'd Lares . But all those that lead Liues wicked and debosht , they being dead , Wandred about the earth as Ghosts exil'd , Doing all mischiefe : such they Larvae stil'd . And of this kinde , that Spirit we may guesse Remembred in the booke of Socrates ; Who in the shape o● Moses did appeare The space togethe● of one compleat yeare I' th Isle of Creet ; persuading with the Iewes There liuing , That he such a meanes would vse , That if they met at a fixt day , with ease He would traject them dry-foot through the seas . To which they trusting , by appointment meet , All , who that time were resident in Creet , And follow their false Captaine , lesse and more , Ev'n to the very margent of the shore . Then turning tow'rds them , in a short oration Bespeakes them thus ; O you the chosen nation , Behold as great a wonder from my hand , As your fore-fathers did from Moses Wand . Then with his finger points vnto a place 'Twixt them and which a Creeke ran , ( no great space , And seeming shallow ) All of you now fling Your selues ( saith he ) and follow me your King , Into this sea ; swim but to yonder strand , And you shall then arriue vpon a land , From whence I will conduct you ev'ry man Dry-foot into a second Canaan . He plungeth first , they follow with one minde , In hope a second Palestine to finde . But hauing past their depths , the rough windes blew , When this Seducer straight himselfe withdrew , Leaues them to ruin , most of them bee'ng drown'd , Some few by fish-boats sav'd , he no wher● found . With these the Spectars in some points assent , Bee'ng tow'rds Mankinde alike maleuolent : Whose in-nate malice nothing can asswage , Authors of death , depopulation , strage . By Origen they are Alastares nam'd : By Zoroaster , bloudy , and vntam'd . Concerning which , the learned mens opinion Is , That Abaddon hath of them dominion . What time Iustinian did the Empire sway , Many of these did shew themselues by day , To sundry men both of good braine and sence ; After which follow'd a great Pestilence , For to all such those Spectars did appeare , It was a certaine signe their death drew neare . King Alexander , of that name the third That reign'd in Scotland ( if Boethius word May be beleev'd ) by match himselfe ally'de With England , tooke Ioanna to his Bride , Sister to the third Henry . She bee'ng dead , ( And issuelesse ) he after married Marg'ret his daughter ; Did on her beget Prince Alexander , David , Margaret . These dying in their nonage , and she too , ( With sorrow as most thinke ) the King doth woo Iolanta the faire daughter ( as some say ) Vnto the great Earle of Campania : Being ( as 't seemes ) most ardently inclin'd , After his death to leaue some heire behind . In the mid Reuels the first ominous night Of their espousals , when the roome shone bright With lighted tapers ; the King and the Queene leading The curious Measures , Lords and Ladies treading The selfe same straines ; the King looks backe by chance , And spies a strange intruder fill the dance ; Namely a meere Anatomy quite bare , His naked limbes both without flesh and haire , ( As we decipher Death ) who stalks about , Keeping true measure till the dance was out . The King with all the rest afrighted stand ; The Spectar vanisht , and then strict command Was giv'n to breake vp reuels , each 'gan feare This Omen , and presage disaster neere . If any aske , What did of this succeed ? The King soone ●fter falling from his Steed , Vnhappily dy'de . After whose death , ensuing Was to the land sedition , wracke , and ruin . The Syluanes , Fawnes , and Satyrs are the same The Greekes Paredrij call , the Latines name Familiar Spirits ; who though in outward shew They threat no harme , but seeme all good to owe Poore ambusht mankinde ; though their crafty Mines And snares do not appeare by ev'dent signes , Yet with malicious hate they are infected , And all their deeds and counsels are directed To make a faire and flatt'ring preparation Vnto the bodies death , and soules damnation . And of these Spirits ( as Macrobius saith ) The mount Pernassus in aboundance hath , Neere to mount Hecta . And Olaus writes , The like appeare most frequently by nights , And verbally deliuer kinde commends To men ; from their deceast and shipwrackt friends . Vsing their helpe , one Iohn Teutonicus By Acromaticke Magicke sported thus . This Iohn was knowne a bastard , and yet had Great fame for learning : who in Halberstad Had for his worth admittance to a place Where none but the Nobilitie had grace To be in Commons ; yet it seemes , so great Was his repute , with them he sate and eat . But yet with small content ; the yong men proud Of their high noble births , much disallow'd His company , and tooke it in great scorne To sit with one , though learn'd , yet basely borne ; And whether they were serv'd with flesh or fish , His bastardy was sauce still in his dish . But skil'd in hidden Arts , I will ( thought he ) Some sudden means deuice , henceforth to free My selfe from all their scoffes and taunts . Hee then Inuites vnto his chamber those yong men Who most seem'd to oppose him ; feasts 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 su●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 Si● 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 prodigalitie was such , His exhibition he exceeded much : And when his money was exhausted cleane , His credit flaw'd , and there remain'd no meane Either to score or pawne ; he walks alone , And fetching many a deepe suspire and grone , His melanch'ly grew almost to despaire : Now , as we finde , the Diuels ready are And prest at such occasions ; ev'n so than One of these Sp'rits in semblance of a man Appeares , and of his sadnesse doth demand The cause : Which when he seem'd to vnderstand , He makes free protestation , That with ease He can supply him with what Coine he please . Then from his bosome drawes a Booke , and it Presents the Youth , and saith , If all that 's writ Within these leaues thou giv'st beleefe to , I Will furnish all thy wants , and instantly ; Vpon condition thou shalt neuer looke On any page , or once vnclaspe the booke . The yong man 's pleas'd , the contract he allowes , And punctually to keepe it sweates and vowes . Now ( saith the Spectar ) note and vnderstand What thou seest done : Then holds in his left hand The fast-shut booke ; his right he casts about , Then with his thumbe and finger stretched out , ( Meaning the middle of that hand ) holds fast The charmed Volume , speaking thus at last , Natat as saliat Aurum : and instantly Six hundred Crownes into his pocket fly . This shew'd and done , he stands himselfe aloofe , Giues him the Booke , and bids the Youth make proofe As he before did . The same order kept , The selfe same summe into his bosome leapt . They part ; the youthfull Schollar is surpris'd With ioyes incredible : and well advis'd Within himselfe , thinks he , How should I curse , To lose this , ( more than Fortunatus Purse . ) Which to preuent , the surest way I 'le chuse , Transcribiug it , lest I perchance might loose Th'originalll copy . Then downe close he sits , Shuts fast his dore , and summons all his wits , From hand to hand the Booke he moues and heaues , Weighing and poising the inchanted leaues ; Then layes it ope . But in the stead of Histories Or Poëms , he spies nought saue Magicke mysteries . First page by page he turnes it ouer all , Saue Characters most diabolicall , He nothing sees : then pausing a good space , His eye by chance insists vpon a place , At which he wonders ; namely'a circle that Is fill'd with confus'd lines , he knowes not what Their meaning is ; and from the Center riseth A Crucifix which the Crosse much disguiseth , Clov'n through th' midst , and quite throughout dissect , Aboue , an head of horrible aspect , Resembling the great Diuels , ougly foule , Which seemes on his rash enterprise to scoule . On the right side two Crosses more appeare , That after a strange guise conioyned were ; And these are interchangeably commixt , And vpon each a Caca-Damon fixt . Vpon the left , that part exposed wide , Which modest women most desire to hide . Oppos'd , as ev'n as iust proportion can , Was plac'd th' erected virile part of man. At these much wondring , and asham'd withall , He feeles a sudden feare vpon him fall , Which Feuer shakes him , his eye 's dull and dead , And a strange megrim toxicates his head , Imagining behinde him one to reach , Ready t' arrest him for his promise-breach . He calls aloud , his Tutor is by chance At hand , beats ope the dore , and halfe in ●●ance He findes his Pupill , and before him spies This booke of most abhorrid blasphemies : And questions , how it came there ? He tells truth . Then he in stead of chiding , cheares the Youth : And hauing caus'd a great fire to be made , Now sacrifice this cursed Booke , he said . The Pupill yeelds , the flame about it flashes , Yet scarce in a full houre 't is burnt to ashes , Though it were writ in paper . Thus we see , Though these Familiar Spirits seeming bee Mans profest friends , their loue 's but an induction Both to the Bodies and the Soules destruction . Explicit Metrum Tractatus octavi . Theologicall , Philosphicall , Poeticall , Historicall , Apothegmaticall , Hierogliphicall and Emblematicall Obseruations , touching the further illustration of the former Tractat. PRide was the first sinne , and therefore the greatest . It was the Fall of Angels ; and is that folly in Man to bring him to perdition . It striueth to haue a hand in euery noble Vertue , as it hath an interest in euerie detestable Vice. The Valiant it swells with vain-glory , the Learned with selfe-conceit . Nay further , it hath beene knowne , That men of most submissiue spirits haue gloried , That they could so far humble themselues , as being proud , that they haue not been more proud . It hath made zealous men presume of their merit , wretched men to boast of their misery . Come to the Deadly sins ; It is Pride in the Enuious man , to maligne the prosperitie of his neighbor ; in the Wrathfull man , to triumph in the slaughter of his enemy ; in the Luxurious man to trick himselfe vp , and glory in the spoile of his Mistresse : in the Sloathfull , to scorne labour , and delight in his ease : in the Auaritious , to despise the Poore , and trust in his aboundance . According to that of Ovid , in the fift booke of his Metamorph. Sum foelix , quis enim neg at hoc ? foelixque manebo . Hoc quoque quis dubitat ? tutum me copia fecit . Happy I am , for who can that deny ? And happy will remaine perpetually . For who shall doubt it ? Plenty makes me such , Bee'ng made so great that Fortune dares not touch . Pride ( saith Isiodor ) est amor propriae excellentiae , It is a loue of our proper excellencie . Saint Augustine telleth vs , That all other vices are to be feared in euill deeds ; but Pride is not to be trusted euen in good actions , lest those things which be laudibly done , and praise-worthy , bee smothered and lost in too much desire of Praise . Humilitie maketh men like Angels , but Pride hath made Angels Diuels . It is the beginning , the end , and cause of all other euills ; for it is not onely a sinne in it selfe , but so great an one , that no other sinne can subsist without it . All other iniquities are exercised in bad deeds , that they may be done ; but Pride in good deeds , that they may be left vndone . Pride , saith Hieron . was borne in heauen , still striuing to possesse and infect the sublimest mindes : and as if it coueted still to soare vp to the place from whence it fell , it striues to make irruption and breake into the glory and power of men , which first broke out from the glory and power of Angels ; that whom it found Copartners in nature , it might leaue Companions in ruin . From heauen it fell , ( saith Hugo ) but by the suddennesse of the fall , hauing forgot the way by which it fell , though thither it aime , it can neuer attaine . All other Vices seek only to hinder those Vertues by which they are restrained and brideled , as Wantonnesse Chastitie , Wrath Patience , and Avarice Bounty , &c. Pride onely aduanceth it selfe against all the Vertues of the minde , and as a generall and pestiferous disease , laboureth vniuersally to corrupt them . Now the signes by which Pride is discouered and knowne , are , Loquac●ty and clamor in speech , bitternes in silence , dissolutenesse in mirth , impatience in sadnesse , honesty in shew , dishonestie in action , rancor in reprehension , &c. Prides Chariot is drawne with foure horses , Ambition after Power , the Loue of our owne Praise , Contempt of others , Disobedience in our selues . The Wheeles are , the Boasting of the minde , Arrogance , Verbositie , and Lightnesse . The Charioter is the Spirit of Pride . Those which are drawne therein , are the Louers of this world . The Horses vntamed , the Wheeles vncertain , the Coach-man peruerse , those drawne , infirme . The Humble are taken vp into heauen , the Proud are throwne downe vpon the earth ; so that by an interchangeable permutation , the Proud fall on the place from whence the Humble are exalted : And from whence sathan ( puft vp ) fel , the Faithfull man plucked vp , ascend . Iunius , de Vilitate Condition . Human. vseth these words ; Pride ouerthrew the Tower of Babel , confounded the Tongues , prostrated Goliah , hanged Hamon , killed Nicanor , slew Antiochus , drowned Pharaoh , destroyed Senacharib . God destroyed the place of the proud Dukes , & eradicated the arrogant Gentiles . Euery vitious man for the most part loueth and delighteth in his Like ; onely the Proud hateth the Proud , and they are neuer at peace . The sentences of the Philosophers and Historiographers are diuers and many . Thou seest ( saith Herodotus , lib. 7. speaking of Artabanus ) how God striketh the Greatest , to humble them , lest they should grow insolent , when hee spareth and cherisheth the Lesse . Thou seest likewise , how often , lofty Towers , eminent Buildings , and procerous Trees are blasted by Lightening , and torne by Thunder . For God hateth the Ambitious and Proud , as delighting to depresse all things that swell aboue Nature or Custome . Hence it comes that mighty Armies are discomfited by small Hosts , either by striking them with feare , or submitting them to disaduantage : For God wil not suffer any to think magnificently and gloriously of their owne power , saue himselfe , Thucid . lib. 2. vseth these words , Etiam cum innoxia est superbia , molesta esse non desinit , &c. i. Pride euen when it seemes to be most harmlesse , yet euen then it doth not cease to be troublesome . And another writes , Signum secuturae ruinae est insignis insolentia . Notorious Insolence is a sure token of succeeding ruin . Plato , de Leg. saith , The Proud man is forsaken of God , and hee that is so left , troubleth all things in which hee intermedleth , and soone after suffereth the punishment due vnto his insolence ; and many times not in himselfe and his family onely , but euen vnto the publique weale it selfe brings desolation and ruine . Ambition ( saith Bernard ) is a foolish euill , a secret poyson , a hidden pest , an artificial deceit , the mother of hypocrisie , the father of spleene , the fountaine of vice , the worme of sanctitie , the hearts infirmitie , creating diseases out of remedies , and generating languishing out of medicine . Innocent , De Vil. cond . humanae vitae , writes , That the ambitious man is no sooner promoted to honour , but hee instantly groweth proud , non curans prodesse , sed gloriatur prae esse ; Not caring for the profit of others , but glorying in his owne precedence , presuming he is the better because he is great : his former friends he disdaines , those present he despiseth , his countenance he contorteth , his necke he stiffeneth , his pride appeares in speaking loud , and meditating things lofty ; to follow he scorneth , to leade hee striueth ; to his inferiors he is burdensome , to all troublesome , as being head-strong , selfe-conceited , arrogant , intollerable , &c. Ioan. à Chotier , in Thesaur . Pol. Aphor. lib. 1. cap. 3. ●aith , That nothing more mortiferous can happen vnto a Prince than Pride , if it once taketh root in his breast ; for what thing so holy which he contemneth not ? or what so iust which hee doth not violate ? For Pride extinguisheth both the light of Reason and Wisdom : which no sooner hath vsurped vpon any temperat and gentle condition , but it alienateth it from all humanitie , inciting it to combustion , spoile , and violence ; and then God giuing him ouer to his owne insolence , hee praecipitateth himselfe into a world of miseries . Laërt . lib. 7. cap. 1. recordeth of Zeno Citicus , That he obseruing a yong man extraordinarie gay and gawdy in his attyre ( still looking on himselfe where he was most braue ) & passing a durty kennel , treading with great care & fear , lest he should spot or bewray his shooes ; hee said to others who likewise tooke notice of his trimnesse , See how timerous and suspitious yon fellow is of the myre , because he canot see himselfe so plain in it as in his glasse . And Antonius in M●liss . Part. 2. Serm. 24. reporteth of Aristotle , That he seeing a supercilious young man very proud , but vnlearned , called vnto him and said , My friend , I wish that I were such as thou thinkest thy selfe to be : but to be truly such an one as I see thou art , I wish it to my greatest enemie . Bruson . lib. 6. cap. 4. ex Stobae . telleth vs , That AEsop being demanded , What he thought Iupiter was at that time doing ? he made answer , Hee was then depressing the Proud , and exalting the Humble . Anton. Sermon . de Superbis remembreth of Philistion , who was wont to say , That a wicked man aduanced vnto high place and dignitie , and exulting in his wealth and fortune , a sudden change of him was to be expected , as being raised the higher , that he should fall so much the lower . We reade in the Ecclesiasticall Historie , of one Pambo , That being with Athanasius in the city of Alexandria , and seeing a proud woman attyred in most sumptuous and gorgeous apparell , wept grieuously : And being demanded the reason of his sudden passion ; he made answer , That two causes moued him thereunto : The first was , That the womans pride was her owne perdition ; and the second , That he himselfe had neuer so much studied to please God in his innocent life , being a profest Christian , as she did hourely endeauour to giue content vnto wicked men , in her loose and dishonest carriage . For as Thriver . saith , As a little quantitie of gall put into the sweetest sauce , makes the whole tast bitter ; so the smallest Pride spotteth and corrupteth the greatest vertue . Diuers amongst the Historiographers are remarked for their pride : as Domitian , who boasted in the Senat , That hee had first giuen the Empire to his father and his brother , and after receiued it from them . He , as Eusebius relateth , was the first Emperor that would be stiled Dominus & Deus , Lord and God. From whence grew that of the flattering Poet ; Edictum Domini Deique nostri , Quo subsellia certiora fiunt , &c. It was likewise enioyned by him , That in no writing or speech he should be otherwise called . He suffered none of his statues to be admitted into the Capitoll , but such as were of pure gold , or siluer at least . He also trans-nominated the two moneths of September and October , to Germanicus and Domitian ; because in the one he was crowned , and in the other he was borne , &c. Sabor King of Persia stiled himselfe , the King of Kings , a Partner with the Starres , and Brother to the Sun and Moone : for so Herodotus writeth , Lib. 2. Historiar . Let vs now heare the Poets concerning Pride . Claud. 4. De Honors Consol. saith , Inquinat egregios adjuncta superbia mores . The best Indowments knowne and tryde , Are spotted , if commixt with Pride . And Seneca , in Herc. Furent . Sequitur superbos victor à tergo Deus . God as a Victor doth not slacke , But still is at the proud mans backe . Menander in Gubernat . O miserum terque quaterque Omnes qui de se magnifice sentiunt inflat : Ignorant enim illi hominis conditionem , &c. O miserable thrice and foure times told , Are all who in their insolence are bold , To vant themselues too high , whilst their ambition Doth make them to forget mans fraile condition . For none but such whose sence hath them forsaken , By Arrogance and vaine Applause are taken . Eurip. in Glauco : Cum videris in sublime quenquam elatum , Splendidius gloriantem opibus & genere , &c. When thou behold'st a proud man others scorne , Because hee 's rich himselfe , or nobly borne , And therefore casts on them a scornfull eye ; Imagin that from heav'n his judgement 's nye . Sophocles , in Aiace . Flagif . Video nos nihil aliud esse praeter , Simulacra quaedam quotquot viuimus Aut vmbram levem , — &c. I see that we whose mindes so lofty soare , Are Images , light Shadowes , and no more . Consider this , ô Man , thou shalt not breake Into vaine fury , nor a proud word speake Against thy God ; though others thou exceed In Pow'r , in wealth , or any noble deed . We read Socrat. Com. Athen. thus : Quamvis Rex na●us fueris audi tamen vt mortalis , &c. Though thou art borne a King in thy degree , Yet know thou canst no more than mortall bee : Thy time 's vncertaine , and thy life a dreame , What thou in scorne spitst from thee is but flegme , And bred from corrupt nature . Dost thou weare A costly robe ? that first the Sheepe did beare , Before it deckt thy shoulders . Is thy chest Cram'd full of gold ? 't is Fortunes spoile at best . Or art thou rich , of potencie and pow'r ? Yet are not these assur'd thee for an how'r . Or art thou proud ? That 's folly aboue all ; Possessing nothing thou thine owne canst call . Seeke Temperance , for that 's a diuine treasure , Which thou shalt finde if thou thy selfe canst measure . Mortales cum sitis ( saith Demosthenes ) ne supra Deum vos erexeritis : i. Knowing your selues to be but mortall , seeke not to be aduanced aboue God. And we finde it thus in the excellent Poet Simon Nauquerius : Quod juvat homines tanto turgescere fasti● , Non certe heroës semi-dijque sumus , &c. What helps it you , ô men , to be so proud ? For Heroës or halfe-gods y' are not allow'd . Came not our substance from the earth below ? And from aboue nought saue the breath we blow ? Is not our flesh , nay bones , from dust create ? And we the subiects of inconstant Fate ? What 's in growne man ? What 's all his strength within , More than th' earths bowels wrapt vp in soft skin ? Ev'n from our parents dregs conceiv'd at first , Naked and weeping borne , then swath'd and nurst . Thinke onely of thy ruin , wretched Man , And that , than thy corrupt flesh , nothing can Be thought more vile . The Trees and Plants we see Beare pleasant fruits , Beasts bring that which feeds thee . When from thy body nothing can proceed But what is foule and nasty , and doth breed Loathsomnesse to thy selfe , diseases , sores , And excrements by all thy vents and pores . Behold how faint , how weake , how poore thou grow'st , That not one safe houre in thy life time know'st , Of which thou canst presume ; and art indeed Nought but a putrid Coarse , the Wormes to feed . To this Pride ( which was the sin of the Angels , and therefore the cause that they were precipitated from heauen into hell ) wee may adde their Ingratitude , who notwithstanding the dignity of their Diuine nature , durst oppose themselues against Him who had created them of such excellence . How heinous may we imagin that offence was in Angels towards their God ; when it is held so odious and abhominable ( for any benefit receiued ) in one man towards another ? Saint Augustine , in lib. de Poenitentia ; In hoc quisque peccato fit culpabilior , quo est Deo acceptior , &c. In this euery Sinner is made more culpable , in that to God hee is more acceptable : and therefore Adams sinne was the greater , in regard that in his creation he was the purer . And Bernard , Serm. 1. in Epiphan . Domin . Acknowledge how much God hath esteemed thee , by those benefits he hath bestowed vpon thee , and what hee hath done for thee ; that vnto thee his benignitie may the better appeare in taking vpon him humanitie . For the lesse he made himselfe in his Incarnation , the greater appeared his goodnesse for thy saluation . By how much for me he was the viler , by so much to me he shall be the dearer . And therefore obserue , ô Man , because thou art but dust and earth , be not proud ; and being ioyned vnto God , be not Ingratefull . Of the generall Ingratitude of men , Lactantius Firmianus thus iustly complaineth : If any necessitie oppresseth vs , then God is remembred : if the terror of war threatneth vs , if any sickenesse afflicteth vs , dearth and scarcitie punisheth vs , if stormes or tempests trouble vs ; then wee fly vnto God , then wee desire his helpe , then we offer our feruent prayers vnto him . If any be in a storme , or distressed at sea , then hee invoketh him . If any violence or oppression be offered , he imploreth him . If he be driuen to pouerty , then he seeketh vnto him . Or if forced to beg , he craueth the peoples charitie onely for his sake , and in his name . But saue in their aduersitie they neuer remember him ; after the feare is past , and that the danger is blowne ouer , him whose assistance they implored in their want , they forget in their fulnesse ; and whom they sought after in their penury , they now fly in their plenty . O fearefull ingratitude ! for then men most forget God , when enioying his blessings and benefits , they haue cause to be thankefull vnto him . For then , He that returneth euill for good , euill shall not depart from his house , saith Salomon . And therefore , Blesse God , ô my Soule ( saith the Psalmist ) and forget not his great benefits . The ingratefull man ( or rather Monster ) is by the Ethnycke Authors diuersly branded . One writeth thus : Ingratus qui beneficium accepisse , negat quid accepit , ingratus qui id dissimulat , &c. He is called an ingratefull man , who hauing receiued a benefit , yet denieth to haue receiued it : he is so called that dissemblerh it : he likewise incurreth the same aspersion that requiteth it not : but aboue all , that character is most iustly conferred vpon him that forgets it . It is a sinne that walketh hand in hand with Insolence and brasen-fronted Impudence , saith Stobaeus . And according to Theophrastus , it ariseth either from couetousnesse , or suspect . Archimides saith , Benefits well and carefully conferred , strengthen and establish a Kingdome : but seruice vnrewarded , and gifts vnworthily bestowed , weaken and dishonour it . Old kindnesses ( saith Pindarus the excellent Greek Poet ) are apoplexed and cast asleepe , as void of all sence ; and all men , as stupified , are turned ingratefull . For according to the Cynicke Diogenes , Nothing so soone waxeth old and out of date , as a courtesie receiued . Quintilian is of opinion , That all such as receiue gifts , courtesies , or good turnes from others , should not onely frequently remember them , but liberally requite them : thereby imitating our Mother Earth , which still returneth more fruit than it receiueth seed . Socrates affirmed all such as were vnthankfull , to haue in them neither nobilitie nor justice . According to that saying of Stobaeus , Gratitude consisteth in Truth and Iustice ; Truth , in acknowledging what was receiued ; and Iustice , in repaying it . The Lawes of Persia , Macedonia , Athens , &c. punished Ingratitude with death . And Plato can teach vs , That all humane things quickely grow old and hasten to their period , onely that sin excepted : and he giueth this reason , Because that the greater increase there is of men , the more Ingratitude abounds . The Ingratefull is held to be of worse condition than the Serpent , who reserueth venom and poyson to hurt others , but keepeth none to harme himselfe . I conclude with Seneca the Philosopher ; If we be naturally inclined to obserue , and to offer all our seruice to such from whom we but expect a benefit ; how much more then are we obliged to such from whom wee haue already receiued it ? I come now vnto the Poets . Seneca , in Aiace Flagell . we reade thus : Qui autem obliviscitur beneficijs affectus , Nunquam vtique esset hic generosus vir . Amongst the Generous he can claime no place , That good turnes done , out of his thoughts doth rase . Plautus , in Persa , speaketh thus : Nam improbus est homo Qui beneficium scit sumere , & reddere nescit . Nil amas , si ingratum amas . Bad is that man , and worthy blame , That can good turnes from others claime , But nought returneth backe . He than Nought loues , that loues a thank lesse Man. Cornarius writeth thus : Pertusum vas est ingratus Homnucio , semper Omne quod infundis perfluis in nihilum . In vaine th' Ingratefull man with gifts thou fill'st : In broken Tuns , what thou pour'st in thou spill'st , And much to the same purpose ( almost the same sence ) the Poet Luscinius expresseth himself , in this Distich following , speaking of the vnthankfull man : Rimarum plenus perdit tua dona scoelestus , Si sapis integro vina reconde cado . A leaking Vessell , and consumes what 's thine , But thou for a sound Tunne reserue thy Wine . Ausonius in one of his Epigrams saith , Ingrato homine terra pejus nil creat . There 's nothing worse that the earth can Breed , than an Ingratefull man. And Iuvenal , Satyr 11. — Ingratus ante omnia pone sodales . Aboue all others , see thou hate Thy fellowes , such as proue ingrate . One Michael Traulus slew his master the Emperor Leo , who had raised him to many eminent honours and dignities . Phraates slew his father Orodes King of the Parthians . Romanus junior reiected his naturall mother ; at which shee conceiued such hearts griefe , that she soone after expired . Alphonsus Primus King of Lusitania cast his mother into Prison . The like Henry the Emperor , fift of that name , to his father Henry . Darius tooke counsell to kill his father Artaxerxes , by whom he was before made King. And Lucius Ostius , in the time of the Ciuill wars , when his father Armalius was proscribed , and the Triumvirat prosecuted his life , he his son betrayed him to the Lictors , & brought them to the place where he then lay concealed ; for no other cause , but that hee might enioy his possessions . Marcus Cicero , at the command of M. Anthonius one of the Triumvirat , was slain by Pompilius Lemates , whose life he had before defended , and acquitted from the strict penalty of the Law. Alexander the Great , forgetfull of his Nurse Hellonice , from whom he had receiued his first milk , caused her brother Clitus afterward to be slaine . Anthonius Caracalla being aduanced to the Roman Empire , amongst many others whom he caused innocently to be butchered , he spared not Cilones his tutor , by whom he was first instructed , notwithstanding he had been a Counsellor to his father , and a man notable for his wisdome and temperance . No lesse was the ingratitude of the Senat of Rome vnto Scipio Africanus , who notwithstanding that he had subdued Carthage , the onely City that durst affront or contest with Rome through the whole world ; yet being accused by Petilius , they arraigned him in open Court , and proscribed him , because that all the treasure which he had woon in Asia , he had not brought into the Treasurie of Rome . But of all the rest , that to me is most remarkable recorded by Zonarus & Cedrenus , of the emperor Basil. Macedo , who being hunting ( as he much delighted in that exercise ) a great stag incountring him , fastned one of the brouches of his hornes into the Emperors girdle , and lifting him from his horse , bare him a distance off , to the great indangering of his life . Which a Gentleman in the traine espying , drew out his sword and cut the Emperors girdle , by which meanes he was preserued , and had no hurt at all . But note his reward ; The Gentleman for this act was questioned , and adiudged to haue his head strooke off , because he dared to expose his sword so neere the Emperours person : and suffered according to his sentence . Infinite are the histories to this purpose , which for breuities fake I omit ; shutting vp this argument with that out of Petrus Crinitus , Lib. 2. Poemat . de Fugiendis ingratis : Ingratus est vitandus vt dirum scoelus , Nil cogitari pestilentius potest , Nec esse portentiosius quicquam puto , &c. Ingratitude I wish thee shunne , As the worst deed that can be done . Nothing more pestilentiall can Enter into the thoughts of man. Th' Ingratefull man 's prodigious , who , If his bad acts he cannot show , Yet studies ill : himselfe he spares , But against others all things dares . He hateth all ; but those men most , Who iustly may their good deeds boast : The reason may be vnderstood , As bee'ng sequestred from the Good. Hee 's bold and wicked , drawne with ease To what is bad ( which best doth please . ) What of it selfe is good , he still Doth labor how to turne to ill . As hee 's couetous , so hee 's prowd , And with no honest gift endow'd . There 's only one good thing he can , Well pleasing both to God and Man ; And which though he be sure to pay , Yet whilest he can he will delay : ( And 't is against his will too then ) That 's , when he leaues the world and men . No Monster from the earth created , That is of God or Man more hated . But amongst all the ingratefull people of the world , the stiffe-necked nation of the Iewes appeareth vnto me to be most remarkable : concerning whom you may reade Esdras , lib. 1. c. 5.23 . to this purpose ; and by me thus paraphrased : Now of the Forrest trees , all which are thine , Thou Lord hast chosen to thy selfe one Vine ; And out of all the spacious kingdomes knowne , One Piece of earth , which thou dost call thine owne . Of all the Sommer floures th' earth doth yeeld , Pickt out one Lilly ' midst of all thy Field . From all the Seas that compasse in the vast And far-spread earth , one Riuer tooke thou hast . Of all built Cities , in thy choise affection Thou of one Sion hast made free election . Of all created Fowles , swift , or slow flighted , Thou in one onely Doue hast been delighted . Of all the Cattell that the pastures keepe , Thou hast appointed to thy selfe one Sheepe . Out of all Nations vnder this vast Frame , Cull'd one alone to call vpon thy Name : And to that People thou a Law hast giv'n , Which from grosse earth transcendeth them to heav'n . Notwithstanding these and the many glorious Miracles visible to the eyes of their fore-fathers , ( which were not onely deliuered vnto their posteritie by tradition , but by the mouth and pen of the Holy-Ghost , in the person of Moses and many other Prophets ) yet of their refractorie condition , stiffe-necked rebellion , their idolatries and vtter falling off from their powerfull and mighty Preseruer , numerous , nay almost infinite are the testimonies in Holy-Writ . Opposit vnto Pride is that most commendable Vertue of Humilitie , which Pontanus calleth the Sister of true Nobility . Blessed are the Poore in Spirit ( saith our Sauior ) for theirs is the kingdom of God. And Prov. 16. It is better to be humble with the Meek , than to diuide the spoile with the Proud. Againe saith our blessed Sauiour , Suffer these little Ones to haue accesse vnto me , and forbid them not , for to such belong the Kingdome of Heauen . For whosoeuer shall humble himself as one of these little ones , he shall be great in the kingdom of heauen . Againe , Iudg. The prayers of the Humble and Gentle haue beene euer pleasing vnto thee . And Psal. 112. Who is like the Lord our God , who dwelleth in the most high place , and from thence regardeth the Humble both in heaven and earth ? lifting the Weake from the earth , and raising the Poore from the Dung-hill , that he may place him with Princes . And 1. Pet. 5. Be ye humbled vnder the mighty hand of God , that yee may be exalted in the time of Visitation . Saint Augustine , de Verb. Dom. saith , Discite à me non Mundum fabricare , &c. Learne of me , not how to build the world , nor create things visible or inuisible ; not to work miracles , and raise the Dead vnto life : but seeke to imitate me in my humility and lowlinesse of heart . If thou thinkst in thine heart to erect a building in great sublimitie , consider first the foundation which is layd in humilitie . And of the same Vertue he thus proceedeth ; O medicine vnto vs most profitable , all tumors repressing , all defects supplying , all superfluities rejecting , all depraued things correcting . What Pride can be cured , but by the Humility of the Son of God ? What Couetousnesse healed , but by the Pouerty of the Sonne of God ? What Wrath be appeased , but by the Wisdome of the Sonne of God ? Againe , High is the countrey , but low is the way ; and therefore let not him that desireth to trauell thither , refuse the path which leadeth vnto it . In Sermon . de Superbia hee vseth these words : O holy and venerable Humilitie ! Thou causedst the Sonne of God to descend into the womb of the blessed Virgin Mary ; thou didst wrap him in vile and contemptible garments , that he might adorne vs with the Ornaments of Vertue : Thou didst circumcise him in the flesh , that hee might circumcise vs in the Spirit : Thou madest him to be corporeally scourged , that he might deliuer vs from those scourges due vnto vs for our sinnes : Thou didst crowne him with Thornes , that he might crowne vs with his eternall Roses : Thou madest him to be feeble and weake , who was the Physition of vs all , &c. Greg. in Explic. 3. Psal. Poeniten . saith , That he which gathereth Vertues without Humilitie , is like one that carrieth dust in the winde . And Saint Bernard , Lib. de Consider . Stable and permanent is the foundation of Vertue , if layd vpon Humilitie ; otherwise the whole building is nothing but ruin . Leo , in Serm. de Nativ . Christ. saith , In vaine are we called Christians , if wee be not Imitators of Christ ; who therefore named himselfe the Way , That the conuersation of the Master might be a president vnto the Disciple ; that the Seruant might chuse that humility which the Master followed , who is Christ. Hugo , de Claus. Animae , telleth vs , That in the spirituall Building , the foundation below is placed in Humilitie , the bredth thereof is disposed in Charitie , the height thereof is erected in Good-workes ; it is tiled and couered by Diuine protection , and perfected in the length of Patience . Bernard , in Vita Laurent . Iustiniani , compareth Humilitie to a Torrent ; which as in the Summer it is temperat and shallow , but in the Spring and Winter inundant and raging : so Humilitie in prosperitie is milde and gentle , but in aduersitie bold and magnanimious . Chronatus Episcop . de octo Beatitud . saith , That as it is not possible in any ascent , to attaine vnto the second step or staire , before thou hast passed the first ; so no man can attain vnto Humilitie and gentlenesse , till he be first poore in spirit . Thriverus in Apothegm . 200. vseth these words : As the deeper a Vessell is , the more it receiueth ; so euery man is capable of so much grace , as he is before possessed of Humilitie . The Hierogliphycke of this Cardinall Vertue , according to Pierius Valerius , Lib. 35. is a Bended Knee : borrowed it seemeth from that of Horrace , Ius imperiaque Phraates , Caesaris accepit genibus minor . A Fable to this purpose I haue read , and not altogether improper to be here inserted . Amongst a many tall straight faire and well growne trees , there was one low , crooked , and not a little deformed ; which was hourely derided by the rest , insomuch that it grew wearie both of it's place and life . But not long after , the Lord of the soile hauing occasion to build , he caused all those goodly Timbers to be felld and laid prostrat on the earth ; which being soone after remoued , this despised and dejected shrub , as a thing held meerely vnseruiceable , was left standing alone , neither obscured from the comfortable beams of the Sunne , nor couered from the chearefull and tempestiue showres of the Heauens . At which she began to acknowledge the happinesse of her humility , since that which she apprehended to be her griefe and miserie , returned in the end to be the sole meanes of her preseruation and safetie . Not much forrein vnto this , is that counsell which Ovid gaue his Friend , Trist. lib. 3. Eleg. 4. Vsibus edocto , si quicquid credis Amico : Vive tibi , & longe , nomina magna vita ; Vive tibi , quantumque potes perlustria vita . Saevum praelustri , fulmen ab Arce venit , &c. If to thy Friend least credit thou dar'st giue , Fly swelling titles , to thine owne selfe liue : Liue to thy selfe , pursue not after Fame ; Thunders at the sublimest buildings aime . No folded Saile the Winters storme need feare , But such as braue their gusts , they rend and teare . Light Vessels swim aboue and dread no ground , When those surcharg'd with their own weight are drownd . And Horace , 3. Carmin . 4. vseth these words : Vim temperatam dij quoque provehunt , In majus : ijdem odere vires . Omne nefas animi moventes , &c. Which I giue you thus interpreted : A temp'rat course the gods protect , And will produce it to effect . But when it growes to spleene and hate , The pow'r thereof th'anticipate . The hundr'd handed Gyant , he Can of my sentence witnesse be . So sterne Orion , who did proue Diana in illicit loue : Who being shot by her chaste arrow , Was pierc'd into the bones and marrow . And now the earth laments at last , Her monstrous brood , vpon her cast : Who because they with pride did swell , Were with swift thunder strooke to hell . Claudian writing , de Sepulchro specioso , vseth these words : Magna repente ruunt , summa cadunt subito . Great things ev'n in an instant quaile , And high things in a moment faile . To this that sentence of Seneca , in Thieste , may seeme to giue a correspondent answer : Laus vera humili saepe coutingit viro. The merited praise ( deny 't who can ) Oft falls vnto the humbled man. I take leaue of this common place , with that of Iacob . Bill . Antholog . sacr . de vi humilitatis : whom we reade thus : ô Deus , ô quantis vita est humanae periclis . Subdita ? quis tali vitet ab hostenecem ? &c. To what great dangers in the life of man Subject , ( ô thou my God ? ) who is he can Evade sad Death by such a foe in chace ? Which way soeuer I shall turne my face , I spy a thousand perils guirt me round , As many snares my poore soule to confound . Whether I drinke or eat , or laugh , or mourne , Or lie to sleepe ; which way soe're I turne , Or in what course soeuer I persist , I am pursu'd by my Antagonist . O thou my God , who can these ne●s efchew ? He , and he only , that Pride neuer knew . True humilitie cannot subsist without Gratitude ; for it is an vndeniable consequence , That if the refractorie and disobedient Angels that fell , had not been proud , they could neuer haue been ingratefull . Gratitude is a most commendable vertue , ( saith Sabellicus ) acceptable both to God and man. It is to confesse both by heart and voice , that neither by accident no● by second causes onely , as well externall as internall good things are conferred vpon vs ; much lesse , that Summum Bonum which is chiefe , the Sauiour of the World : But because God the Father , by and for his onely Sonne Iesus sake , is the Author of all those blessings and benefits we do enioy , we ought not only to confesse it our selues , but to inuite others also to the acknowledgement thereof , and to the invocation of the name of the true God ; that they likewise may be confident , that God hath a care of the Godly , not onely to heare them when they pray , but to keepe them that they may be preferued to all eternitie , &c. What is it ( saith Saint Augustine , vpon the Psalme Tota die os meum repletum laude , &c. ) all the day , that is without intermission to praise thee ; in prosperitie , because thou comfortest vs ; in aduersitie , because thou correctest vs : before I was , because thou createdst me ; after I was , because thou preseruedst mee ; when I offended , because thou didst pardon mee ; when I was conuerted , because thou didst assist me ; when I did continue , because thou didst crowne me . And in his Epistle to Marcellinus ; What better thing can we beare in minde , or pronounce with tongue , or expresse with pen , than thanks vnto God , than which nothing can be spoke more succinctly , or heard more ioyfully , or vnderstood more gracefully , or practised more fruitfully ? Ambrose in his fift Sermon vpon Luc. hath these words : There is nothing which wee can returne him worthy , for taking flesh in the Virgin. In what then shall we repay him for his buffets ? what for his Crosse ? what for his buriall ? Shall wee giue him Crosse for Crosse ? and a Graue for a Sepulchre ? Can we giue him any thing ? when of him , by him , and in him we haue all things . Let vs therefore repay him Loue for Debt , Charitie for Gift , Thanks for Bloud , and Almes for Reward . Chrisostome , in Tract . de Symbol . I admonish you , that you alwayes blesse the Lord : if Aduersitie come , blesse him , that your miseries may be taken from you : if prosperitie happen vnto you blesse him likewise , that his benefits may be continued . We reade sundry Apothegmes to this purpose . Erasm. Apoth . Lib. 6. ex Plutar. telleth vs , That Python hauing done many notable seruices for the Athenians , amongst others , he slew the king Cotyn in battell : and they willing to publish his merits , not only by the common Crier , but in stately Shewes and Triumphes ; he refused all those Honors , saying , All praise and thankes are to be rendred vnto the gods , by whose helpe and fauor these things are done : For myne owne part , I only lent my will and hand , but the euent of all excellent actions are in the higher Powers , to whom , if any thing hath suceeded happily , belongeth all thanksgiuing : I only in these things was their minister and seruant . Nicephorus Calistratus telleth vs , That Platilla the wife to the Emperour Theodosius , when she perceiued he loued to deviat something from justice & Religion , more than became one of his high place and calling ; she said vnto him , Sweet and deare Lord , consider with your selfe what you before were , and whose Deputy you now are : If you remember him who hath placed you in this eminent Throne , how can you proue ingratefull vnto him , for so great a benefit receiued ? Most requisite therefore it is , that you giue a thankefull account vnto him , who preferred you before all others vnto so great a charge . Chilon was wont to say , That it is commendable in men to forget bad turnes done , but to bee mindefull of courtesies receiued : yet the Vulgar practise the contrarie ; for where they confer a benefit , they neuer cease , not onely to remember it , but to proclaime and publish it : but when any benefit is bestowed vpon them , they either forget , dissemble , or vnder-value it . AElianus telleth vs , That Diogenes hauing receiued some pieces of mony from one Diotimus Carisius , to supply his necessary wants , & knowing himselfe altogether vnable to requite his present curtesie ; he looking vpon him , with a loud acclamation cried out , The gods requite thee , ô Diotimus , euen so much as thou canst thinke in thy minde , or desire in thy heart . Numerous are the histories extolling this most imitable Vertue : amongst which I remember you of some few . Cirus Major hauing read in the booke of the Prophet Esay , his name inserted there two hundred yeres and more before he came to the Crown ; looking vpon that place where it is said , I will that Cyrus whom I haue made King ouer many and great Nations , shall send my People into their owne Countrey , there to rebuild my Temple : he ( I say ) as ouerjoyed with this Propheticall prediction , witnessed by his Edict , That he would send them freely into Iudaea , there to erect a Temple vnto the Great God , by whose mighty prouidence he was appointed to be a King so many Ages before he was borne . The like is recorded of Alexander Macedo , who being at Ierusalem , & there instructed by the Prophecie of Daniel , That it should come to passe that a King of Greece should vtterly subvert the Persians , and after enioy their soueraigntie and estate ; building from thence a certaine confidence of his future victorie , hee presented Iaddus and the rest of the Priests ( from whom hee receiued that light of the Prophecie ) with many and rich gifts , and moreouer gaue them not only free libertie to vse their owne Lawes and Religion , but released them from a seuen yeares tribute . Panormitan . lib. 1. de Dictis & Factis Alphons . reporteth , That Alphonsus King of Arragon and Sicilie neuer suffered any man to exceed him in bounty and gratitude . And Herodotus , lib. 1. telleth vs , That though Cyrus knew himselfe to be the son of Cambyses King of Persia , and Mandanes daughter to Astiages King of the Medes ; yet his Nurse Spaco ( which the Greekes call Cino , from whence grew the Fable , That he was nursed by a Bitch ) who was wife to the Herdsman of King Mithridates , he held in such great honour , that no day passed him in which he had not the name of Cino in his mouth . Hence commeth it , according to Hect. Boeth . lib. 2. That the nurse-children of the most noble Scots affect those of whose milke they haue sucked , and title them by the name of Foster-brothers . Plutarch speaketh of Pyrrhus King of the Epyrots , That he was humane and gentle vnto his familiar friends , and euer ready to requite any courtesie done vnto him . And Caspinus reporteth of Henry the second , Emperour , That onely because he was instructed in learning and Arts in a towne of Saxony called Hildescheim , he for that cause made it an Episcopall See , and endowed it with many faire and rich Reuenues . It is reported by Plutarch , of Philip King of Macedon , the Father of Alexander the Great , That when his great friend Eparchus Embricus was dead , he mourned and lamented exceedingly ; but when one came to comfort him , and said , There was no occasion of this his so great sorrow , in regard hee died well , and in a full and mature age ; he made answer , Indeed hee died so to himselfe , but to me most immaturely , in regard death did anticipate him before I had requited his many courtesies to the full . Per Cucupham avem , saith Pierius Valerius ( which I vnderstand to be the Storke ) the AEgyptians hierogliphycally signifie paternall and filiall gratitude : for as Philippus Phiropollines testates , Aboue all other birds , they repay vnto their parents being old , those benefits which they reciued from them being yong . For in the same place where they were first hatched , being growne to ripenesse , they prepare a new nest for their Dams , where they cherish them in their age , bring them meat , plucke away the incommodious and vnprofitable feathers , and if they be vnable to flye , support them vpon their more able wings . Wee reade his thirtieth Emblem , ad Gratiam referendam , thus : Aërio insignis pietate Ciconia nido , Implumis pullos pectore grata fovet , &c. Th' indulgent Storke , who builds her nest on hye , ( Observ'd for her alternat pietie ) Doth cherish her vnfeather'd Yong , and feed them , And looks from them the like , when she should need them , ( That 's when she growes decrepit , old , and weake . ) Nor doth her pious Issue cov'nant breake : For vnto her bee'ng hungry , food she brings , And being weake , supports her on her wings . Saint Bernard , super Cantic . saith , Disce in ferendo gratias non esse tardus , non segnis , &c. Learne in thy thankfulnesse not to be slack nor slow , but for euery singular courtesie to be particularly gratefull . And in his first Sermon vpon the same , he vseth these words , As often as Temptation is ouercome , or Sinne subdued , or imminent Perill escaped , or the Snare of the Aduersary auoided , or any old and inueterat disease of the Minde healed , or any long-wished and oft-deferred Vertue obtained , by the great grace and gift of God ; so often ought laud and praise , with thankesgiuing be rendred vnto him . For in euerie particular benefit bestowed vpon vs , God ought to be particularly blessed ; otherwise , that man shall be reputed Ingratefull , who when hee shall be called to an account before God , cannot say , Cantabiles mihi erant iustificationes tuae . Let vs now heare what the Poets say concerning Gratitude . We reade Ovid , 4. de Ponte , thus : Pro quibus , vt meritis referentur gratia , jurat Se fore mancipium , tempus in omne tuum , &c. For which , that due thanks may be giv'n , he sweares Himselfe thy slaue to infinites of yeares . First shall the mountaines of their trees be bare , And on the Seas saile neither Ship nor Crare , And flouds vnto their fountaines backward fly , Than of thy loue shall faile my memory . As also Virgill , AEnead . lib. 2. Dij ( si quaest Coelo pietas quae talia curet ) Persolvant grates dignas & proemia reddant Debita . — The gods themselues ( if in the heav'ns there be Which shall of these take charge ) that pietie Returne thee merited thanks , and such a meed As is behoofefull for thy gratefull deed . Sophocles , in Oedipo , saith , Gratiam adfert gratia , & beneficium semper beneficium parit : Thanks begets thanks , and one benefit plucks on another . Saith Seneca ; En , est gratum opus si vltro offeras : Behold , that is a gratefull worke which commeth freely and of thine owne accord . And in another place , Beneficium dare qui nescit , injustè petit : He that knoweth not how to doe a courtesie , with no justice can expect any . Againe , Beneficium accipere , est libertatem vendere : To receiue a benefit , is to sell thy libertie . These with many others are Maximes of the Tragicke Poet Seneca . Statius , lib. 7. Thebaidum saith , Nec la●dare satis , dignasque reperdené grates Sufficiunt , referant superi — Praise thee enough , or enough thanke thee , I Cannot : but where I want , the gods supply . Ovid , 1. de Tristibus , thus writeth vnto a friend of his , whom he had found constant vnto him in all his troubles and aduerse fortunes : Haec mihi semper erint , imis infixa medullas Perpetuusque animae debitor hujus ero . These courtesies haue pierc'd my marrow , and My life and soule at all times shall command . First shall this Sp'rit into the aire expire , And these my bones be burnt in fun'rall fire , Than that the least obliuion shall once staine This memorie , which lasting shall remaine . I conclude this Theme of Gratitude , with that extracted out of Vrsinus Velius : his words be these : Capturus pisces hamata in littore seta , Na●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 all at one birth , &c. Hector Boethius writeth , That in Scotland in the County of Marr , a Maid of a noble Family , of great beautie , but altogether auerse from mariage was found with child . At which the Parents much grieued , were importunat to know by whom she was vitiated . To whom she ingeniously confessed , That a beautifull young man had nightly conuersation and company with her , but from whence he was she was altogether ignorant . They , though they held this answer to be but an excuse , and therefore gaue smal credit vnto it , yet because she told them , the third night after , he had appointed to lodge with her , kept the houre , and with swords candles , and torches , brake open the dores of her chamber , where they might espy an hideous Monster , and ( beyond humane capacitie ) terrible , in the close embraces of their daughter . They stand stupified , feare makes them almost without motion : The clamor flies abroad , the neighbours come in to be spectators of the wonderment , and amongst them the Parson of the parish , who was a Scholler , and a man of vnblemisht life and conuersation ; who seeing this prodigious spectacle , broke out into those words of Saint Iohn the Euangelist , Et Verbum Caro factum est , And the Word was made Flesh : which was no sooner spoke , but the Diuel arose , and suddenly vanished in a terrible storme , carrying with him the roofe of the chamber , and setting fire on the bed wherein he had lien , which was in a moment burned to ashes . Shee was within three dayes after deliuered of a Monster , such as the Father appeared vnto them ; of so odible an aspect , that the Midwiues caus'd it instantly to be burnt , lest the infamy of the daughter might too much reflect vpon the innocencie of the Noble Parents . The same Author recordeth the like wonderment in a Ship of passengers , who tooke in their lading at Fortha , to land in the Low-Countries : which being in the middest of Sommer , there grew so sudden a storme , that the main-mast was split , the sailes rent , the Tacles torne in pieces , and nothing but imminent shipwracke was expected . The Pilot cries out , ( in regard the storme was intempestiue , it being then the Summer Solstice , when the Seas are for the most part temperat and calme ) that it must needs be the worke of the Diuell . When suddenly was heard a lamentable complaint of a woman passenger below the Decke , confessing that all this disaster was for her sake , for hauing often carnal company with the diuel , he at that time was tempting her to that abhominable act : which a Priest ( a passenger then among them ) hearing , persuaded her to repentance , and not to despaire , but to call vpon God for mercy : which she did , with many sighes and teares ; when presently they might espy a cloud or darke shadow in the shape of a man , to ascend from the Hold of the ship , with a great sound , fire , smoke , and stench , to vanish : after which the tempest ceased , and they in a calme sea arriued safe at their expected Harbor . From the Incubi I come to the Succubae . I haue read of a French man of a Noble Family , who being giuen ouer to all voluptuousnesse , and walking one night somwhat late in the streets of Paris , at the corner of a Lane he espied a very handsome Creature , whom presently he began to court ; and finding her tractable , they agreed , that she should passe that night with him in his Lodging . To which he brought her priuatly ; for it was a chamber which he had tooke of purpose for such retyrements . To bed they go , and he when he had sated himselfe sufficiently , grew wearie , and fell fast asleepe . But in the morning when hee put his arme ouer his louing bed-fellow , he found her bodie to be as cold as lead , and without motion . When he perceiued her to be senselesse and quite dead , ( for with no jogging nor pinching shee did either moue or stirre ) he instantly rose , and calling his Host and Hostesse , told them what a great disaster had hapned him , to his vtter disgrace and ruine . They were as much perplexed , as not knowing how to dispose of the dead body ; all of them fearing to incurre the strict censure of the Law. In this their general distraction , the Hostesse looking aduisedly vpon the face of the dead Coarse , she first began to thinke that she had seene her before , and that her countenance had beene familiar vnto her ; then recollecting her selfe , shee seemed perfectly to know her , affirming her to be a Witch , who had two dayes before suffered on the Gallowes . This seemed first incredible : yet the present necessity inforced them to make triall whether it were so or no ; and therefore making enquirie where the body of the Witch was buried , and not being found there , it was afterwards by all circumstance proued to be the same , which a Succubus had entred . By the which probabilitie the Gentleman and Host escaped the imputation of murther , though not the disgrace of incontinencie and Brothelrie . Bonfinius and Iordanus Gothus testate , that the Nation of the Hunnes came from the Incubi : For ( say they ) Filmerus King of the Goths , banished all the Whores and Prostitutes out of his Army , into solitarie and desart places , lest they should effoeminate and weaken the bodies and mindes of his souldiers . To these came Diuels , and had carnall societie with them ; from whom came the cruell and barbarous nation of the Hunnes , whose manners and conditions are not onely alienate from all humanity , but euen their language degenerat from all other Tougues spoken by men . Neither of the Heauens nor of the Starres haue the Diuels any power , because for their Pride and impious imaginations they are confined to eternall torments , neither can they work any thing vpon coelestiall Bodies , which are meerely simple , and thereforsubiect to no alteration . Of this opinion was Saint Augustine , in his book against the Manichees ; as also in that De Agone Christi , writing thus : These things I haue spoken , that no man may thinke the euill Spirits can haue ought to do where God hath appointed the Sunne , Moone , and Starres to haue their aboad . To the which he addeth , Neither let vs thinke that the Diuell can haue any power there , from whence hee and his cursed Angels were precipitate and fallen . Therefore they haue no further dominion than within the compasse of the foure Elements ; but beyond them , to the superior heauens they cannot extend their malice . Yet the antient Writers hold , That they ( namely the fiery Spirits ) haue a kind of operation in thunder & lightning . Of which Pliny giueth an example : Before the death of Augustus , a flash of lightning in Rome where his statue was set vp , from CAESAR tooke away the first letter C , and left the rest standing . The Aruspices and Sooth-sayers consulted vpon this , and concluded , that within an hundred dayes Augustus should change this life : for AEsar in the Hetrurian tongue signifieth Deus , i. God ; and the letter C. among the Romans stands for an hundred ; & 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 Li●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 eithe● snow or ice . Olaus Magnus in his Historie remembreth , That these airy Spirits haue such a predominance in the Circium sea , & they continually do so exasperat , shake , and trouble it , that scarfe any ship can saile that way without wracke and foundring . In the Isle called Island , vnder the dominion of the King of Denmarke , there is a port called Vestrabor , not far from which men are vsually taken and wrapt vp in whirl-winds , by the power of these Spirits , & are hurried many furlongs off . Likewise in the Westerne parts of Norway , these spirits with their noxious and blasting touch , cause that neither grasse nor trees burgeon or beare fruit . Likewise vpon the Bothnian continent , the roofes are vsually blowne off from their houses , and carried a great distance off . And in the fields of Bonaventum and Narbon , ( as Procopius writes ) men armed , wagons laden , or whatsoeuer comes in the way , are snatched vp into the aire , and whirled about like a feather , and after let fal vpon the earth , not onely bruised , but broken to pieces . So that they doe not onely vncouer houses , demolish buildings , ruin turrets and towers , blow vp trees by the roots , snatch vp men in whirl-winds , and prostrat whatsoeuer standeth before them ; but ( as Vincentius witnesseth ) they teare vp cities from their foundations somtimes , and strew the fields adjacent with their ruins . In the Councell of Basill certaine learned men taking their journey through a forrest , one of these Spirits in the shape of a Nightingall vttered such melodious tones and accents , that they were all amased , and stayed their steps to sit downe and heare it . At length one of them , apprehending that it was not possible that such rarietie of musicke could be in a bird , the like of which hee had neuer heard , demanded of it in the name of God , what or who it was . The Bird presently answered , I am the Soule of one that is damned , and am enioyned to sing thus till the last day of the great Iudgement . Which said , with a terrible shrieke which amased them all , she flew away and soone vanished . The euent was , That all that heard those Syrenicall notes , presently fel into grieuous sicknesses , and soone after died . Of this sort of Spirits was that no doubt of which Aventinus witnesseth : Bruno the Bishop of Herbipolitanum , sailing in the riuer of Danubius , with Henry the third then Emperour ; being not far from a place which the Germanes call ●en Strudel , or the deuouring Gulfe , ( which is neere vnto Grinon a castle in Austria ) a Spirit was heard clamouring aloud , Ho , ho , Bishop Bruno , whether art thou trauelling ? but dispose of thy selfe how thou pleasest , thou shalt be my prey and spoile . At the hearing of these words they were all stupified , and the Bishop with the rest crost and blest themselues . The issue was , That within a short time after , the Bishop feasting with the Emperor in a Castle belonging to the Countesse of Esburch , a rafre● fell from the roofe of the chamber wherein they sate , and strooke him dead at the table . Of the Watry Spirits next , and of them some briefe stories . The manner how the Duke of Venice yearely marrieth the Ocean with a Ring , and the originall thereof , though it haue nothing in it belonging vnto magicke , yet will it not much mis-become this place ; therefore I begin first with that . The Duke in the Feast of Christs Ascention , commeth to a place named Bucentaur , without the two Apostle gates , ●eituate at the entrance of the Gulfe ; and casteth a rich Ring into the sea ; which is no argument of superstition or inchantment , but onely a symbole or emblem of Domination and Rule , which by this earnest the Senat of Venice makes a contract with the Ocean . The ground and first beginning of this ceremonie came from Pope Alex. the third , whom Otho the soone of Fredericke . AEn●barbus so persecuted , that he was forced to fly , and to shelter himselfe in Venice , in the Monasterie of Saint Charitie , where he liued for a time secretly and vnknowne . But after , notice being giuen to the Venetians , what and who he was , they br●ught him thence with great honour and obseruance . He also found both their land and sea Forces ready for the seruice of him and the Church● insomuch that in a great Na●all con●●ict Otho was by the Venetians taken prisoner , and presented as a Vassall to the Pope . For which the Pope tooke a Ring from his finger , and gaue it to S●hastianus Zianus General for the Fleet , speaking thus , By vertue of my authority , whilst thou keepest this Ring , thou shalt be Lord and Husband of the Ocean ; and annually thou and thy posterity on this day , in which thou hast obtained so glorious a victorie for the Church , shalt espouse the Sea : that all men may know that the dominion of the Sea is granted vnto thee , because thou hast so prosperously vndertooke the study , care , and defence of the Sea Apostolique . And be this a presage of thy benediction , and thy happy successe in the future for euer . Thus Villamontinus sets it downe , Lib. 1. Peregrinat . cap. 34. And Sabel . Dec. 1. lib. 7. out of whom the former Author extracted it . This following Historie you may reede in Olaus Magnus . Hotherus King of Suetia and Dacia , being hunting , and by reason of a thicke dampish fog wandred or strayed from his company , hee hapned vpon a Syluan den or caue ; which entring , he espied three faire and beautifull Virgins , who wi●hout blaming his intrusion , called him by his name and ●ad him welcome ; doing him that obeysance and obseruance which his state required . At which he wondring , courteously demanded of them what they were . To whom one replied , That they were Virgins , into whose power all the Auspices and euents of war were giuen , and they had abilitie to dispose of them at their pleasure ; and that they were present in all conflicts and battels , ( though vnseene ) to conferre vpon their friends honour and victorie , and to punish their enemies with disgrace and ouerthrow . Exhorting him withall , that as he tendered their fauours , hee should by no meanes trouble Balderus with war , who by his genealogie might claim allyance with the gods . Which words were no sooner deliuered , but the den and they disappeared together , and he was left alo●● in the open aire without any couering . Blame him not to be much amased at this so vnexpected and sudden a prodigie , notwithstanding after some recollection , he winding his ●orne , his seruants came about him , by whom he was conducted to the Court , not reuealing this Vision to any . Some few yeares after , being vexed and prosecuted with sharpe and vnsuccessefull war , he was forced to wander thorow forrests groues , and thickets , and seeke out by wayes , and make vntrodden paths , the better to secure himselfe . At length he light vpon another remote and desola● Vault , where sate three Virgins , who notwithstanding vpon better aduisement he presumed to be the same who at their last departure scattered a garment , which he tooke vp , and found by experience , that all the time he wore it his body was invulnerable . They demand of him the cause of his comming thither ? He presently complains vnto them of his infortunat euents in warre ; adding withall , That all things had hapned vnto him aduerse to their promise . To whom they answered , That he accused them vniustly ; for though hee seldome returned an absolute Victor , yet in all his enterprises he did as much dammage , and made as great slaughter on his Enemies , as he had receiued strage or execution from them : and bad him not to dispaire , for if hee could by any exploit or stratagem preuent the Enemie of any one dish of meat which was prouided for his dyet and table , hee should without question in his next expedition gaine an assured and most remarkable victorie . Satisfied with this their liberall promise , hee tooke his leaue , recollected his dispersed Troupes , and tooke the field . The night before the battell , being vigilant to suruey his Enemies Tents , and see what watch they kept , he espied three Damosels carying vp three dishes of mea● into one of the Tents : whom following apace ( for he might easily trace them by their steps in the dew ) and hauing a Citharon about him , on which he played most curiously , he receiued meat for his musick , and returning the same way he came , the next day he gaue them a strong battell , in which the enemies were slaine almost to one man● Pertinax , as Sabellicus witnesseth , a little before his death saw one of these Spectars in a fish-poole , threatning him with a naked sword . Of the like nature was that Bore which Zonarus speaketh of , who meeting with Isaaccius Comnenes , who was hunting neere vnto Naples , and being pursued from a promontorie , cast himselfe headlong into the sea , leauing the Emperor almost exanimate and without life . In Finland ( which is vnder the dominion of the King of Sweden ) there is a castle which is called the New Rock , moted about with a riuer of an vnsounded depth , the water blacke , and the fish therein very distastefull to the palat . In this are Spectars often seene , which fore-shew either the death of the Gouernor , or some prime Officer belonging to the place : and most commonly it appeareth in the shape of an Harper , sweetly singing , and dallying and playing vnder the water . There is a Lake neere Cracovia in Poland , which in the yeare 1378 was much troubled with these Spirits ; but at length by the prayers of some deuout Priests , the place was freed from their impostures . The Fishermen casting their nets there , drew vp a Fish with a Goats head and hornes , and the eyes flaming and sparkling like fire ; with whose aspect , and filthy stench that it brought with it , being terrified , they fled : and the Monster making a fearefull noise like the houling of a wolfe , & troubling the water , vanished . Alexander ab Alexandro maketh mention of one Thomas a Monke , who in an euening seeking an horse , and comming neere vnto the brinke of a Riue● , he espied a countrey fellow , who of his voluntarie free-will offered to traject him ouer on his shoulders . The Monke is glad of the motion , and mounts vpon his backe : but when they were in the midst of the floud , Thomas casting his eye downe , hee perceiued his legs not to be humane , but goatish , and his feet clouen . Therefore suspecting him to be one of these watry Diuels , hee commended himselfe to God in his prayers : The Spirit then forsakes him , and leaues him well washed in the middle of the Riuer , to get vnto the shore with no small difficultie . Sabellicus hath left recorded , That when Iulius Caesar with his army was to passe the riuer Rubicon , to come into Italy , and to meet with Pompey ; one of these Spirits in the shape of a man , but greater than ordi●arie , sate piping vpon the banke of the Riuer . Which one of Caesars soldiers seeing , snatched away his pipe and broke it : when the Spirit presently swimming the Riuer , beeing on the other side , sounded a shrill and terrible blast from a trumpet ; which Caesar interpreted to be a good and happy omen of his succeeding victorie . Of the Spirits of the earth there are diuers sorts , and they haue diuers names , as Genij , Lares , Dij domestici , Spectra , Alastores , Daemonia meridiana ; as likewise Fauni Sylvani , Satyri folletti , Fatuelli Paredrij , Spiritus Familiares , &c. Of some of these I haue spoken in the preceding Tractat. Servius Honoratus and Sabinus are of opinion , That Man consisteth of three parts ( but most ignorantly , and aduerse to truth ) of a Soule , a Body , and a Shadow ; and at his dissolution , the Soule ascends to heanen , the Bodie inclines to the earth , and the Shadow descends ad Inferos , to hell . They hold the Shadow is not a true body , but a corporeall Species , which cannot be touched or taken hold of no more than the winde ; and that this , aswell as the Soule , doth oft times appeare vnto men liuing ; and the soule after it hath left the body , is called Genius , and the Shadow Larva , or the Shadow infernall . These Genij are malicious Spirits of the earth , who when they most promise health and safety vnto mankinde , do then most endeauour their vtter ruine and destruction . Constantine the Emperor marching from Antiochia , said , That he often saw his own Genius , and had conference with it ; and when he at any time saw it pale and troubled , ( which he held to be the preseruer and protectour of health and liuelyhood ) hee himselfe would much grieue and sorrow . By the Spirits called Lares or Houshold gods , many men haue been driuen into strange melancholies . Amongst others I will cite you one least common : A young man had a strong imagination , that he was dead ; and did not onely abstaine from meat and drinke , but importuned his parents , that he might be caried vnto his graue and buried before his flesh was quite putrified . By the counsell of Physitions he was wrapped in a winding sheet , & laid vpon a Beere , and so carried toward the Church vpon mens shoulders . But by the way two or three pleasant fellowes , suborned to that purpose , meeting the Herse , demanded aloud of them that followed it , Whose body it was there coffined and carried to buriall ? They said it was such a yong mans , and told them his name . Surely ( replied one of them ) the world is very well rid of him , for he was a man of a very bad and vitious life ; and his friends may reioyce , he hath rather ended his dayes thus , than at the gallowes . Which the yong man hearing , and vexed to be so injured , rowsed himselfe vp vpon the Beere , and told them , That they were wicked men to do him that wrong , which he had neuer deserued : and told them , That if hee were aliue , as hee was not , hee would teach them to speake better of the Dead . But they proceeding to depraue him and giue him much more disgraceful and contemptible language , he not able to endure it , leapt from the Herse , and fell about their eares with such rage and fury , that hee ceased not buffetting with them , till quite wearied , and by his violent agitation the humors of his body altered , hee awakened as out of a sleepe or trance , and being brought home and comforted with wholesome dyet , he within few dayes recouered both his pristine health , strength , and vnderstanding . But to returne to our seuerall kindes of Terrestriall Spirits ; There are those that are called Spectra meridiana , or Noon-diuels . In the Easterne parts of Russia , about haruest time , a Spirit was seen to walke at mid-day like a sad mourning Widow ; and whosoeuer she met , if they did not instantly fall on their knees to adore her , they could not part from her without a leg or an arme broken , or some other as great a mischiefe . Wherein may be obserued , That these Spirits , of what condition soeuer , aboue all things aime at Diuine worship , which is onely due vnto the Creator . Not that they are ignorant , that it belongs solely to him ; but that in their inexpressible malice , knowing themselues to be Rebels , and quite excluded from Grace , they would likewise draw Man to accompany them in eternall perdition . Therefore all the Saints of God , since Christ established his Church here amongst the Gentiles , haue endeauoured to draw the Nations from Idolatry . It is read of Saint Iames , That when many Diuels were sent vnto him by one Hermogenes , to assault him , hee returned them bound and disarmed . That Saint Bartholmew destroied the Idol of Asteroth , who was worshipped in India ; and shewed moreouer , that their great Alexikakon was a meere figment and imposture . So the Apostles Simon and Iude strooke dumbe those Spirits that spake in the Oracle , to Varada chiefe Generall ouer Xerxes his Armie : and after , restoring to them their liberty of speech , they caused that their deceit and vanitie did easily appeare . For V●rada demanding of them , What the euent of the war would proue ? they answered him , That it would be long and dangerous , and not onely vnprofitable , but full of dammage and great losse to both parties . On the contrary , the Apostles deriding the vanitie of the Idoll , informed him , That the Indian Embassadors were vpon the way , humbly to desire peace of him vpon any conditions whatsoeuer . Which finding ●o be true , Varada commanded those lying and deceitfull Images to be immediatly cast into the fire and burned ; and had then slaine an hundred and twenty of those idolatrous Priests , had not the Apostles earnestly interceded for them . I could here cite many examples to the like purpose , but let these suffice for the present . The Alastores are called by Origen , ( Contra Celsum ) Azazel ; by Zoroaster , Carnifices , ( or Butchers ) and Alastares . No mischiefe is hid or concealed from them : and these are neuer seene but they portend some strange disaster . As in the time of the Emperour Iustinian , such Spirits were seene openly in humane shape to intrude into the society of men : after which a most fearefull pestilence followed , and whosoeuer was touched by any of them , most assuredly died . By which contagious Pest , the great city Constantinople was almost vnpeopled : and as Paulus Diacon . witnesseth , the people saw an Angell in the dead of the night go along with them , compassing the city , and walking from street to street , and from dore to dore , and so many knocks as the Spectar ( by the Angels command ) gaue at the doore of any house , so many persons of that family were vndoubtedly found dead in the next morning . Cardanus reporteth , That there is an antient family in Parma , named Torrelli ; to whom an old Seat or Castle belongs , which for the space of an h●ndred yeres together was haunred with one of these Alastores , who so oft as any of the houshold were to depart the world , would shew it selfe in a chimny of the great hall . A noble and illustrious Lady of the same Family reported , That a yong virgin lying dangerously sicke in the same house , the Spectar according to custome appeared : and when euery one expected hourely the death of the Virgin , shee presently beyond all hope recouered , and a seruant who was at that time sound and in health , fell sicke vpon the sudden and died . Some few dayes before the death of Henry the seuenth , Emperor , he being feasted in a castle at Mediolanum , belonging to one Viscont Mathaeus ; at mid-day there appeared before them a man armed , of a mighty gyantly size , to the great amasement of them all : and three days after , in the same place , and at the same houre , two armed champions on horse-backe , who performed a braue combat for the space of an entire houre , and then suddenly disappeared , to the wonder and terror of all the Spectators . To Cassius Parmensis , lying in his bed , appeared a man of an vnusuall stature , with staring haire , and a rough and disordered beard , terrible in aspect : at the presence of which being strangely troubled , he started out of his bed and asked him who he was ? Who answered , I am thy Malus Genius ; and so vanished . Cassius knockes , calls to his seruants that attended without , asks them if they saw any to go in or come out of his chamber : They protest , Not any . He museth to himselfe , and lyeth downe againe . The Daemon appeares the second time , but with a countenance much more horrible . Againe hee knockes , and commands his seruants to bring lights . They enter ; nothing appeares . The rest of the night hee spends in doubtfull and sollicitous cogitations . The dawning of the day scarse appeared , when Lictors were sent from Caesar , to apprehend him and take away his life . Of the Lamiae or Larvae I ghesse that to be one which appeared to Dion of Syracu●a , who looking out at his chamber window in the night , by reason of a noise he heard , spied an old hag , habited and lookt as the Poets describe the Eumenides or Furies , with a great broom sweeping the Court. At which being wonder-strook , he called vp some of his houshold , and told them of the Vision , desiring them to accompanie him in his chamber the remainder of the night ; which they did , and neither saw nor heard any thing afterward . But ere the morning , one of Dions sonnes cast himself out of a window , into the same court ; who was so sore bruised that he died of the fall : and hee himselfe within few dayes after was slaine by Callippus . Drusus being Consull , and making war in Germany , a seeming woman of extraordinary aspect met him one day vpon his march , and saluted him with these words ; O insatiate Drusus , whither art thou now going ? and when dost thou thinke thou shalt returne ; since thou art now at the period both of thy life and glory ? Which fell out accordingly , for within few dayes after , Brutus expired of an incurable disease . Iacobus Donatus a Patrician of Venice ( as Cardanus reporteth ; from whose mouth he receiued this discourse ) sleeping one night with his wife in an vpper bed , where two Nurses lay with a yong childe his sole heire in the lower , which was not a full yeare old , he perceiued the chamber doore by degrees , first to be vnlocked , then vnbolted , and after vnhatcht , one thrust in his head , and was plainly seene of them all , himselfe , his wife , and the Nurses , but not knowne to any of them . Donatus with the rest being terrified at this sight , arose from his bed , and snatching vp a sword and a round buckler , caused the Nurses to light either of them a taper , and searcht narrowly all the roomes and lodgings neere , which he found to be barred and shut , and he could not discouer where any such intruder should haue entrance . At which not a little wonder-strooke , they all retyred to their rests , letting the lights still burne in the chamber . The next day the infant ( who was then in health , and slept soundly ) died suddenly in the Nurses arms : and that was the successe of the Vision . In the yeare 1567 , in Trautonauia a towne in Bohemia , one of the city died , named Stephanus Hubnerus ; who in his life time had heaped together innumerable riches , & builded sumptuous houses and pallaces ; euery man wondring how hee should attaine to that great masse of wealth . Presently after his decease ( which was obserued with the celebration of a most costly funerall ) his Spectar or shadow in the same habit which he was knowne to weare being aliue , was seene to walke in the streets of the city : and so many of his acquaintance or others as he met , and offered in the way of salutation to embrace , so many either died , or fell into some grieuous and dangerous disease immediatly after . Niderius telleth this story : In the borders of the kingdome of Bohemia lieth a valley , in which diuers nights together was heard clattering of armour , and clamors of men , as if two Armies had met in pitcht battell . Two Knights that inhabited neere vnto this prodigious place , agreed to arme themselues , and discouer the secrets of this inuisible Army . The night was appointed , and accommodated at all assayes they rode to the place , where they might descry two battels ready ordered for present skirmish ; they could easily distinguish the Colours and prauant Liueries of euerie Company : but drawing neere , the one ( whose courage began to relent ) told the other , that he had seene sufficient for his part , and thought it good not to dally with such prodegies , wherefore further than he was he would not go . The other called him Coward , and prickt on towards the Armies ; from one of which an horseman came forth , fought with him , and cut off his head . At which sight the other fled , and told the newes the next morning . A great confluence of people searching for the body , found it in one place , the head in another , but neither could discern the footing of horse or man ; onely the print of birds feet , and those in myrie places , &c. The Emblem . A Visard , shewed by an hand extended from the clouds : those children which stand directly before it , and view the ouglinesse thereof , runne away , as affrighted with the vaine shadow ; but such as stand behinde , looking onely vpon the hollownesse , and perceiuing the error , make it onely their sport , deriding those that are so simply terrified . Which agreeth with that of Cassiodor , in Psalm . Quis mortem temporalem metuat , cui aeterna vita promittitur ? quis labores carnis timeat , cum se in perpetua requie nouerit collocandum ? What is he that can feare a temporal death , to whom eternall life is promised ? Or who would be afraid of the paines belonging to the flesh , that knowes they bring him to euerlasting rest . And we reade , Phil. 1.24 . For I am distressed betwixt both , desiring to be loosed and to be with Christ , which is best of all , &c. It is held to be a maxim , That no man dieth more willingly , than hee that hath liued most religiously ; which the more fearefully wee fly , the more earnestly we follow ; and by liuing to die , men dye to liue . Saint Augustine telleth vs , there be three sorts of death , The first the death of Sinne ; for euery Soule that sinneth shall die . The second a mysticall death , that is , when we die to sinne , and liue to God. The third is that death by which we fulfill the course of nature . Non deterret sapientem mors , quae propter incertos casus quotidie imminet ; & propter brevitatem vitae nunquam longe potest abesse : i. Death cannot terrifie a wise man , which by reason of so many vncertaine chances , is alwayes imminent ; and in regard of the shortnesse of his life , can neuer be long absent . The Motto giuen by Catsius to this Emblem , is , Mors Larvae similis , tremor hinc , nihil inde maligni . And his Conceit hereupon as followeth : Id mors est homini trepidis quod Larva puellis Excitat ingentes frons vtriusque metus . Larva fugat pueros , frontem , non terga videntes Ast alijs risum posteriora movent Sensibus incurrit , cum lurida mortis imag● ( Hei mihi ) quam multis spes animusque cadit : At cui terga necis melior doctrina revelat , Clamat , ades vitae mors melioris iter . ¶ Thus paraphrased : Death is to Man , as Visards to Girles show , Who frighted run from what they do not know . Behold the forehead , and th' aspect affrights : View it behinde , and the mistake delights . So when Deaths pallid image is presented , How many men grow strangely discontented . Who better counsel'd , on his backe parts looke , And cry out , welcome Death ; we haue mis-tooke . A morall interpretation ( the Motto being , Pessimus interpres rerum metus ) may be gathered from Plutarch , in Moral . where hee saith , Terror absentium rerum ipsa novitate falso angetur , consuetudo tamen , & ratio efficit , vt ea etiam quae horrenda sunt natura , terrendi vim amittant : i. The terror of things absent is encreased falsly by the nouelty thereof : but Custome and Reason so bring to passe , that euen those things which are naturally horrid , come to lose the power of their terror . Feare is said to be the companion of a guilty conscience ; neither can there be any greater folly , than for a man to feare that which he cannot shun . Dayly experience hath brought it within the compasse of a prouerbe , That he that feareth euery tempest can neuer make a good traueller . Viget . saith , It becommeth a man to be carefull , but not fearefull ; because it often hapneth , That seruile feare bringeth sudden danger . Ovid tells vs , Epist. Her. 13. Nos sumus incerta , nos anxius omnia cogit , Quae possunt fieri facta putare , Timor . i. We are incertaine of our selues , and there is nothing possible to be done , but Feare persuades vs to be already done . Feare is defined to be two-fold ; good & commendable Feare , grounded vpon Reason and Iudgement , which is awed more by reproch and dishonour , than by death or disaster : And euil Feare , which is destitute of Reason , and may be called Pusillanimitie , or Cowardise ; alwayes attended on by two perturbations of the Soule , Doubt and Sadnesse . Which may be also called the defect of Fortitude : Vpon which the Emblematist writeth in these words : Horrendo pavidas hinc territat ore puellas , Inde cavo risum cortice larva movet . Deterior vero rerum succurrit imago , Et falsa miseros anxietate premit . Auget homo proprios animo plerumque dolores Inque fuam meus est ingeniofa necem Eia age , terribilem rebus miser arripe larvam . Ludicr●s , error crit , quod modo terror erat . ¶ Thus paraphrased . Looke forward ; to faint Girles it terror breeds : View it behinde , and laughter thence proceeds . When Fortune looks vpon vs with a frowne , We ( in our owne feares wretched ) are cast downe . Man for the most part doth his owne griefe cherish , And in his minde growes witty how to perish . But ( Wretch ) remoue the Visard , and that terror ( Before so horrid ) thou shalt finde vaine error . A Meditation vpon the former Tractate . I. TO rip vp Gods great Counsels who shall striue , Or search how far his hidden works extend ? Into the treasure of his wonders diue , Or thinke his Maiestie to comprehend ? These things are granted vnto none aliue . For how can such as know not their owne end , Nor can of their beginning , reason show , Presume his Pow'r aud Might vnspeakable to know ? II. If He should say , Weigh me the weight of Fire ? Or striue to call backe Yesterday that 's past ? To measure out the Windes I thee desire , Or search the dwellings of the Ocean Vast ? How the Seas flow , or how their Ebbes retyre , Or in what moulds the Sun and Moone were cast ? Whence thou hadst life and fashion in the wombe , Or wherfore ( born thence ) now to seek a second tomb ? III. Sure thou wouldst answer , Fire cannot be weigh'd . Or if ? What ballance can the heat sustaine ? And of the Windes what measure can be made ? For I shall striue t' imprison them in vaine . And how the chambers of the Depth are layd ? Which none hath seene that hath return'd againe . Or who the Houres already past can summe ? Or by his art preuent those seasons are to come ? IV. How should I frame a Modell so capatious , In which to cast the body of the Sunne ? Or of the Moone ? ( so infinitely spatious ) Or truly tell the courses that they run ? Neither can humane wit proue so audatious , To question of his end e're he begun . Neither with our weake sence doth it agree , To find , how meere from nothing we first came to bee . V. If of the Fire , which thou dost hourely try ? If of the Winde , which blowes vpon thy face ? If of the Day , which dayly passeth by ? ( And what is now , to morrow hath no place ) Or those bright Planets mouing in the sky , Which haue * Times Daughters in perpetuall chase . Or if the Seas abisse thou canst not sound ? To search whose chanels yet there neuer line was found . VI. If of thy selfe thou canst no reason show , By all the vnderstanding thou canst claime ? How in the wombe thou first beganst to grow ? Or how thy life into thy body came ? Yet all these things , to be , we see and know , They lie before vs , and we giue them name . But if we cannot show the reason why , How can we search the mysteries of the most Hye ? VII . Number we may as well the things to come , Gather the scatter'd drops of the last raine , The sands that are vpon the shore to summe , Or make the wither'd Floures grow fresh againe ; Giue the Mole eyes , or speech vnto the Dumbe , Or with small Vessels th' Ocean striue to d●aine : Tell all the glorious stars that shine by night , Or make a Sound or Voice apparant to the sight . VIII . The Forrest of it's lofty Cedars prowd , Whose spatious boughes extended neere and far , And from the earth the Sun aid seeme to cloud . Much glorying in it's strength , thinks none should bar His circumscribed limits ; therefore vow'd Against the mighty Ocean to make war , Calling a Councell of each aged Tree , Who with vnanimous consent thereto agree . IX . Like counsell did the curled Ocean take , And said , Let vs rise vp against the Land , Let 's these our spatious borders larger make , Nor suffer one tree in his place to stand : The Earths foundations we haue pow'r to shake , And all their lofty mountaines countermand . Much honour by this conflict may be had , If we to these our bounds can a new Countrey add . X. Yet was the purpose of the Forrest vaine , For a Fire came , and all the Woods destroy'd : And 'gainst the raging practise of the Maine , Sands interpos'd , and it 's swift course annoy'd . Some Pow'r there was which did their spleens restrain : For neither of them their intents enioy'd . 'Twixt these I make thee Vmpire , vse thy skill ; Which canst thou say did well , or which of thē did ill ? XI . Both their intents were idle , thou wilt say , And against Nature that they did deuise : The Woods were made within their bounds to stay , And therefore to transgresse them were vnwise . The Seas that quiet in their channels lay , And would so proud an action enterprise : Be thou the judge betweene each vndertaker , Whether they both rebelled not 'gainst their Maker . XII . For as the Earth is for the Woods ordain'd , Fixt there , not to remoue their setled station : And as the Flouds are in their shores restrain'd , But neither to exceed their ordination ; So must all Flesh in frailty be contain'd , ( For so it hath been from the first Creation ) And only the things heauenly vnderstand , Who are in heav'n , and prest at Gods almighty hand . XIII . If then things supernaturall we finde , The depth whereof we cannot well conceiue ; So abdite and retruse from Mans weake minde , Them we into our frailty cannot weave : ( As what 's aboue Capacitie assign'd ) Those to the first Disposer let vs leaue . What 's common amongst men is knowne to all ; But we may faile in those things metaphysicall . XIV . But be it euer our deuout intention , To be so far remote from all ambition , That whatsoeuer's aboue apprehension , ( If it be true , and of Diuine condition ) To quarrell with it in no vaine dissention , But rather yeeld hereto with all submission . Man , made of earth , to Earth God did confine ; Grace from aboue is the free gift of Pow'r Diuine . XV. This Grace is the third Person in the Trinitie : The second , Wisedome ; and the first , all Power . To whom that we may haue more free affinitie , Let vs submit vs henceforth from this hower : And that we may attaine to true Diuinitie , Pray , That they will their mercies on vs shower ; Here in this life , from Sathan vs defend , And after bring vs to that joy which hath no end . Crux pendentis est Cathedra docentis . S. Augustine . THE ANGELL Thom : Hammon Armig : Rich : Gethinge M of the pen. THE ARGVMENT of the ninth Tractat. TO Spirits call'd Lucifugi ( From shunning Light ) I next apply My neere-tyr'd Pen ; of which be store In Mines where workmen dig for Oare . Of Robin Good-fellow , and of Fairies , With many other strange Vagaries Done by Hob-goblins . I next write Of a Noone-Diuell and a Buttry-Sprite , Of graue Philosophers who treat Of the Soules essence and her seat . The strange and horrid deaths related Of learn'd Magitians , animated By Sathan , the knowne truth t' abiure , And study Arts blacke and impure . Of Curious Science ( last ) the vanity , Grounded on nothing but incertainty . And that no Knowledge can abide the Test Like that in Sacred Scripture is exprest . ¶ The second Argument . THe Angell , vnto Man knowne best , As last of Nine concludes the rest . The Angell . THree Yong-men of Darius Court contend What thing should strongest be ? One doth commend Wine to haue chiefe dominion . The other sayes The King hath prime place . And the third doth praise The pow'r of Women to make others thrall ; But ( aboue these ) that Truth transcendeth all . The King 's inthron'd , his Peeres about him stated , To heare this strife betwixt them three debated . The first begins ; O men who can define Vnto the full , the pow'r and strength of Wine ? For needs must that be said to tyrannise , Which tames the Strong , and doth deceiue the Wise. The minde it alters , and 't is that alone That makes the Scepter and the Sheep-hooke one : For you in Wine no difference can see Betwixt the Poore and Rich , the Bond and Free. It glads the heart , and makes the thoughts forget Trouble and sorrow , seruitude and debt . It doth inrich the minde in ev'ry thing , That it remembers Gouernor nor King ; And causeth those who are in state most weake , ( Not thinking of their wants ) of Talents speake . It puts a daring in the cowards brest , To loue those Armes he did before detest ; To draw his sword in fury , and to strike , Opposing his best friends and foes alike : But from the Wine , and when the tempest 's o're , He soone forgets all that had past before . Then ô you men ( for I 'le not hold you long ) Thinke Wine , that can do these things , is most strong . He ceast ; the next began , ( and thus ) O men , Are not you strongest , first by land , and then By sea ? Are not all things in them contain'd , Yours , as at first vnto your vse ordain'd ? But yet the King is greater , he rules all , And is the Lord of these in generall : Such as negotiate by sea or land , Are but meere Vassals , and at his command . If he shall bid them war , with least facilitie They take vp armes , and run into hostilitie . And if he send them against forrein Powers , They breake downe Citadels , demolish Towers : Mountaines they with the vallies shall make ev'n , Or in the dales raise structures to braue heav'n ; They kill , or they are slaine , in ev'ry thing They do not passe the precept of the King : And if they ouercome , by right or wtong , The spoile and honour doth to him belong . Nay , those which do not to the battell go , But stay at home to plow , to till , to sow , The fruits of all their labours and increase They bring vnto the King , to keepe their peace ; Yet he is but one man. If he bid kill , There is no sauing , ( then much bloud they spill : ) But if the word passe from him , they shall spare ; To shed least bloud who 's he so bold that dare ? If he bid smite , the smite : or if he frowne , And bid demolish , all things are torne downe . If he say Build , they build ; or if destroy , All goes to hauocke : and yet he in ioy Meane time sits downe , doth eat , doth drinke , doth sleep , And all the rest a watch about him keepe ; Neither can any tend his owne affaires , But the Kings only , ev'ry man prepares To do him seruice , ( reason too ) for they Dare not but his great potencie obey . Then aboue others is not he most strong ? This hauing said , the second held his tongue . The third reply'd , O men , neither confine Strength to the potent Monarch , nor to Wine , Nor to the Multitude : 'gainst their opinion , Hath not the Woman ouer these dominion ? Woman into the World the King hath brought , And all such people as haue Empire sought By land or sea , from them had Being first , Bred from their wombes , and on their soft knees nurst . Those that did plant the Vine , and presse the juice , Before that they could taste it to their vse , Had from them their conception ; they spin , they weaue Garments for men , and they from them receiue Worship and honour : needfull th' are , no doubt , As being such men cannot liue without . If he hath gath'red siluer , or got gold , Or found out ought that 's pretious to behold ; Doth he not bring it to his choice Delight , Her that is faire and pretious in his sight ? Leaues he not all his bus'nesse and affaire , To gaze vpon her eyes , play with her haire ? Is he not wholly hers ? doth he not bring Gold to her , siluer , and each pretious thing ? Man leaues his Father , Mother , Countrey , all , ( What he esteemes most deare ) to become thrall , In voluntary bondage with his Wife , To leade a priuat and contented life : Which life for her he hasardeth , and her 'Fore Father , Mother , Countrey , doth prefer . Therefore by these you may perceiue and know , Woman , to whom Man doth such seruice owe , Beares rule o're you : Do you not trauell , sweat , And toile , that of your labors they may eat ? Man takes his sword , ( regardlesse of his weale ) And ( Madman-like ) goes forth to rob and steale ; He sailes the seas , sounds Riuers , ( nothing feares ) He meets a Lion , and his way he steares Through darknesse , and what purchase , spoile , or boot Is got , he prostrats at his mistresse foot . This shewes , his Woman is to him more deare Than he that got , or she that did him beare . Some haue run mad ; some , Slaues to them haue bin ; Others haue err'd , and perisht in their sin . Do I not grant , the King in pow'r is great , And that all Nations homage to his seat ? Yet I haue seene Apame her armes twine About his necke , the Kings lov'd Concubine , And daughter to the famous Bartacus ; I haue beheld her oft times vse him thus , From the Kings head to snatch the Royall Crowne , And smiling on him , place it on her owne ; Then with her left hand on the cheeke him smite : Yet he hath gap'd and laught , and tooke delight To see himselfe so vs'd . If she but smil'd , ( As if all pow'r from him were quite exil'd ) He laught on her . If angry , he was faine To flatter her , till she was pleas'd againe . 'T is you , ô men , whom I appeale vnto ; Are they not strongest then , who this can do ? At this the King and Princes in amase , Began each one on others face to gase . When he proceeded thus ; Say , ô you men , Resolue me , Are not Women strongest then ? The Earth is spatious , and the Heav'n is hye , And the Sun swiftly in his course doth flye ; For in one day the Globe he wheeleth round , And the next morning in his place is found . Him that made these things must we not then call Great ? and Truth therefore great'st and strong'st of all ? All the Earth calls for Truth ; Heav'n doth proclaime Her blessed ; all things tremble at her name . For Truth no vniust thing at all can doo : The Wine is wicked , so the King is too , Women are wicked , all the sonnes of men Most wicked are , and such must needs be then Their wicked works , there is no Truth therein , And wanting Truth , they perish in their sin . But Truth shall abide strong , and still perseuer , For it shall liue and reigne euer and euer . With her , of persons there is no respect , She doth to this way nor to that reflect : She knowes no diffrence ; what is just she loues , But what 's impure and sinfull she reproues . And all men fauor her good works , because Her judgements are vpright , and iust her lawes . Shee 's the Strength , Kingdome , Power , Dignitie , And of all Ages Sov'raigne Majestie : Blest be the GOD of Truth . At this he stay'd . Then all the people cry'd aloud and sayd , ( With publique suffrage ) Truth is great'st and strongest , Which ( as it was at first ) shall endure longest . This is that Truth in quest of which we trade , And which , without invoking Diuine aid , Is neuer to be found . Now lest we erre Concerning Sp'rits , 't is fit that we conferre With sacred Story . Thus then we may read , ( Where of the fall of Babell 't is decreed ) Saith Esay , Thenceforth Zijm shall lodge there , And O him in their desolate roofes appeare : The Ostriches their houses shall possesse , And Satyrs dance there : Ijim shall no lesse Howle in their empty Pallaces , and cry , And Dragons in their forlorne places fly . Againe : The Zijm shall with Ijim meet , And the wilde Satyr with his parted feet Call to his fellow . There shall likewise rest The Scritch-Owle , and in safety build her nest . The Owle shall lodge there , lay and hatch her brood ; And there the Valtures , greedy after food , All other desolate places shall forsake , And each one there be gath'red to his Make. Some moderne Writers speaking of this Text , Because that they would leaue it vnperplext , Say , That by these strange names be either meant Mis-shapen Fowles , or else it hath extent Further , to wicked Sp'rits , such as we call Hob-goblins , Fairies , Satyrs , and those all Sathan by strange illusions doth employ , How Mankinde to insidiate and destroy . Of which accursed ranke th' appeare to bee Which succeed next in this our Historie . Subterren Spirits they are therefore flyl'd , Because that bee'ng th' vpper earth exyl'd , Their habitations and aboads they keepe In Con-caues , Pits , Vaults , Dens , and Cauernes deepe ; And these Trithemius doth hold argument To be of all the rest most pestilent : And that such Daemons commonly inuade Those chiefely that in Mines and Mettals trade ; Either by sudden putting out their lamps , Or else by raising suffocating damps , Whose deadly vapors stifle lab'ring men : And such were oft knowne in Trophonius den . Likewise in Nicaragua , a rich Myne In the West-Indies ; for which it hath ly'ne Long time forsaken . Great Olaus writes , The parts Septentrionall are with these Sp'ryts Much haunted , where are seen an infinit store About the places where they dig for Oare . The Greeks and Germans call them Cobali . Others ( because not full three hand-fulls hye ) Nick-name them Mountaine-Dwarfes ; who often stand Officious by the Treasure-deluers hand , Seeming most busie , infinit paines to take , And in the hard rocks deepe incision make , To search the mettals veines , the ropes to fit , Turne round the wheeles , and nothing pretermit To helpe their labour ; vp or downe to winde The full or empty basket : when they finde The least Oare scatter'd , then they skip and leape , To gather't thriftily into one heape . Yet of that worke though they haue seeming care , They in effect bring all things out of square , They breake the ladders , and the cords vntwist , Stealing the workmens tooles , and where they list Hide them , with mighty stones the pits mouth stop , And ( as below the earth they vnderprop ) The Timber to remoue they force and striue , With full intent to bury them aliue ; Raise stinking fogs , and with pretence to further The poore mens taske , aime at their wracke and murther . Or if they faile in that , they further aime , ( By crossing them and bringing out of frame Their so much studied labor ) so extreme Their malice is , to cause them to blaspheme , Prophane and curse : the sequell then insuing , The body sav'd , to bring the soule to ruin . Of these , that to mans hurt themselues apply , Munsterus writes in his Cosmography . Such was the Daemon Annebergius , who Twelue lab'ring men at once did ouerthrow In that rich siluer Mine , call'd to this day By Wtiters , Corona Rosaica . The like ( where choicest mettals they refine ) Snebergius did in the Georgian Mine . These are the cause the earth doth often cleaue , And by forc'd crannies and deepe rifts receiue Robustious windes , her empty cavernes filling : Which being there imprison'd , and vnwilling To be so goald , struggle , and wanting vent , Earthquakes thereby are caus'd incontinent , Such as remoue huge mountaines from their scite , And Turrets , Tow'rs , and Townes demolish quite . In Arragon ( Alpho●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 ne●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 . Stumpsius recites this story , which ( 't m' appeare By computation ) hapned in the yeare One thousand fiue hundred twenty : There 's a place Neere Basill , which hath entrance by a space Narrow and strait , but is within capatious , And ( as fame goes ) possest with Sp'rits vngratious . The like is in our Peke-hills to be seene , Where many men for nouel-sake haue beene . Another that 's call'd Ouky hole , neere Wells ; All vnder earth , and full of spatious cells , Both wondrous caues . Nor can't be truly said , Whether by Art or Nature they were made . But to the first ; A Botcher of that towne , Rude of behauior , almost a meere clowne , Yet bold and blunt , vncapable of dread , Especially when wine was in his head ; Into that Caue this Groome presum'd to enter Further than any man till then durst venter . He lights a waxen taper , which before Was consecrate , then enters at a dore Of sollid iron , which difficultly past ; Then chamber after chamber , comes at last To a fresh fragrant garden , ev'ry thing Seeming as if there had been lasting Spring . In midst of which a goodly Pallace stands , The frame appeares not built by mortall hands , So curious was the structure , no inuention There , but exceeding humane apprehension . When entring the great Hall , he may espye Vpon a throne magnificent and hye , A Virgin of surpassing beauty plac't , ( Incomparable vpward from the wast ) Her golden haires about her shoulders hung , Smooth brow'd , cleare ey'd , her visage fresh and young : But all below the girdle seem'd to twine About the chaire , and was meere serpentine . Before her stood an huge great brasen chest , Crosse-barr'd and double lockt , it seemes possest Of mighty treasure , and at either end A blacke fierce ban-Dog couched , to defend That Magosin ; for such as approch neere , With their sharpe phangs they threat to rend and teare . She checks their fury , makes them stoope and lye Flat on their bellies : She doth next vntye A strong and double-warded Key that hung About her necke , ( in a silke Ribbond strung . ) The Chest she first vnlocks , then heaues the lid . And shewes th' Aduent'rer what was therein hid Gold of all stamps , and siluer in great store , ( Midas it seemes of Bacchus askt no more ) A small piece of each Coine to him she giues , Desiring him to keepe it whilest he liues ; ( Her bounty stretcht but to an easie load ) All that he got he after shew'd abroad . And when she gaue it , thus she him bespake ; A Princesse see , who for a step-dames sake Am thus transform'd , my fortunes ouerthrowne , And I despoyl'd both of my state and Crowne . But were I by a yong man three times kist , Who from his childe-hood euer did persist In modesty , and neuer stept astray , I by his meanes should be remov'd away ; And as his vertues guerdon , for a dower , He should receiue this masse , now in my power . Twice ( as he said ) he stroue her lips to touch ; But in th' attempt her gesture appear'd such , Her face so alter'd , her aspect so grim , Her chattring teeth so gnashing , as if him She would haue instantly deuour'd ; it seem'd , 'Twixt hope and feare to be as then redeem'd . But yet so terrible his offer was , That for the worlds wealth added to that masse , He durst not on the like exploit be sent , But turned thence by the same way he went. Yet by this strange relation , after mov'd ( By some of his Allyes whom he best lov'd ) To second his attempt , he neuer more Could finde the way backe to that charmed dore . Not many yeares ensuing this , another Of the same towne , a kinsman or a brother Hoping thereby a desp'rat state to raise , By his direction had made oft essayes , This strange inchanted Pallace to discouer , And to that Queene to be a constant Louer . At length he entred , but there nothing found Saue bones and skulls , and Coarses vnder ground : But was withall so far distract in sence , He dy'd some three dayes after parting thence . The like vaine hope did Apollonius blinde ; Who though he studied by his Art to finde Hid gold , and wholly gaue his minde vnto 't , His fare thereby not better'd by a root , ( For so mine Authors say ) The great Magition Agrippa minding to make inquisition By Magicks helpe , and search for treasures hidden ; Not only by the Emp'ror was forbidden , Carolus the fift ; but histories report , He for that notion banisht was the Court. Andrew Theuerus tells vs , One Macrine A Greeke , labor'd the earth to vndermine , In Paros Isle , and in that hope resolv'd , Him suddenly the earth quite circumvolv'd . Of Cabades the mighty Persian King , Two Authors , Glycas and Cedrenius , bring This Historie to light : 'Twixt the confines Of Persia and of India , there be Mines In Mount Zudaderin , of stones and gems , Some valu'd at no lesse than Diadems : But how to compasse them was found no meane , The passage being kept by Sp'rits vncleane . Th' ambitious King , for such a masse of pelfe Daring to tug with Lucifer himselfe , Brings thither an huge army , sundry wayes Assaults the mountaine : still the Diuels raise Tempests of fire and thunder to their wracke , And maugre opposition force them backe . After retreat , the covetous King persists In his attempt , and of the Cabalists And Magi calls a Councell , and of them Demands , By what vnheard of stratagem This Treasure may be compast . They agree , It by one onely meanes atchiev'd may bee ; Namely , That in his prouinces reside A Sect of Christians , at that time deny'de Their liberty of conscience : now if they Will to that God they serue deuoutly pray , Their Orisons haue sole pow'r to withstand The force and fury of that hellish Band. By one of his great Princes the King Vnto the Patriarch many kinde commends ; Of him desiring their spirituall aid , Those damned Caca●daemons to inuade . The Bishop grants , proclaimes a gen'rall Fast , All shrieue them of their sinnes ; which done , at last , Betwixt the Mountaine and the Campe they bend Their humble knees , and in their pray'rs commend The Sultans safety . This no sooner done , But these infernall Fiends afrighted runne , With horrid cries and yells the aire they fill , And leaue to him the conquest of the hill . Of Faustus and Agrippa it is told , That in their trauels they bare seeming gold Which would abide the touch ; and by the way , In all their Hostries they would freely pay . But parted thence , myne Host thinking to finde Those glorious Pieces they had left behinde , Safe in his bag , sees nothing , saue together Round scutes of horne , and pieces of old leather . Of such I could cite many , but I 'le hye From them , to those we call Lucifugi . These in obscurest Vaults themselues inuest , And aboue all things , Light and Day detest . In Iohn Milesius any man may reade Of Diuels in Sarmatia honored , Call'd Kottri , or Kibaldi ; such as wee Pugs and Hob-goblins call . Their dwellings bee In corners of old houses least frequented , Or beneath stacks of wood : and these conuented , Make fearefull noise in Buttries and in Dairies ; Robin good-fellowes some , some call them Fairies . In solitarie roomes These vprores keepe , And beat at dores to wake men from their sleepe● Seeming to force locks , be they ne're so strong , And keeping Christmasse gambols all night long . Pots , glasses , trenchers , dishes , pannes , and kettles They will make dance about the shelues and settles , As if about the Kitchen tost and cast , Yet in the moruing nothing found misplac't . Others such houses to their vse haue fitted , In which base murthers haue been once committed . Some haue their fearefull habitations taken In desolat houses , ruin'd , and forsaken . Examples faile not to make these more plaine ; The house wherein Caligula was slaine , To enter which none euer durst aspire After his death , till 't was consum'd by fire . The like in Athens ; of which Pliny writes In his Epistles . As Facetius cites , In Halberstad ( saith he ) there is a Dwelling Of great remarke , the neighbour roofes excelling For architecture ; in which made aboad A mighty rich man , and a belly-god . After whose death ( his soule gon Heav'n knowes whither ) Not one night fail'd for many moneths together , But all the roomes with lighted tapers shone As if the darknesse had beene chac't and gone , And Day there onely for his pleasure stay'd . In the great chamber where before were made His riotous feasts , ( the casements standing wide ) Clearely through that transparance is espy'de This Glutton , whom they by his habit knew , At the boords end , feasting a frolicke crew Of lusty stomacks that about him sate , Serv'd in with many a costly delicate , Course after Course , and ev'ry Charger full : Neat Seruitors attended , not one dull , But ready to shift trenchers● and fill wine In guilded bowles ; for all with plate doth shine : And amongst them you could not spy a guest , But seem'd some one he in his life did feast . At this high rate they seem'd to spend the night , But all were vanisht still before day light . Of Bishop Datius a learn'd Clerke thus saith ; He for the true profession of his Faith , Sent into exile , in his difficult way Opprest with penurie , was forc'd to stay In Corinth : nor there lodging could he haue In any Inne or place conuenient , saue A corner house , suppos'd to be inchanted , And at that time with sundry Diuels haunted . There taking vp his lodging , and alone , He soundly slept till betwixt twelue and one : When suddenly ( he knew not by what cranny , The dores bee'ng fast shut to him ) came a many Of Diuels thronging , deckt in sundry shapes , Like Badgers , Foxes , Hedge-hogs , Hares , and Apes . Others more terrible , like Lions rore : Some grunt like hogs , the like ne're heard before . Like Bulls these bellow , those like Asses bray ; Some barke like ban-dogs , some like horses ney : Some howle like Wolues , others like Furies yell , Scarse that blacke Santus could be match'd in hell . At which vp starts the noble Priest , and saith , O you accursed Fiends , Vassals of wrath , That first had in the East your habitation , Till you by pride did forfeit your saluation : With the blest Angels you had then your seat , But by aspiring to be god-like great , Behold your rashnesse punisht in your features , Being transhap'd into base abject creatures . This hauing spoke , the Spirits disappeard , The house of them for euer after clear'd . One thing , though out of course it may appeare , Yet I thought fit to be inserted here : The rather too the Reader I prepare , Because it may seeme wonderfull and rare . Receiue 't as you thinke good ; or if you please To beleeue Plutarch , then his words are these : One call'd Enapius , a yong man well bred , By the Physitions was giv'n out for dead , And left to his last sheet . After some howers He seem'd to recollect his vitall powers , To liue againe , and speake : The reason why Demanded of his strange recouerie ? His answer was , That he was dead 't was true , And brought before th' infernall Bar. They view Him o're and o're , then call to them who'haue charge The spirit from the body to inlarge : Whom Pluto with the other Stygian Pow'rs Thus threat ; Base Vassals can we thinke you ours , Or worthy our imployment , to mistake In such a serious errand ? Do we make You Officers and Lictors to arrest Such as are call'd to their eternall rest ; And when we send for one whose dismall fate Proclaimes him dead , you bring vs one whose date Is not yet summ'd , but of a vertue stronger , As limited by vs to liue much longer . We sent , that with Nicander you should meet , A Currier that dwells in such a street : And how haue you mistooke ? This Soule dismisse , And fetch his hither to our darke Abisse . With that ( saith he ) I waken'd . His friends sent Vnto the Curriers house incontinent , And found him at the very instant dead , When he his former life recouered . And though meere fabulous this seeme to be , Yet is it no impossibilitie Fiends should delude the Ethnicks , and on them Confer this as a cunning stratagem , To make them thinke that he dispos'd mans breath , And had the sole pow'r ouer life and death . At nothing more these auerse Spirits aime , Than what is Gods , vnto themselues to claime . Others there are , as if destin'd by lot , To haue no pow'r but ouer goods ill got . For instance ; One long with the world at strife , Who had profest a strict religious life , And taken holy Orders , at his booke Spending his spare houres ; to a crafty Cooke Was neere ally'de , and at his best vacation Findes out a time to giue him visitation ; And greets him with a blessing . The fat Host Is glad to see his Vncle ; Sod and Rost He sets before him , there is nothing ( fit To bid him welcome ) wanting : downe they sit . The good old man , after some small repast , More apt to talke than eat , demands at last Of his Lay Nephew , ( since he toiles and striues In this vaine world to prosper ) how he thriues ? The Cooke first fetcheth a deepe sigh ; then sayes , O Vncle , I haue sought my state to raise By ev'ry indirect and law lesse meane , Yet still my couetous aimes are frustrat cleane . I buy stale meat , and at the cheapest rate ; Then if my Guests complaine I cog and prate , Out-facing it for good . Sometimes I buy Beeues ( haue been told me ) of the murrain dye . What course haue I not tooke to compasse riches ? Ventur'd on some haue been found dead in ditches ; Bak'd dogs for Venison , put them in good paste , And then with salt and pepper helpt their taste . Meat rosted twice , and twice boyl'd , I oft sell , Make pies of fly-blowne joints , and vent them well : I froth my cannes , in ev'ry jug I cheat , And nicke my Ghests in what they drinke or eat : And yet with these and more sleights , all I can , Doth not declare me for a thriuing man ; I pinch myne owne guts , and from others gleane , And yet ( though I shew fat ) my stocke is leane . The good old man , though at his tale offended , No interruption vs'd till he had ended . First hauing shooke his head , then crost his brest , Cousin ( said he ) this lewd life I detest : Let me aduise you therefore to repent ; For know , ill-gotten goods are lewdly spent . Pray let me see your Buttry . Turne your face ( Saith the Cooke ) that way , you may view the place , That casement shewes it . Well done , ( saith the Priest ) Now looke with me , and tell me what thou seest ? When presently appeares to them a Ghost , Swolne-cheekt , gor-bellied , plumper than myne Host ; His legs with dropsie swell'd , gouty his thighes , And able scarse to looke out with his eyes , Feeding with greedinesse on ev'ry dish , For nothing could escape him , flesh or fish : Then with the empty jugges he seemes to quarrell , And sets his mouth to th' bung hole of a barrell , ( Lesse compast than his belly ) at one draught He seemes to quaffe halfe off , then smil'd and laught , When jogging it he found it somewhat shallow : So parted thence as full as he could wallow . Mine Host amas'd , desires him to vnfold What Monster 't was made with his house so bold . To whom his Vncle ; Hast thou not heard tell Of Buttry-Sp'rits , who in those places dwell Where cous'nage is profest ? Needs must you waine In your estate , when such deuour your gaine . " All such as study fraud , and practise euill , " Do only starue themselues , to plumpe the Deuill . The Cooke replies , What course ( good Vncle ) than Had I best take , that am ( you know ) a man Would prosper gladly , and my fortunes raise , Which I haue toil'd and labour'd diuers waies ? He mildely answers , Be advis'd by mee , Serue God , thy neighbour loue , vse charitie , Frequent the Church , be oft deuou● 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 ●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 proportion● 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 ) they Cannot endure , it puts them to dismay . Lactantius tells vs , When vpon a season An Emp'ror of his Idoll askt the reason Of some doubt that perplext him , a long space He answer'd not : the cause was , that in place A Christian then was present at that time Who had new blest him with the Crosses signe . Good Angels when to man they first appeare , Although they strike him with amase and feare , Their em affies bee'ng done , before they part , They leaue him with great joy and cheare of heart . As he at whose dread presence Daniel shooke ; As th' Angell Gabriel , whom the Holy-Booke Makes mention of , who when he came to bring To the blest Maid a message from heav'ns King , Frightfull at first appear'd his salutation , But th' end thereof was full of consolation . But the bad Spirits bringing seeming ioy , The end thereof's disaster and annoy . From circumstance might many more arise , But these for this place at this time suffice . Be it held no digression to looke backe From whence I came , inquiring if I lacke No fit accoutrement that may be found Behoofull for the journey I am bound . Something I had forgot in my great speed : Of Musicke then , e're further I proceed ; I must deriue it from the first of dayes . The Spheres chime Musicke to their Makers praise . In the worlds first Creation it begunne , From the word Fiat spoke , and it was done , Was sound and sweetnesse , voice , and symphonie , Concord , Consent , and heav'nly harmonie . The three great Orders of the Hierarchie , Seruants vnto th' eternall Majestie , In their degrees of Ternions hourely sing Loud Haleluiahs to th' Almighty King. The Seraphins , the Cherubins , and Thrones , Potestates , Vertues , Dominations , The Principats , Arch-Angels , Angels , all Resound his praise in accents musicall : So doe the Heav'ns and Planets , much below them . Touching the first , those that seeme best to know them , Thus of their quicke velocitie relate : As the supreme and highest , agitate Their wheeles with swiftest motion , so conclude , The lowest finish their vicissitude : That is , their naturall courses much more soone . As first , in nine and twenty dayes the Moone , The Sun and Venus in one twelue-month theirs , And Saturne his in thirty compleat yeares ; But many thousands must be fully done , Before the starry heav'ns their course haue runne . Such and so great is mans innate ambition , Into all knowledge to make inquisition , The depth of Natures hidden wayes to sound , Mystries to search , and diue in arts profound . As if we looke into the first of Time , When as the World was in it's youth and prime , Ev'n to this latest Age , those much commended For deepe conceptions , greatly haue contended ( Almost aboue capacitie indeed ) Laboriously , each other to exceed . But as the Fable of Ixion proud Saith , he in Iuno's stead embrac'd a Cloud : So for the most part those of wits refin'd , Building vpon their amplitude of mind , And by their owne vaine apprehensions sway'd , In their maine course erroneously haue stray'd ; Either in all mistaking , or some part , Error for Truth , and Ignorance for Art. The reason is , That in things vndecided , By selfe-conceit bee'ng obstinatly guided , And not acquiring out the perfect ground , What 's finite they with infinite confound ; What 's humane , with diuine ; what 's wrong , with right , As out of darknesse striuing to draw light . Hence comes so many Sects and Schooles t' arise Amongst the Sophists , thinking themselues wise ; As Py●hagorians , Epicures , Platonicks , Pythonicks , Scepticks , and Academicks , Eleaticks , Perepateticks , Stoicks too , With others more : And all these as they doo Differ in names , so in opinions , and Vpon diuersitie of judgements stand . For instance ; First , as touching the foundation Of things that since the Chaos had creation , And cause efficient ; some hold Earth , some Fire , Some Water , others Aire : some Sects conspire Vpon the full foure Elements to impose it . One names the Heav'ns ; another saith ( he knowes it ) The Stars were workers● Atoms this man names ; Another , Number ; and the former blames ; Some , Musicall consent drawne from the Spheres ; Some Full , some Empty : by all which appeares , Those things are only quarrel'd with , not prov'd ; For nothing's constant , sollid , or immov'd , In all their doctrines each with other jar , And are indeed still in seditious war. And therefore God reproues Iob for aspiring , And to his hidden wayes too deepe inquiring : Thus saying , Who is he that doth obscure Knowledge with words imperfect and impure ? Gird vp thy loines , thee like a man prepare , I will demand , and thou to me declare ; Where wast thou when I layd the earths foundation ? If thou hast knowledge , giue me true narration ? Who measur'd it ? now ( if thou canst ) divine : Or ouer it what 's he hath stretcht the line ? Vpon what are the solid Bases made ? Or who the corner stone thereof first layd ? When all the Morning Starres ( as but one-voic't ) Prais'd me together : when all Saints reioyc't . Who shut the Sea with dores vp , when the same As from the wombe it selfe issu'd and came ? When for it I the Clouds a cov'ring found , And as in swathing ●ands , in darkenesse bound ; And said , Thou hitherto shalt haue free way , No further , thou shalt here thy proud waues stay . And after this , the secrets doth pursue Of Snow , Haile , Tempests , with the Light and Dew , Raine , Ice , Death , Darknesse ; and so further runnes To th' Pleiades , Arcturus and his sonnes . Saith Paul , In this world none himselfe deceiue , To thinke hee 's wise ; but such vaine pha●sies leaue , And let him be a foole , so to be wise . For this worlds wisedome is a meere disguise Of foolishnesse with God. Scriptures thus treat , The Wise he catcheth in his owne conceit . In Esays Prophesie the words thus sound ; The wisedome of the Wise I will confound , The prudence of the Prudent reprehend . Where is the wise man ? Where 's the Scribe now , or He of this world the great Inquisitor ? Hath not God made all the worlds Wisedome Folly ? Who then dares thinke himselfe or wise or holy . What was it that to Socrates first gaue Wisedomes great attribute and honour , saue That he confest , In all he did pursue , He only knew this , That he nothing knew . What saith the Preacher ? When I did apply My heart to search out Wisedome curiously , And to behold on earth the secrets deepe , That day nor night the eyes of man take sleepe ; Gods entire worke before myne eyes I brought , That Man could not finde out the worke he sought Beneath the Sun : for which mans busie minde Labors to search , but it can neuer finde . And though the Wise man thinke it to conceiue , He cannot doo 't without th' Almighties leaue . When as the Academicks , of the rest Of all the Ethnycke Sophists were held best ; Yet in their then supreme authoritie None durst contest and say , So this shall be . The Pyrhonicks , of no lesse approbation , Would not of any thing make attestation ; But made a doubt in all , and held for true , Whoeuer humane Science shall pursue , No other base he hath whereon to sit , Sauing the fraile opinion of mans wit : No certaine principle at all th' haue lent , Grounded on firme and sollid argument ; Which Principles no sooner are deny'de , But all their doctrine 's ruin'd in it's pride . Therefore these Academicks did inact A Maxim , ( held amongst themselues exact ) Let none dispute , or into termes arise With any that the Principles denies . Obserue but the Philosophers inuentions , And amongst them the Fencer-like contentions , Concerning the Creator of vs all● The Angels , and the Worlds originall . Some impiously and foolishly deny , That there 's to gouerne vs ● Deity . Others that say there is a God , there are , But he of humane actions takes no care . And some remaine in doubt , and will not know ( At least confesse ) there is a God or no. Who in his best conceptions doth not storme At their Idaea's , Atoms , Matter , Forme , Full , Empty , Infinite , first Essence , Beeing , With thousands more , and all these disagreeing . Touching the Soule hath been more strange opinions , Than now beneath the great Turke are dominions . One , That man hath no Soule at all , will proue , And that the Body of it selfe doth moue . Some grant a Soule , but curiously desire To haue th' essence thereof deriv'd from Fire ; Of Water , some ; others , of Aire compound it ; And some as brain-sicke as the rest , would bound it In Earthly humor : other Sectists dare Affirme the substance to be Fire and Aire . One , Heat , or an hot constitution : he Saith ( in 's great wisedome ) it of force must be Of the foure Elements the pure complexion : Others will haue it Light , or Lights reflexion . One calls it restlesse Motion ; he , a Number Mouing it selfe , &c. Thus one another cumber , Warring with contradictions infinite . As vainly too of the Soules seat they write ; To the braines ventricle some one confines it : Come to anothers censure , he assignes it Vnto the Epicranion : 'Mongst the rest , Epicurus makes her mansion in the brest : In the Hearts arteries some say it dwells ; Another , in the Heart , and nowhere els . Empedocles would haue it vnderstood , The sole place she resides in , is the Bloud . In the whole Body others seeke to place it , And with no seeming arguments out-face it . Like diffrence hath amongst them been to know Whether the Soule immortall be or no. Democritus and Epicurus they Beleev'd the Soule was mortall . Others ( say , And it seemes better warranted ) incline To make the world beleeue it is Diuine . The Stoicks held opinion , with the breath , All bad Soules are extinguisht ev'n in death : But that the better are exalted hye To place sublime , and neuer more to dye . Some so ambiguous in their censures were , Nothing saue doubt in all their Works appeare . Then to conclude , Studies that haue foundation Like these , vpon mans meere imagination , Than the Chamaelions are more variable , Lighter than winde , than the sea more vnstable , Than th' Elements th' are at more deadly hate , And than the Labyrinth more intricate ; Than th' Moon more changing , Darknesse more obscure , Than Women more inconstant and vnsure . He then that in his best thoughts doth desire , After the Truth ingeniously t' inquire , And to the perfect path to be conducted , May it please that man to be thus instructed ; Seeke not from Man , but God that can dispose , Who all things , not from him that nothing , knowes . Of Truth the Scriptures plenally report , Of which our weake and dull conceit comes short . Note what our Sauior saith , ( to end all strife ) I am the Way , I am the Truth and Life . Againe he saith , Into the world I came To declare truth , and testifie the same . No wonder then if ev'n the Wisest dote , Who from the Scriptures were so far remote ; And that the more they labour'd Truth to finde , The more they were made stupid , dull , and blinde . By muddy streames it is an easie thing To know a troubled and vnhealthfull Spring : By bright and Chrystall rivelets we are sure By consequence the fountaines head is pure . And in this water so refin'd and cleare , Our blessed Sauior makes himselfe appeare , When he thus saith ( as Iohn doth plainly tell ) To the Samaritan at Iacobs Well , Who so shall of the Water drinke that I Will giue him , shall no more thirst till he dye : The water that I giue , in him shall be A Well of water euerlastingly , Springing to life eternall . Now if any Of the great Doctors differ , ( as th' are many ) Retire we to the Scriptures ( the true test ) To know of their opinions which sounds best . Nor let their works further authoris'd bee , Than punctually they with the Text agree : Neither let any ( of his knowledge proud ) Dare further search than is by them allow'd . From the wise men heav'ns secrets are conceal'd , And vnto Infants and to Babes reveal'd : Therefore let Arrogance no man delude , Whilest humbly with Saint Austin I conclude ; Whoso shall reade this Worke , where he shall finde Truth certaine , let him ioyne with me in minde : Where he shall doubt with me , I next desire , That he with me will labour to enquire . If he haue err'd in iudgement , and finde here To be resolv'd , from hence his error cleare . If he my error finde , ( with some respect Of my good meaning ) let him mine correct . Explicit Metrum Tractatus Noni . Eatenus rationandum est , donec veritas invenitur . Cum inventa est Veritas , ibi figendum est Iuditium ; & in victoria Veritatis soli Veritatis inimici pereans . S. Chrisost. Theologicall , Philosophicall , Poeticall , Historicall , Apothegmaticall , Hierog●p●icall and Emblematicall Obseruations , touching the further illustration of the former Tractat. THese Spirits of the earth or vnder the earth , hauing charge of the Mines and Treasures below , meethinkes should deterre men from the base sin of Auarice . Aurelius calleth it the root of euill , or a fountaine of euils , whence , as from an inundant streame , flow injurie , injustice , Briberie , Treason , Murder , depopulation , strage , ruine of Commonweales , ouerthrowes of Armies , Subuersion of estates , wracke of Societies , staine of conscience , breach of amitie , confusion of minde , with a thousand other strange enormities . The propertie of a couetous man ( saith Archimides ) is to liue all his life time like a Beggar , that he may be said at his death to die rich : who as he is good to no man , so is hee the worst friend to himselfe : and as hee passeth great trouble and trauell in gathering riches , so hee purchaseth withall great danger in keeping them , much law in defending , but most torment in departing from them ; and in making his Will hee for the most part findeth more trouble to please all , than hee tooke pleasure to possesse all . In the purchasing of which ( as one ingeniously said ) he gets carefulnesse to himselfe , enuy from his neighbour , a prey for theeues , perill for his person , damnation to his soule , curses for his children , and Law for his heires . Nay euen in his life time he wanteth as well what he hath , as what hee hath not . Moreouer , all euil-gotten gaine bringeth with it contempt , curses , and infamy . The Gluttons minde ( saith Saint Bernard ) is of his belly , the Lechers of his lust , and the Couetous mans of his gold . And Saint Augustine , By Liberalitie mens vices are couered , but by Couetousnesse they are layd open to the world . Ardua res haec est , opibus non tradere mores , Et cum tot Croesos viceris esse Numam . i. A difficult thing it is for any man that is rich , not to submit his minde and affections vnto his money ; and passing many a Croesus in wealth , to beare a modest temperature with Numa . It is better to be the Sheepe than the Sonne of an auaritious man , saith Diegenes : the one he loueth and tendreth for the increase ; the other he neglecteth and hateth for the expence . Though ( according to Apollonius ) the common excuse of the rich man is , That he gathereth and hoordeth for the vse of his children ; so insatiate is his desire , ( as being neuer satisfied ) that the obtaining of what he would haue , is but the beginning to him of the desire of hauing . According to that of Boëthius , lib. 2. Metr . 2. Si quantas rapidis flatibus incitus , Pontus versat Arenas , &c. If with so many sands as seas vp cast , When they are stirr'd with some tempestuous blast ; Or wert thou furnisht as the skies with starres , When neither fog nor cloud their lustre barres ; Or wert thou by th' abundant horne of Plenty Supply'd with all things , leauing no place empty : Yet humane nature , couetous of gaine , Would not forbeare to murmur and complaine , Although to it heav'ns liberall hand should lend More gold than it could study how to spend . Though Honour grace the name , and Pride the backe , 'T will say all 's little , something yet doth lacke ; Gaping Desire , vncircumscrib'd by Lawes , Still yawnes with open and vnsatiate jawes . What bridle or what curbe can we then finde To restraine this rapacitie of minde ? Whenas the more we drink , the more we thirst , Our aime to get is greater than at first . Such pest in mans vnlimited nature breeds , That still the more he hath , the more he needs . Auarice is defined to be a vice in the soule , much like vnto a Dropsie in the body ; by which a man coueteth , per fas & nefas , to extort from others , without right or reason . And againe , violently and injustly it with-holdeth from others what truly belongeth vnto them , without equitie or conscience . It is also a penurious and niggardly sparing to giue , but a readinesse , nay greedinesse to receiue whatsoeuer is brought , neuer examining whether it be well or ill attained . Vsurie and Extortion , bred from Auarice , ( saith one ) makes the Nobleman morgage his lands , the Lawyer pawne his Littleton , the Physition sel his Galen , the Souldier his sword , the Merchant his Ship , and the World it 's peace . This hellish Vice in mine opinion is as bitterly reproued as ingeniously obserued by Petronius Arbiter , in one of his Satyrs . Part of his words be these : Orbemjam totum victor Romanus habebat , Qua mare , quaterrae , qua sidus currit vtrumque . The Roman Victor had the whole world won , As far as seas flow , or the earth doth run , Or either Pole could from aboue suruey ; Yet with all this not sated was , but they The Ocean must with burden'd Ships oppresse , Wandring in toilesome search where they could guesse Any remote place was . If they were told It yeelded Mines , and they might fetch thence gold . And now ( although they were in league before ) Hostilitie's proclaim'd , and for that Oare Arm'd Vessels rigg'd , all dangers are held good , To purchase wealth , howeuer bought with bloud . " Pleasures in vse are sleighted , ( because knowne ) " We doat on forrein things , despise our owne . And in another place to the like purpose : Nor is lesse rapine in the campe , for there Generals when they of gaine and profit heare , Fly to the noise , and madly snatch at gold . Nay ev'n the Roman people's to be sold , The very seats on which the Patriots sit In open Court , are bought , nor can we quit Old men from Auarice , since each one striues Vertue ( once free ) to binde in golden gyues ; " Pow'rs turne to prey , and Place to purchase pelfe , " There 's nothing free , scarce Maiestie it selfe . Couetousnesse robbeth a man of the title of Gentry , because it together delighteth it selfe in sordid Ignobilitie . Vsurie , the eldest and most fruitfull-breeding daughter of old Auarice , was so much at one time despised and hated in Rome , that Appian in his first booke of Ciuill warres commemorateth vnto vs , That there was a great penaltie imposed vpon any noble Citisen , who would shew himselfe so degenerate as to contract her : for it is said of her , That she bringeth forth her children before they be begotten : besides , she is most hated of those whom shee seemeth most to gratifie . And according to that of the Poet , — Turpia Lucra Faenoris , & velox Inopes vsura trucidat . The filthy and base gaine of Increase , and the swift returne of Vsurie murdereth the Poore and Needy . But I am confident , that whosoeuer he be that shall grinde the faces of the Poore in this world , the Diuell shall grate vpon his bones in the world to come . O but ( saith one ) Gold guideth the globe of the earth , and Couetousnesse runnes round about the Centre , Auri sacra fanes quid non ? This putteth me in remembrance of the Poet Balbus , which lately came to my hand , and I haue read thus : Aurum cuncta movet , superi flectuntur ab Auro , Gaudet & Aurato Iupiter ipse Thoro. Which as neere as I can I haue thus faithfully rendred : Gold can do all things , gods with it are fed , And Iove himselfe lies in a golden bed . With Gold the Temples shine , the Altars too : In it men trust , for it can all things doo . Gold helps in Peace , is preualent in Warres , It raiseth Armies , it compoundeth jarres . The Romuleian Patriots redeem'd With Gold their Capitoll , 'T is so esteem'd , And beares with it such potencie and sway , That vnto it Aire , Earth , and Seas obey . What other high Pow'r need we loue or feare ? Pallas away , and Iuno come not neare : Mars hence● Diana with thy modest looke , Come not in sight , thy presence wee 'l not brooke . Gold only dwells in Temples , and doth raigne , And at it's Altars are fat Offrings slaine . He that hath Gold , the very Starres may buy , And can the gods leade in captiuity . Gold raiseth War , and Discord can appease ; It plowes deepe furrowes in the vnknowne seas : It breakes downe Citadels , ( such pow'r it claimes ) And folds vp Cities in deuouring flames . Take Gold away , the yong Maid would not be So soone depriv'd of her Virginitie . Take Gold away , yong men would be more stay'd , And their indulgent Parents more obey'd . Take Gold away , sincere Faith would be vow'd , Yong wiues more chaste , and Matrons be lesse proud : Youth would not be to Fashion so deuote , Nor Age on Riches more than Vertue dote . Yet hath it a pow'r op'ratiue to infuse Raptures and Enthusiasma's to the Muse. To giue vs Gold , would any be so kinde , A golden veine he in our Verse should finde . The excellent Greeke Poet Hesiod giues Venus the Epithit Aurea . Some questioning , With what proprietie he could call her Golden Venus ; she being in her natiue disposition solely deuoted to pleasure and sporting dalliance , but no way tainted with the least as persion of gripple & vngenerous Auarice ? one among the rest , vnwilling he should be taxed with the least ignorance or mistake , thus answered in his behalfe : Hesiodus pulchre quid sit Venus Aurea Iusit , Et peream si quid rectius esse potest , &c. Hesiod said well , And let me die . But when He call'd her Golden Venus , he did then With rich conceit , because we now behold , There is no Match that is not made with gold : And Venus , chang'd to Vsus , Venerie Is now conuerted to plaine Vsurie . This Saturnes sonne well knew , when bee'ng surpris'd With Danaës loue , he came to her disguis'd In a rich golden Raine , and through the tiles , Sent liquid drops , which she with gracefull smiles Spred her lap wide to take , not bee'ng content To fold it vp till the whole showre was spent . He made the president : since when we finde , That whilest we giue , out Sweet-hearts thinke vs kinde . But if we nothing bring , Away , be gon , Full pockets now are only lookt vpon . He that trusteth in his Riches ( saith Solomon ) shall perish . He troubleth his owne house that followeth Auarice , but he that hateth Couetousnesse shall liue . He that hateth Couetousnesse his dayes shall be long , and he that hastneth to be rich shall not be innocent . The Couetous man shall not be fill'd with money ; and he that loueth Riches shall not receiue the fruits thereof . He that heapeth to himselfe vniustly , gathereth for others , and another shall ryot in his riches . He that is wicked vnto himselfe , to whom can he be good ? in his goods he shall take no pleasure . We reade , Ierem. cap. 6. From the lesse to the greater , all doat on Avarice : from the Prophet to the Priest , all study deceit . Therefore I wil deliuer vp their Women to strangers , and make others heires of their fields ; because from the least to the greatest , all follow Auarice ; and from the Prophet to the Priest all study Lies . Couetousnesse is called the Seruice of Idols , Ephes. 5.5 . The Root of euils , 1. Tim. 6.10 . And such as bee therewith infected are called Despisers of Gods Word , Mat. 6.24 , &c. Cruel , Prov. 12.10 . Idolaters , Coloss. 3.5 . Miserable and vaine , Iob 5.5 . They are to be auoided , 1 Cor. 5.11 . They shall not inherit the kingdom of Heauen , Ibid. 6.10 . Infinit are the Texts in Scripture , not only bitterly reprouing , but vtterly condemning this base sinne of Auarice : for breuities sake I will shut them vp with that godly admonition of the holy Euangelist Saint Mathew , cap. 6. ver . 19. Lay not vp treasures for your selues vpon the earth , where the Moth and Canker do corrupt , and where Theeues breake through and steale ; but lay vp treasures for your selfe in Heauen , where neither the Moth nor Canker corrupteth , and where Theeues neither digge through nor steale : for where your treasure is , there will your hearts be also . Saint Augustine , De Verb. Domini , saith , What is this aviditie of Concupiscence in man , when euen the beasts themselues retaine a mediocritie ? They are rauenous when they be hungry , but when their appetites are sated , they spare to prey . The auarice of Rich men is onely insatiate , who alwaies raueth ; and is neuer satisfied . He neither feareth God , nor reuerenceth man● hee neither spareth father , nor acknowledgeth mother : his brother hee forgetteh , & falsifieth faith vnto his friend : he oppresseth the widow , inuadeth the Orphan ; those that are free hee bringeth into bonds ; nor maketh he conscience to beare false witnesse , &c. O what a madnesse is this in men ! to despise life , and desire death ; to couet Gold , and to lose Heauen . Obserue what Saint Ambrose saith in one of his Sermons : It is no lesse fault in thee to take away from him that hath , than when thou thy selfe art able , to deny thy charitie to such as want . It is the bread of the Hungry which thou detainest , and the garment of the Naked which thou keepest backe ; the money which thou hoordest and hidest in the earth is the price and redemption of the Captiue and Miserable . Know that thou takest away the goods of so many as thou deniest to do good vnto , when thou canst and wilt not . Those are not a mans riches which he cannot carry with him to the graue : Mercy onely and Charitie are the inseparable companions of the Dead . Hierome saith , That when all other sinnes grow old in man , Auarice onely continueth as youthfull to the end as at the beginning . And in another of his Sermons he saith , A Couetous man is the Purse of Princes , a store house of Theeues , the discord of Parents , and the hisse of men . Gregorie , Moral . lib. 14. saith , That the sinne of Auarice so burdeneth and weigheth downe the mind which it hath once possessed , that it can neuer be raised to haue a desire to behold things sublime and high . Hugo , lib. de Clav. writeth , In the goods and riches which wee possesse there are foure things to be obserued ; namely , That things lawfull to be sought , we seek not vnjustly ; and things vniustly sought , we inioy not vnlawfully ; that wee possesse not too much , though lawfully ; nor things lawfully possessed , we vnlawfully defend : for either euilly to acquire , or things euilly obtained , what was lawfull maketh to be vnlawfull . For a man to possesse much to himselfe , hee commeth neere to couetousnesse ; and oftentimes it so falleth out , that what is too much loued , is euilly defended . S. Bernard , Serm. 39. saith , Auarice is drawne in a Chariot with foure wheeles , & these are called Pusillanimitie , Inhumanitie , Contempt of God , and Forgetfulnesse of Death . The beasts that draw it be two , Tenacitie and Rapacitie : and these are guided and gouerned by one Chariotier , called a Greedy Desire of Hauing . For Couetousnesse alone , because it will not be at the charges of hiring more , is content with one seruant . The Emperor Nero was neuer knowne to giue gift , or to bestow office vpon any man , but hee said vnto him , Thou knowest what I haue need of ? This we do , left any man what he hath should cal his owne . Words ( saith Suetonius and Bion , who report this of him ) better becomming the mouth of a Theefe and Robber than of an Emperour . The Emperor Vespasian , when by certaine Embassies he vnderstood , that a rich Statue was to be erected vnto his honour by the publique Senat , which would cost an infinit masse of money ; he desired them to forbeare : and shewing the palme of his hand open , he said vnto the Embassadors , Behold , here is a Base ready to receiue it . Thereby intimating , he had a hand to receiue that money liuing , with which they purposed to honour him being dead . Suet. in Vespas . Marcus Crassus being on his journey to vndertake the Parthian war ; when in his way he found Deiotarus King of the Galathians in his old age erecting a city ; O King ( said he ) what businesse is this which thou vndertakest , now that thou art in the twelfe houre of thy day ? ( meaning he was then in the last part of his age . ) To whom Deiotarus ( knowing the extreme couetousnesse of Crassus ) smilingly answered , But thou ô Emperour , when as it appeareth thou art not in the morning of thy time , ( for hee was then threescore yeares old ) why dost thou make such haste to warre against the Parthians , in hope to bring thence a rich and profitable bootie ? Plato to one who studied nothing but Gaine , said , O impious man , take not such care to augment thy substance , but rather how to lessen thy desire of getting . Democritus was wont to say , That amongst rich men there were more Procurators than Lords ; for the Couetous man doth not possesse , but is possessed by his Riches , of which he may deseruedly be called not the seruant only , but the slaue . A plaine Fellow came to the Emperour Vespasian , ( who was much taxed of Auarice ) and desired to giue him that freedome which belonged vnto a Roman : but because hee came empty handed , being denied ; he boldly said vnto him aloud , The Fox , ô Caesar , changeth his hai●es , but not his nature . In that reprouing the rapacitie of his gripple disposition , who denied that gratis , which hee would willingly haue bestowed vpon him for money . AElianus in his booke De Varia Historia reporteth of the Poet Simonides , That when one came to entreat him to write an Enconomium , and in the stead of a reward offred him nothing but thanks ; he made answer vnto him , That he had two coffers at home , the one of Thankes , the other of Coine : the last when he needed he still found furnished ; the other when hee wanted , was alwayes empty . He in his old age being taxed of Couetousnesse , made answer , I had rather dying leaue my substance and riches to those that liue , than in my life time being in want , beg it of others and be denied . But aboue all others , the Emperour Caligula is most branded with this vice ; who after inimitable profusenesse , ( for his riots and brutish intemperance exceeded all bounds of humanitie ) when he had wasted an infinit treasure vpon Concubines and Catamites , gaue himselfe wholly to auaritious rapine ; insomuch that hee caused many of the richest men in Rome to make their Wills , appointing him their Executor and Heire . Who if they hapned to liue longer than he thought fit , and that money began to faile , he caused them either to be poysoned , or put to some other priuat death ; alledging for his excuse , That it were vnnaturall for men to liue long , after they haue disposed of their goods by their last Will and Testament . So Commodus the Emperour would for money pardon the life of any man who had committed murther , though with the greatest inhumanitie ; and bargain with them before they enterprised the act . All criminall and capitall crimes were to be bought out , and judgement and Sentences in Court bought and sould as in the open market . The Hierogliphycke of Auarice Pierius Valerius maketh , The left hand grasped and clutcht : thereby intimating tenacitie and holding fast ; because that hand is the more slow and dull , and lesse capable of agilitie and dexteritie than the other , and therefore the more apt for retention . You may reade an Emblem in Alciatus to this purpose : Septitius populos inter ditissimus omnes ; Arva senex nullus quo magis ampla tenet , &c. Than old Septitius , for large grounds and fields Well stockt , no one more rich the countrey yeelds ; Yet at a furnisht table will not eat , But starues his belly , to make roots his meat . This man , whom Plenty makes so poore and bare , ( Wretched in wealth ) to what may I compare ? To what more proper than an Asse ? since hee Answers to him in all conformitie ; Laden with choicest Cates that the earth breeds , Whilest he himselfe on grasse and thistles feeds . And againe to the like purpose , Emblem 89. Heu miser in medijs sitiens stat Tantalus vndis . In midst of water Tantalus is dry , Starv'd , whilest ripe apples from his reaching fly . The name but chang'd , 't is thou , ô couetous Sot , Who hast thy goods so , as thou hast them not . Ioach. Camerarius , lib. Fabul . 1. in taxing some , who for money will not be ashamed to take other mens griefs and calamities vpon them ; recites this fable : A rich man hauing two daughters , the one dying , he hired diuers of his neighbours and friends of the same sex to mourn and lament after her herse ; ( and such the Latines call Praeficae . ) Whose miserable cries and ejulations the suruiuing sister hearing , shee spake vnto her mother and said , O what an infelicitie it is , that strangers and such as are no way allyed vnto vs , can so loudly mourne and lament ; when wee whom so neerely it concernes , scarce breathe a sigh , or let fall one teare . To whom the mother replied , Wonder not , my daughter , that these should so weepe and howle , since it is not for any loue they beare vnto her , but for the money which they haue receiued to do this funerall office . To giue the histories past the more credit , as also those which follow , concerning Witches , Magitions , Circulators , juglers , &c. if we shall but cast our eyes backe vpon our selues , and seeke no further than the late times , and in them but examine our owne Nation , we shall vndoubtedly finde accidents as prodigious , horrid , and euery way wonderfull , as in the other . Concerning which whosoeuer shall desire to be more fully satisfied , I refer them to a Discourse published in English , Anno 1593. containing sundry remarkable pieces of Witchcraft , practised by Iohn Samuel the father , Alice Samuel the wife and mother , and Agnes Samuel the daughter , ( commonly called The Witches of Warboys in the County of Huntingdon ) vpon the fiue danghters of Mr. Robert Throgmorton Esquire , of the same towne and County , with diuers others in the same house , to the number of twelue ; as also the lady Cromwel by them bewitched to death . The names of the Spirits they dealt with , Plucke , Catch , and White : The manner of their effacinations strange ; theit Confessions vpon their examinations wondrous ; their conuiction legall , their execution iust and memorable . Much more to the like purpose I might in this place alledge , that not long since happened ; which by reason of the parties executed , the Iurie who found them guilty , and the reuerend Iudges who gaue them sentence of condemnation , I hold not so fit to be here inserted : And therefore conclude with that Pannurgist Sathan , the great red Dragon or roaring Lion ; to whom not vnproperly may be giuen these following characters : Fontem nosco boni bonus ipse creatus , Factus at inde malus fons vocor ipse mali . Of Goodnesse I the Fountaine am , Bee'ng good at first created ; But since made Euill , I the Well Of Ill am nominated . Sic velut in muros mures , in pectora daemon ; Iuvenit occultas , aut facit ipse vias . As Mice in walls , the Diuell so Into our brest doth venter ; Where either he findes hidden paths , Or makes new wayes to enter . Notwithstanding which , I propose one Distich more for our generall comfort : Si Sathanas Christi sine nutu invadere Porcam , Non potis est Christi quomodo laedat Ovem . If Sathan without leaue of Christ A Swine could not inuade , How can a Sheepe of Christs owne flocke By Sathan be betray'd ? But as a remedy for these and the like temptations , let vs heare that worthy and learned Author Gregorie Nazianzen . in Tetrasc . Vinum , Libido , Liuor , & Daemon pares : Hos mente privant quos tenent ; hos tu prece , Medere fusis lachrimis , jejunio , Medela morbis haec enim certa est meis . Wine , Enuy , Lust , the Diuell , are alike : These where they rule , the minde with madnesse strike . Therefore to pray , to fast , to weepe , be sure ; For These , of my Diseases are the cure . Concerning those Daemons wee call Lucifugi , or flying light we may reade Prudentius Cathemerinon , Him. 1. thus : Ferunt vagantes Daemones Laetos tenebris noctium ; Gallo canente exterritos , Sparsim timere , & caedere , &c. They say , The loose and wandring Sp'rits Take pleasure in the shade of nights ; But when they heare the Cocke to crow , Th' are frighted , and away they go : The neerenesse of the light they feare , And dare not stay till day appeare . Before the rising Sun they spye , They into close darke cauerns flye . Which is a signe they know the scope And crowne of our re-promis'd hope ; That when sleepe hath our eyes forsooke , We for Christs comming wait and looke . Additions to the Premisses . OF the Sylvans , Faunes , Satyrs , Folletti , Paredrij , &c. all included within the number of such as wee call Familiar Spirits , there are diuers stories extant ; as , That they can assume the shapes and figures of men , and eat , drinke , sit at table , talke and discourse after the manner of our fellowes ; so that they may be easily tooke for some friend or acquaintance . Macrobius writeth , That in the mountaine of Pernassus these Sylvans and Satyrs yearely keepe their Bacchanalian feasts , where they meet in great companies , singing and dancing to rurall musicke : which may be easily heard at the foot of the mountaine , and their trouping and skipping together easily discerned . In Silesia a Nobleman man hauing inuited many Ghests to dinner , and prepared a liberall and costly feast for their entertainment , when all things were in great forwardnesse , in stead of his friends whom he expected , he onely receiued excuses from them , that they could not come : euery one pretending some businesse , or other occasion , that he could not keep appointment . Whereat the Inuitor being horribly vexed , broke out into these words , saying , Since all these men haue thus failed me , I wish that so many Diuels of hell would feast with me to day , and eat vp the victuals prouided for them : And so in a great rage left the house , and went to Church , where was that day a Sermon . His attention to which hauing tooke away the greatest part of his choler , in the interim there arriued at his house a great troupe of horsmen , very blacke , and of extraordinarie aspect and stature : who alighting in the Court , called to a Groome to take their horses ; and bade another of the seruants run presently to his master , and tell him his Ghests were come . The seruant amased runneth to Church , and with that short breath and little sence he had left , deliuers to his master What had happened . The Lord calls to the Preacher , and desiring him for that time to breake off his Sermon , and aduise him by his Ghostly counsel , what was best to doe in so strict an exigent : hee persuades him , That all his seruants should with what speed they could depart the house . In the meane time they with the whole congregation came within view of the Mansion : Of which all his seruants , as well men as maids , had with great affright cleared themselues , and for haste forgot and left behinde a yong childe , the Noblemans sonne , sleeping in the cradle . By this the Diuels were reuelling in the dining chamber , making a great noise , as if they had saluted and welcommed one another : and looked through the casements , one with the head of a Beare , another a Wolfe , a third a Cat , a fourth a Tygre , &c. taking bowles and quaffing as if they had drunke to the Master of the house . By this time the Nobleman seeing all his seruants safe , began to remember his sonne , and asked them What was become of the childe ? Those words were scarce spoke , when one of the Diuels had him in his armes , and shewed him out of the window . The good-man of the house at this sight being almost without life , spying an old faithfull seruant of his , fetcht a deep sigh and said , O me , what shall become of the Infant ! The seruant seeing his master in that sad extasie , replyed , Sir , by Gods helpe I will enter the house , and fetch the childe out of the power of yon Diuell , or perish with him . To whom the master said , God prosper thy attempt , and strengthen thee in thy purpose . When hauing taken a blessing from the Priest , he enters the house , and comming into the next roome where the Diuels were then rioting , hee fell vpon his knees , and commended himselfe to the protection of Heauen . Then pressing in amongst them , he beheld them in their horrible shapes , some sitting , some walking , some standing . Then they all came about him at once , and asked him what busines he had there ? He in a great sweat and agonie ( yet resolued in his purpose ) came to that Spirit which held the Infant , and said , In the name of God deliuer this childe to mee . Who answered , No , but let thy master come and fetch him , who hath most interest in him . The seruant replied , I am come now to doe that office and seruice to which God hath called me ; by vertue of which , and by his power , loe , I seise vpon the Innocent . And snatching him from the Diuell , tooke him in his armes , and carried him out of the roome . At which they clamored and called aloud after , Ho thou Knaue , ho thou Knaue , leaue the childe to vs or we wil teare thee in pieces . But he , vnterrified with their diabolicall menaces , brought away the Infant , and deliuered it safe to the father . After some few dayes the Spirits left the house , and the Lord re-entred into his antient possession . In this discourse is to be obserued , With what familiaritie these Familiar Spirits are ready to come , being inuited , Of the Sylvans , Alexander de Alexandro makes this relation : A Friend of mine of approued fidelitie ( saith he ) called Gordianus , trauelling with a Neighbour of his towards A retium , they lost their way , and fell into desarts and vninhabited places , insomuch that the very solitude bred no small feare . The Sunne being set , and darknesse growing on , they imagin they heare men talking ; and hasting that way , to enquire of them the readiest path to bring them 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 : for it would breake stone vessell , and make strange noise and vprore in the night time , as vntiling the house , and flinging great stones in at the windowes , whistling and hissing in the cellar and lower roomes of the house . And though it did not indanger any ones life , yet oftentimes it made them breake their shinnes , faces , with other displeasures , as flinging dishes and platters , and somtimes dogs end cats into the Well . Neither could this Spectar be remoued from the house , till the said Maid changed her seruice . To this kinde of Spirits that superstitious kind of Diuination is referred , called Onomonteia , which is a coniecture made by anagrammatising the names of those that come to aske counsell of the Magitian : by which they take vpon them to foretell either good or bad hap . There is a second kinde of Diuination called Arithmomanteia , and that is two-fold ; one is , By considering the force and vertue of the Greeke letters ; and in a combat to know who shall be Victor , by hauing the greater number of letters in his name . By the which means they fable Hector to be subdued by Achilles . The second is vsed by the Chaldaeans , who diuide their Alphabet into three Decads , and by the section of their names , and intermingled with some letters out of one of these Decads , vnto certaine numbers , and then refer euery number to his Planet . Allyed to this is a third , called Stoicheiomanteia ; that is , When suddenly opening a booke , wee consider the first verse or sentence that wee cast our eye vpon , and from that coniecture some future euent . So Socrates ( it is said ) predicted the day of his owne death . And so Gordianus , Claudius , Macrinus , and other Roman Emperors calculated both of their empires and liues . We shall not need to call in question , Whether Spirits can speake from the mouthes and tongues of others , seeing we haue histories to the same purpose many and frequent . Philostratus writeth , That the head of Orpheus foretold to Cyrus King of Persia , That he should die by the hands of a Woman . The head of a Priest before dead ( as Aristotle witnesseth ) discouered Cercydes the Homicide . Phlegon Trallianus writes , That at the same time when the Consul Acilius Glabrio ouerthrew Antiochus the King of Asia in battell , the Romans were terrified and forewarned by the Oracle from entring into Asia any more : and Publius Acil. Glabrio's head beeing left by a Wolfe who had deuoured his body , as if re-animated , deliuered to his Army in a long Oration , the discourse of a great strage and slaughter which should shortly happen to the Romans . Valerius Publicola being Consull , and warring vpon the Veintans and Hetruscians ; out of the groue Arsya one of the Syluans was heard to clamor aloud , ( whilest the battel was yet doubtful ) One more of the Hetruscians shall fall , and the Roman Army shal be Victors . Valerius preuailed , and the slaine of either part beeing numbred , they found it to be iust so as the Sylvan had predicted : as Valerius Maximus reporteth . Who writeth further , That the Image of Fortune in the Latine street was heard to speake . So also an Infant of halfe a moneth old , in the Ox-market . And an Oxe at another time . All which were the presages of great misfortunes . It is reported , That a Spirit in the shape and habit of Policrates was created Prince of AEtolia ; who tooke to wife a beautiful Ladie of the Locrensians , and lay with her three nights onely , and then disappeared and was seene no more . He left her with child , and when the time of her deliuerie came shee brought forth an Hermophrodite , of a monstrous and prodigious shape : at which the parents of the Lady much astonished , calling the Senatours together in the market place , caused it there to be publiquely shewen , and then demanded of them , What should be done with the Monster ? Some gaue their censure , That they should burie it aliue ; others , That it should be consumed with fire : and some againe , That the mother with it should be banished and excluded the confines of AEtolia . Whilest they were in this deliberation , Polycrates appeares in the midst of them , in a long black garment , and first with faire intreaties , and then with rough menaces , demands of them his sonne . Whom they denying to surrender , he snatcht it from the armes of the Nurse which held it , and eat it vp before them , all saue the head , and then instantly vanished . The AEtolians at this horrid spectacle strooke with feare and wonder , fell to a second Counsell amongst them , to send to the Oracle to know what this portent might signifie . When suddenly the Infants head in the market place began to moue and speake , and in a graue sollid speech predicted a great slaughter to ensue . The which happened not long after ; in a great war continued betwixt the AEtolians and the Acarnenses . A Question may arise , Whether a Spirit hath the power to take away a mans sence of feeling , so that hee shall not shrinke at torture , but as it were sleepe vpon the racke , &c. Or , Whether they haue the power to cast men into long sleepes ? as wee haue read of some , who haue not onely slept moneths , but yeares , and afterwaked . Of the first there is no question ; for many Witches and praestigious Magi haue endured torments beyond the sufferance of man , without the least sorrow or complaint , sigh or grone . Some vsing naturall Vnguents & Oiles extracted from Opium , Nightshade , and other herbes and mineralls of wonderfull operation ; by which the humors are disturbed , sound sleepe is begotten , the Sences stupified , and the feeling hindred . Some haue this power from a Contract made with the Diuell , vsing medicines or applications made of the small bones , the ashes , or fat of Infants , or of men slaine or executed ; or by swallowing a King of the Bees , who is prime Ruler of the Hiue , and bigger than the rest : or by binding about certaine parts of their body scrolls of parchment inscribed with diabolicall characters ; or by the muttering of some inchantment . Of which diuers Writers haue from their knowledge giuen sufficient testimonie : as Grillandus , Paris de Puteo , Hippolitus de Marseilis , Dodimus , &c. Now concerning long sleepe : and first of those seuen brothers of Ephesinum , commonly called the seuen Sleepers . These vnder the Emperor Decius , in the yeare 447 , endured many and cruell torments for the profession of the Christian Faith : Their names were Marcus , Maximilianus , Martinianus , Dionysius , Iohannes , Serapion , and Constantinus . Who after examination and torment were shut into a dark caue there to be famished : but hauing commended themselues in prayer vnto God , they laid them down to rest , and awaked not till two hundred yeares after . Which time being expired , and the doore of the Caue by Gods prouidence being opened , they waking rose , and walking forth began to wonder at the change and alteration of things ( as not knowing any place or face they looked on ) at length they were brought before the Emperor Theodosius , and gaue sufficient testimony of the Resurrection to many Christians who in that point doubted . Somwhat like this is that which Paulus Diaconus writeth , That in the vtmost parts of Germany , towards the North , and neere to the sea side , there is a great mountaine , and beneath it a darke and obscure Cauerne ; in which fiue men were found sleeping , their bodies and garments in no part consumed , but sound and whole as at the first , who by their habits appeared to be antient Romans . Certaine of the inhabitants had often made attempt to waken them , but could not . Vpon a time , a wicked fellow purposing to dispoile and rob one of them of his garment , he no sooner toucht it , but his hand withered and dried vp . Olaus Magnus was of opinion , That they were confined thither to some strange purpose , that when their trance was expired , they might either discouer strange Visions reuealed vnto them , or else they were to teach and preach the Christian Faith to Infidels , who neuer knew the Euangelicall Doctrine . I spake before of certaine notes or indubitable marks by which the good Spirits or Angels might be distinguished from the bad Genij or euill Daemons . It shall not be amisse to amplifie that point somewhat more by Circumstance , and illustrate it by Historie . The good Angels are imployed in nothing saue the honour of God , and the profit and preseruation of good men . When on the contrarie , the Caca-Daemons aime all their enterprises and endeauours to derogate from Gods worship , and assume it to themselues ; and by their flattering deceptions and oily insinuations with man , to worke the vtter subuersion both of soule and body . For as Sathan hath the power to transforme himselfe from an ougly Diuel to an Angell of Light ; therefore ought we to haue the greater care , both to distinguish him in his shape , and discouer him in his nature . For all apparitions whatsoeuer , which persuade to blasphemie , superstition , lying , man-slaughter , luxurie , or any other thing execrable , doe infallibly proceed onely from the Diuell . Againe , that Spirit that coueteth to be adored , or that prompts vs to desire knowledge in things curious and vnnecessarie , or that counterfeits it selfe to become a subiect or seruant to man , by the vertue of any herbe , stone , mettall , wood , or other creature , he is a Diuell . Those also that put themselues vnder any certain constellations , by which to beget rare and prodigious effects , whereby the worke is taken from the Creator , and attributed vnto his creatures the Starres ; those are Diuels . In briefe , all those operations , Conjurations , Incantations , Abjurations , Murmurations ; all those Conuenticles and nightly assemblies in places desart and remote , of Witches , Sorcerers , Magitions , Conjurers , and such like , haue the great Diuell himselfe for their Authour and Abettor . In a Chronicle belouging to the House of the Frier Minors in Auergne , this historie is related : This Couent hauing liued long in contented pouerty and peace of minde , as Saint Francis their Founder had left them ; the Diuell enuying theit abstinence and strictnesse of life , takes vpon him the shape of a seruant , and insinuateth himselfe into a Noblemans family , whose house was not far from the Monasterie ; to whom he was so diligent , and appeared so obseruant in all things , that hee made him his Steward , committed all his affaires vnto his charge , and gaue him the gouernment of his whole house and family . Hauing crept into this great credit and fauour , and obseruing that his Lord and Master was of a penurious and gripple condition , and although this poore religious Brotherhood was placed neere him , yet he neuer at any necessitie relieued them with any charitable largesse or almes . Of whom when mention was made in any discourse betwixt his Lord and him , this subtill Impostor began exceedingly to commend their sanctitie and asperitie of life ; and persuaded his master , That he could performe no one act so acceptable vnto God , and profitable for his soules health , as to relieue this Fraternitie with a free and bo●ntifull hand . His words proued so effectuall with his Lord , that thinking to do a meritorious act , hee sent them dayly full dishes from his table , vpon the open dayes flesh of all sorts , and vpon their dayes of fast , of fish the most curious and delicate that could be prouided : so that in a short time the good Friers had left the care of their bookes , to take charge of their bellies ; and neglected their deuotions , to feed high , and drinke hard . Which being obserued by one of the Seniors of the Societie ( who much grieued that they had fotsakeu their former austeritie , to embrace such a dissolute life ) and perceiuing whence they grew to be such Libertines , he tooke with him one of the same Fellowship , a man of his own strict conuersation , with purpose to giue the Nobleman a visit . Who making them friendly and courteous entertainment , this Frier amongst other discourse , demanded of the Lord the reason why he , being so many yeares together so sparing and close-handed toward his Brethten , was of late grown so profusely bountifull ? Who answered , That it was at the great intercession of his iust and faithfull Steward , whom he much loued , and no lesse trusted . The Religious man desired that he might be acquainted with this good seruanr . To which motion the Nobleman was very willing , and caused him to be enquired for and called into his presence . Who after much delay being forced to shew himselfe , the Deuout man by some secret marke or other ( before spoken of ) knowing him to be a wicked Spirit , hee instantly disappeared and was no more seene . Thus the Impostor being discouered , to the great wonder of the Nobleman ; the good Frier returning backe to the Monasterie , told to the Brotherhood what had happened : by which hee reduced them to their former deuotion and austeritie of life . Against these subtill temptations of this crafty and deceitfull Pannurgust , there are no such profitable and wholsome preuentions as fasting and prayer : as appeareth by that of Antonius Laverinus , the vnblemished authoritie of whose name we haue vsed before , the better to countenance some former Histories . He comming by godly meditations , to heale a Daemoniacke , or one possessed with a Diuell ; after he had vsed certaine holy and deuout prayers , such as are vsed in the like Exorcismes , the obstinat Diuell began to menace him , and told him that hee would be with him that night , to his great terror and affright , and therefore wished him to prepare himselfe against his expected comming . To whom he againe as confidently answered , that if he failed of his word , and kept not his promise , he would hold him for one of the basest and most abject Diuels that fell with their arch-Captaine Lucifer . That night Anthon. Laver. heard him knocke three seuerall times at his chamber doore , and suspecting him to be the Diuell , betooke himselfe to his deuotions and prayers , commending his safetie to the protection of God and his good Angells , and made no other answer . The Diuell went then to the top of the house , and began to vntile the roofe , as if hee purposed there to make his entrance . But hee continuing his godly meditations , was no further troubled , but slept quietly the remainder of the night . The next day comming againe to visit his Patient , whom the Diuell had possessed ; after he had prayed with her a while , he began to vpbraid the Diuell of promise-breach , and told him that he had neither visited nor terrified him , no not so much as entred his chamber , which he bragged and boasted he would do . To whom he replied , That he was at the doore and knockt ; & moreouer , That hee had vntiled a grear part of the house , but had no power to enter , the place being so munified and defended by his holy supplications . Nay more , if all the legions of hell should haue attempted it , it had been in vaine , since there is no inuasion or irruption to bee made by them into a place sanctified and made holy by prayers and blessings of holy and deuout men . He then profered the Diuell to remoue his bed into any other open place , where was no roofe nor couering : but he refused to meddle with him vpon any termes . So that by his pious and Christian endeauour he was exterminate and cast out , neuer troubling the good woman after . Most true and vndoubted it is , That the inuocation of the holy Name of God is a most preseruatiue Amulet or sweet-smelling Confection , to expell all the noysome and pestilentiall sauours , by which hee seekes to poyson and infect the soule of man. Or like the heart and liuer of the fish layd vpon the coles by Tobit in his marriage chamber ; the perfume whereof being smelt by the euill Spirit , confines him into the vttermost parts of AEgypt . I come now to the miserable and most remarkable ends of the most notorious and infamous Magitions . Amongst whom , Simon syrnamed Magus ( from his prestigious and diabolicall act ) may claime a kinde of priority and precedence ; wherefore I rank him in the first place . He by the Diuels assistance hauing long deluded the people with many stupendious and prodigious nouelties , grew to that height of opinion , not onely amongst the vulgar and vnletter'd sort of people , ( who are ready to admire euery Mountebanke and ●ugler ) but had purchased himselfe that credit and reputation with the Emperour and Senat of Rome , that they were not willing onely to celebrate his name and reuerence his person , but they concluded and agreed to conferre vpon him Diuine honors ; causing an Altar to be erected , with this inscription , Simoni sancto Deo , To Simon the holy god . Notwithstanding hee had thus blinded the eyes , and deluded the sences of such an vnderstanding Nation ; yet he himselfe knew , That whatsoeuer he did was but Deceptio visus , meere jugling trickes and legerdemaines . Therefore when he beheld the holy Apostles to worke true Miracles meerely and immediately by the powerfull hand of God , and in the name of our Redeemer , hee offered them a great summe of money to purchase from them the gift of the holy-Ghost ; as knowing that to be reall and essentiall , and his spells and riddles to be nugatorie and vaine . Nicenus commemorateth diuers of his seeming wonders . He hath ( saith he ) made statues and Images to moue and walke ; he flung himselfe into the fire , and wrapt himselfe in flames , and not been burned : he hath flowne in the aire ; and of stones made bread that hath been eaten ; he hath changed himself into a Serpent , and could take vpon him the shape of any beast whatsoeuer : he would many times appeare to haue two faces , and harh turned himselfe into an heape of gold : at feasts and banquets he would shew strange apparitions ; all those dishes and chargers appointed for the seruice , brought vp the meat of themselues , without any seene to support them ; and the bowles and glasses offered themselues of their owne accord into the hands of them who had an appetite to drinke . But after all his cheating , jugling , and prestigion , ( if I may so call it ) flying in the aire ; at the prayers of Saint Peter his spells failed , and his incantations deceiued him , so that falling precipitate from on high , he brake all his bones to shiuers . And this of his execrable Art was the miserable end . Now of those Iuglers that make a trade and profession thereof , and do sell their trickes for money , there are diuers examples . Of one Zito a Bohomian , an expert and cunning Inchanter , Iohannes Dubravius thus writeth . Vincestaus Emperor and King of Bohemia , hauing entred into league and affinitie with Iohn Duke of Bauaria , by taking to wife his daughter Sophia ; the father in law hearing his sonne to be much delighted in sports and especially in jugling and prestigious conueyances : hee caused a waggon to be furnished with such like implements and properties , Fencers weapons and the like , to furnish seuerall pastimes , and carried them with him to the city of Prague , where the Emperour then kept Court. Now when the most excellent amongst the Bauarian Magitions had presented himselfe on the stage to shew the Princes and the rest of the spectators , some rare nouell and wonderment , presently appeares ( vnknowne and vnexpected of the other ) one Zito belonging to Vinceslaus , with his mouth gaping and drawn to either eare ; and comming neere to the Bauarian , he seemed to eat and deuoure him cloathes and all , saue his shooes , which were somewhat durty ; and those ( as if his stomack would not disgest them ) he cast vp againe . Then , as if his belly had bin troubled with this vnaccustomed dyet , he retyred to a great Vessell full of water which was placed by , and making shew as if hee would ease himselfe , and exonerate his body charged with such a burthen , he presently deliuered vnto them the Bauarian conjured out of the tunne , wet from head to foot , to the great admiration and laughter of the multitude . Which strooke such a terror into the rest that came to shew themselues and their cunning , that not one of them after that durst appeare in the sight of Zito . Olaus Magnus writeth , That one Gilbertus contending with his Master and Tutor , Which was the best experimented in arr Magicke , ( which they both professed ) the Archi-Mage or Teacher , whose name was Catillus , produced a small staffe , inscribed with Gothicke or Ruthnicke characters , and cast it vpon the ground : which the scholler Gilbert taking vp , he presently grew stiffe and hard , and was instantly conueyed into an Island called Latus Veter , ( which lies within the dominion of the Astro-Gothes ) and in a cauerne there was finally confined . It is likewise reported , That before a publique assembly of the Nobilitie and others in the Court of a great King , two famous Magitions contended , which of them should haue the precedencie for skill ; and in the triall it was concluded betwixt them , that by turnes neither should refuse what the other commanded him to do : to which couenant they had both past their oathes in the presence of all the Spectators . The first who was to begin , commands the other to put his head out of a casement : Which was so sooner done , but instantly there appeared to grow out of his forehead an huge paire of Harts hornes , of that height and greatnesse , that it was not possible to draw his head in againe ; and thus he kept him for a good space , to the peoples great sport and laughter . But at length being released , and gtowing angry and impatient of such an injurie , and ( as it seemes ) dealing with a greater and more powerfull Diuel , he bethought him of a more deepe and dangerous reuenge : He drawes with a cole the picture of a man vpon the wall , and commanded the former Magition who had before insulted ouer him , to enter and hide himselfe within that Effigies . But he seeing before his eyes the terrour of imminent death , began to quake and tremble , and beseech him on his knees to spare his life . But the other inexorable , injoyned him to enter there , as he had commanded : which hee with great vnwillingnesse being inforced to doe , the wall was seene to open and giue way to his entrance , and shut againe , but neuer returned his body backe dead or aliue . More gentle and of lesse malice were those Iudifications and deceptions of Zedechias the Iew , who liued in the time of Ludovicus Pius . He tossed a man into the aire , and dismembred him peece-meale limbe from limbe , and after gathering them together , re-jointed him , and made him whole and sound as at the first . He seemed also to deuour and eat vp at once a cart full of hay , the Carter and horses that drew it , with their teeme-traces and all . But in the end , for poysoning Charles the Bald King of France , he was drawne to pieces by foure wilde horses . A certaine Lady ( descended from the Earles of Andegonia a prouince of France , from which Family Henry the second , King of England , deriueth his descent ) was a great Inchantresse , and as Polidorus testifies , comming one day into the Church where the holy Sacrament was to be administred , the Diuell her master snatched her vp aliue , and carried her through a window , her body nor any part thereof being euer seene after . Iamblicus , who had for his Magicke skill great estimation amongst the people , at length ( as Eunapius hath left related ) despairing by reason of his former wicked courses , dranke poison and so died . Empedocles of Agrigentum ( who as Suidas saith , for those black Gothicke Arts had great name and fame ) when as the Etesij or Easterne windes blew vehement and high , insomuch that the fruits were in great danger of blasting , caused certain Asses to be stript out of their skinnes , and with diuers vnknowne charms and murmurations vttered , commanded them to cease their tempestuous gusts . To which they seemed to obey ; insomuch that he was called Ventorum Coactor , i. The Tamer of the Windes . Of himselfe hethus boastingly sung : Pharmaca queis pellas morbos tristemque senectam , Percipies , quae cuncta tibi communico soli : Compescesque truces ventorum rite procellas Ex orto insanis , &c. ¶ Thus Englished : Med'cines from me , diseases how to cure , And make sad Age in strength long to endure , Thou shalt receiue , with things of higher rate , Which solely I 'le to thee communicate . The stormy Windes thou shalt command to cease , Lest their mad gusts destroy the Earths encrease . I 'le teach thee how the riuers to reclaime , And force their streams to turne from whence they came . Calmes from the midst of tempests thou shalt bring , Cause timely showres in Haruest or in Spring ; And at thy pleasure make the Welkin cleare Or if thou call'st on dead Ghosts , they shall heare . But what was the end of this great Boaster ? notwithstanding his practise and proficience , his profound learning and iudgement , his great respect that he had from the Philosophers of his time , and the reuerend opinion conceiued of the multitude ; yet this great Artist ended his dayes most wrerchedly , in the sulphure flames of AEtna . In a certaine part of Germany we reade of a Circulator or jugler , who amongst many other his illusions , standing in the midst of a throng of people , he would aduance himselfe into the aire , and in his flight a woman hold him fast by the heele , and behind her a yong childe hold by one of her heeles ; and thus they would sport in the aire many houres together . But notwithstanding all his agilitie and cunning , being brought within the lapse of the Law , for certain sorceries and witchcrafts , he was burnt at a stake , being then forsooke of the Diuell when he had most need of his aid . Nicetas reporteth of a Sorcerer called Michael Sidecita : This Fellow sporting with others vpon the battlements of the great Imperiall Palace in Constantinople , in that part that prospects vpon the water , he spied a Lighter or Boat which was laden with pots , pipkins , portingers , dishes , and all kinde of earthen vessels , some plaine , some curiously painted with diuers colours ; and to shew some sport with those Courtiers that were in his company , by whispering some Magicke charme to himselfe , hee caused the owner of the boat suddenly to arise from his seat , and with his oare neuer cease beating the brittle Vessels vntill hee had almost pownded them to pouder . Which done , hee was perceiued to recollect himselfe , and after to wring his hands and pluck himselfe by the beard , and to expresse signes of extraordinarie sorrow . And after being demanded , What madnesse was in him to make such spoyle of his wares , as where before they were all vendible , now to make them worth nothing ? Hee sadly answered , That as hee was busie at his oare , hee espied an huge ougly Serpent crawling toward him and ready to deuour him ; who neuer ceased to threaten his life till hee had broken all his merchandise to pieces , and then suddenly vanished . This the Conjurer did to make his friends sport , but he was suddenly after drowned in earnest . Gulielmus Nubrigensis writeth of an English Magition called Eumus , who was likewise an Heretique , and was wont to shew the like prestigious trickes to the people . He could so effascinat the eyes of the spectators , that he seemed to feast great Princes , lords , and Barons at his table , furnished with store of seruitors and waiters extemporarie , dishes with delicates being brought in , and all the rarieties that could be imagined , with waiting-gentlewomen of extraordinarie beauty and feature attending ; the Court Cupboords being richly furnished with siluer and guilt plate . Hee would likewise shew them pleasant and delightfull gardens , decked with all sweet and fragrant floures ; with greene Orchards , planted with trees that bare all manner of ripe fruits euen in the depth of Winter . Yet he that could do all these things could nor preserue his owne life : for being condemned by the Councell of Rhemes , he suffered by fire , notwithstanding his many and loud inuocations on the Diuell for helpe to deliuer him from that torture . Scafius a notorious Sorcerer in the jurisdiction of Berne , would brag in all places where he came , That to escape the persecution of his enemies , he could at any time 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 corpora sine vllo vitio , sine vlla deformitate , sine vlla corruptione , in quibus quanta facilitas , tanta foelicitas erit . i. The bodies of the Saints shal rise againe , without any defect , without any deformitie , without any corruption ; in which there shall be as much felicitie as there is facilitie . And Schoonaeus , ex D. Hieron . Seu vigilo intentus studijs seu dormio semper : Iudicis aeterni nostras tuba personat aures . Whether I waking study , or sleepe , still The Iudges last trumpe in myne eares sounds shrill . I conclude with Iacobus Catsius , de Eternitate , in these words : Cum suprema dies rutilo grassabitur igni , Perque solum sparget fulmina perque salum . Protinus erumpet gelido pia turba sepulchro , Et tolletur humo , quod modo vermis erit , Hic c●i squallor iners , cui pallor in ore sedebat . Veste micans nivca , conspiciendus erit . Alma dies optanda bonis , metuenda profanis , Ades & parvum suscipe Christe gregem . ¶ Thus paraphrased : When the last day with wasting fire shall shine , Disperst through earth and sea beyond each line ; Straight from the cold graue shall arise the Iust , And breathe againe , who late were wormes and dust . He in whom squallid palenesse lat● hath beene , Clad in white shining Vesture shall be seene . O Day , the good mans joy , the bad mans feare , ( That Christ his Small Flocke may receiue ) draw neare . A Meditation vpon the former Tractate . I. BEtimes awake thee , And vnto sad and serious contemplation Dull Soule betake thee ; Thy selfe retyre , And after the great GOD of thy Saluation With care enquire . Withdraw thy selfe within thy hearts close center , Whither , saue him alone , let nothing enter . II. Then let thine Heart Thus say ; My GOD , let me behold thy face ; Shew in what part , Or in what ground Of the vast world ; what corner , or what place Thou mayst be found ? How shall I finde thee , if thou bee'st not here ? Or why not present , being ev'rywhere ? III. 'T is Thou excellest , And in thy great incomprehensible Light For euer dwellest . How can fraile Eyes A Glory that 's so luminous and bright By Sence comprise ? Yet of thy Grace so much to me impart , That , though it check my Sight , 't may chere my heart . IV. Who shall abide Thine anger , if thou beest insenc't with vs ? Or if Thou hide From vs thy face , Poore wretches then how darke and tenebrous Would be our place ? Without the lustre of thy louing kindenesse , Grope should we euer in Egyptian blindenesse . V. Great GOD imprint The Seraphs Loue into this Heart , scarce mine ; Once Flesh , now Flint : Stirre vp an heate In this my frozen brest , by Pow'r Diuine , I thee entreat ; And neuer let thy Grace from me remoue , Since Loue is God , and thou my GOD art Loue. VI. It was th' ambition Of knowing Good and Euill , that first brought Man to perdition . The Cherub who Is Knowledge , and can teach vs as we ought , Our God to know , Is He , the first Transgressors did expell , And chac't from the blest place , in which they fell . VII . Iust is the Throne ; Iudgement is thine , ô GOD , and it pertaines To Thee alone : In ballance ev'n , Vnpartiall thou weigh'st all that doth remaine In Earth or Heav'n . Yet though all Iustice be to Thee assign'd , In thy good Grace let me thy Mercy find . VIII . As thou art Iust , Beyond all apprehension , all opinion ; Ev'n so we trust , That since to Thee With Maiestie , likewise belongs Dominion Of all that bee : Thou , which with mighty sway the World maintainst , Wilt pitty haue of those o're whom thou raign'st . IX . The Vertues they In their high Classe vpon thy Will attend , And it obey : Ready they are In dangers , those that feare thee to defend , And still prepare , In hostile opposition to withstand Sathan , with all his proud infernall Band. X. The heav'nly Pow'rs As Ministers about thy Seruants wait , And at all how'rs Assistant bee , From such as would our Soules insidiate , To set vs free . And when these Champions in the List appeare , The Tempter flies , surpris'd with dastard feare . XI . Should the great Prince Of this vast World muster his hellish Legions , Vs to convince ; From Water , Aire , The Earth , or any of the other Regions , To make repaire : Where any of the Principats are nam'd , They leaue the place , confounded and asham'd . XII . Proud Lucifer The first of Angels , bearing name of Light ; Who durst prefer Himselfe before His pow'rfull Maker the Great GOD of Might , Whom we adore ; Was in an instant by Prince Michael Cast from high Heav'n , into the lowest Hell. XIII . Gabriel , imploy'd I' th' Virgin Mothers blest Annuntiation , Mankinde o're-ioy'd , He first proclaim'd Vnto the World , the LORD of our Saluation , EMANVEL nam'd : Who though on earth revil'd and dis-esteem'd ; Yet by his Suffring , Mankinde he redeem'd . XIV . O Holy , Holy , Holy , Three Persons , and but one almighty GOD , Vnto Thee solely Our Pray'rs we tender ; And in thy Kingdome hoping for abode , Freely surrender Our Soules and Bodies . Whilest we li●e , when die , Protect vs with thy heav'nly Hierarchie . Obsecro Domino ne desperem suspirando , sed respirem sperando . FINIS . A generall Table . THE CONTENTS OF THE FIRST TRACTAT . TO proue there is a God , from the Conscience , the Stars , Earth , Beasts , Riuers , Sea , Globe , Man. Pag. 3 , 4. Poets and Philosophers concerning the Deity . 5. The same illustrated by Historie . 6. Sacriledge punished . 7. Religion from the beginning , with the multiplicity of gods among the Gentiles . ibid. The historie of Syrophanes . 8. Of Idolatry and Superstition . 9. The originall of Idolatry . 10. Of the Atheist , with arguments against Atheisme , 11. Of Chance and Fortune . 12. Illustrations to confute Atheisme . 13. The death of Lucian . Atheos . 14. A Paraphrase vpon Chap. 2. of the Booke of Wisedome , against Atheisme . 15. What Atheisme is . 18. Seuerall sorts of Atheists . 19. Gratitude toward God taught vs , by Beasts , Birds , &c. 21. Atheists confuted by their owne Oathes , by Reason , &c. ibid. By Philosophie , by Scripture . 22. A Deity confessed by Idolaters , 23. Proued by acquiring after Knowledge . ibid. By the Ethnicks , by the Oracle , by the Sybils , &c. 24. Miracles at the birth of Christ. 25. Herods Temple and that at Delphos burnt in one day . 26. The sect of the Sadduces , with ridiculous tenets of the Atheists , proposed and answered . 27. Atheisme defined . 31. Lawes amongst the Gentiles against Atheisme . ibid. Atheists how punished . 32. Iudgements vpon Atheisme , and of Lucian , 33. Of Timon , his life , death , &c. ibid. Prodigious effects of Atheisme . 34 Holy-dayes obserued amongst the Gentiles , ibid. Women famous for Chastitie and Pietie . 35. Mortall men immortallised , 36. Of the Semones , ibid. Of diuers branded with impietie , 37. Bad Wiues , naughty Husbands , wicked mothers , vnnaturall Daughters . 38 Of selfe-Murthers and Idolatry , 39 Idols named in the Scriptures , 40 Strange subtilties of the Diuell , 42. Prodegies wrought by the Diuell in Idols , 43 The malice of the Diuell . 45 Augures amongst the Greeks and Romans , 46. Aruspices , Auspices , Augures , 47. The vanitie of Augurie , 48. Of Idolatry in generall , 49. An Emblem , 50. A Meditation vpon the precedent Tractat , 53. THE CONTENTS OF THE SECOND TRACTAT . VVHence the multiplicity of gods came , 59. The Vnitie of the God-head , 60. Arguments to confirme it . 61 , 62. The power and operation of the Planets , 63. The Sybils , of God , 64. The Oracle , of God. 65. The God-hoods Vnitie not to be diuided , 66. The same illustrated , 67. The Manichees , 68. Mans attributes giuen to God , how far they extend , ibid. Gods appellations in Scripture , 70. Of the Trinitie , 71. Reasons why Christ is called Our God , 72. Christ typically figured in Aaron , 73. Obseruations of the Trin. in Vnitie , &c. 74. Orators and Philosophers of God , 75. Of Gods Vbiquitie , 76. Hiero and Simonides , 78. Proper names belonging to God , 79. Idolatry brought from Asia into Italy . 80. Reasons why Atheists doubt of God , 82. Pregnant reasons to proue a Deity , 83. From the Poets and Philosophers , 84 , 85. Apothegmes concerning God , 86. Further of the Poets , 90 , 91 , &c. Hierogliphyckes of God , 93 The Vadiani of God , 94 Attributes belonging to God , 95. God in all Tongues stiled by foure letters , 96. The Fathers , of the Trinitie , 98. Philosophers Sentences of God , 101. Comparison for the further illustration of the Godhood , 104. An Emblem , 106. A Meditation , 108. THE CONTENTS OF THE THIRD TRACTAT . THe three diuisions of the World , Elements , Terrest . Coelest . Super-Coelest . 111. Cabalists and Rabbins of Moses Ark. 112. A Consimilitude betwixt the Arke and the World , ibid. A second Consimilitude , 114. A third consimilitude , 115. The best Philosophers , of the premisses , ibid. Creatures participating diuers Elements . 116. Man● wisedome , the wisedome of the world , The birth of Wisedome , 117. Her beauty , honour , sweetnesse , and effects , 118. Her fruitfulnesse and power , 119. At what time Time began , 120. The creation of the Sun and Moone , 121. Their seuerall offices , 122. Of the Stars and Planets according to the Poets , Arctos , major , minor , the Serpent Bootes , Corona , Hercules , 123. Lyra , Olor , Cepheus , Cassiopeia , Andromeda , Perseus , Auriga , Serpentarius , Sagitta , 124. Aquila , Delphinus , Equus , Deltoton , Pistrix , Lepus , Orion , 125. Lelaps , Procion , Argo , Centaurus , Ara , Hydra , 126. Notius , Galaxia , 127. Of the twelue Coelestiall Signes , and first of Aries , ibid. Of Taurus and the Hyades , 128. Of Gemini and Cancer , 129. Stars called Asini and of the Lion. 130. Of Virgo , or the Coelestiall Maid , 131. The seuen Deadly Sinnes , 132. The storie of Icarius and Erigone , 133. Fruits of Drunkennesse . 134. A remarkable story of a Dog. 135. Arctu●●us , Canicula , Libra , Scorpio , 137. Sagittarius , 138. Capricornus , Aquarius , 139. Pisces , 140. The birth of Venus , 141. Of the Worlds originall , ibid. The inuention of Letters , Writing , &c. 142. Of Cities . The Ages , 143. Grammar , Rhethoricke , Logicke , Memorie , Geometry , Musicke , &c. 144. Against those who maintaine more Worlds , or the eternitie of this , 145. The death of Aristole , 146. The nobilitie of Mans conceit , 147. Annus Magnus , Vertens , Mundanus , ibid. The ridiculousnesse thereof , 148. The definition of the World , 149. The Fathers concerning the World , 150. The Poets of the World , and ruin thereof , 151. The Philosophers , of the World , 153. The World defined , 154. Philssophers , of the beginning of the world , 156. Creation , from Atomes , Number , Infinites , &c. 157. Against Curiositie and vaine Questions , 158. Of the foure Elements , 160. The Poets of the Ages , 161. The Golden Age , 162. The Siluer and Brasen Age , 163. The Iron Age , 164. A diuision of mans Age , 165. Of the Yeare called Climatericall , 167. Illustrations of the Signes Coelestiall , 168. The order of the Starres and the Austral Circle , 169. Draco , Artophilax , 170. Corona , Lyra , the death of Orpheus , &c. 171. The Pleiades , Virgiliae , &c. 181. Cometa , the motion of the Sun , the Bisext or Leap-yeare , 182. The Eclipse , rules to know faire or foule weather by the Sun , 183. Philosophers and Poets of the Moone , 184. Coniecture of weather by the Moone , 185. An Emblem . 186. A Meditation , 189. THE CONTENTS OF THE FOVRTH TRACTAT . THe three Ternions of Angels , with their seuerall offices , 194. How they are concatinated among themselues , 195. Of such as hold there be no Angels nor Spirits , 196. Their opinions confuted 197 Angels and Spirits proued from Dreams , ibid. The Dreames of Simonides , Sylla , M. Artorius , Calphurnia , Iulius Caesar , Amilcar , &c. 198. The Old and New Testament of Dreams , 199. Angels visible , and of euill Spirits , 200. Rabbi Achiba concerning Spirits , 201. Abram Avenzara and Rabbi Azariel , of Loue and Hate . 202. A story of an Emperor and two Beggars , 203. Of Poets and Poetry , ibid. A Meditation of Death , 204. Honour due to Poets , and done vnto them of old , 205. A nomination of some of our moderne Poets , 206. Buchanans complaint , that the Muse is so neglected , 207. Buchanans Epigram , 208. Spirits Saturnine , Iovial , and Mercurial , 209. The Essence of Angels , 210. Sundry opinions of the Fathers concerning Angels , 211 , To proue them incorporat , 212. The Lateran Councell of Angels , 213. The difference of their Knowledge , 214. Foure Angels over the foure windes , ibid. Ouer euery heauen or Sphere , 215. Angels of the Zodiacke their offices and names , ibid. Foure Angels ouer the foure Elements , 216. The obiect of Gods will in the Creation , 219 , Angels the first creatures , made with the light pure : the charge they haue ouer Man , ibid. Seuerall imployments of Angels in the Scriptures , 220. Dreames defined , 221. Eudemus , Galen , Q. Catulus , Sophocles , Alexand . Philosoph . Sfortia , M. Antonius , Torellus , Alcibiades , Croesus , Atterius Ruffus , Cambyses , Aspatia , Tit. Attinius , their dreames , 223● &c. Histories concerning predictions , of Nero , Philip of Macedon , &c. 226. Dioclesian , Henry King of France , 227. Plato's opinion of Spirits , 228. Spirits of diuers qualities , and of the Socraticum Daemonium , 229. Histories of the same , ibid. S. Augustine of the power of Spirits , 230. Strange opinions of Spirits , and that none can be mortall , 231. A discourse of Death from the Poets , 232. From the Philosophers , 233. From the Fathers , 234. A Dialogue concerning death , interpreted from Lucian , 235. Of Constancie in death , 240. A contented life , 241. Further of Poetry and Poets , 242. A nomination of many famous Greeke Poets , 243. The miserie that attends the Muse , illustrated by the sad fate of many antient Poees , 245. Ioh. Campanius to that purpose , 248. M. Edm. Spencers complaint , 249. Faustus Andrelinus the like , 250. A Spanish Prouerbe interpreted , 251. That Spirits can transport men or beasts , 252. Histories of strange transportations , 253. A story of a Centurion , 254. Of a Captiue , 255. A Nobleman of Insubria , 256. Transportation of Witches , 257. Antonius Leo , 258. Paulus Grillandus of Witches , 259. Medea , 260. The velocitie of Spirits . 261. Histories to proue the same , 262. An Emblem . 263. A Meditation , 266. THE CONTENTS OF THE FIFTH TRACTAT . GOds Power , Wisedome , and Goodnesse in the Creation , 271. The concordance betweene the Seraph and the Primum Mobile . 272. Betwixt the Cherubin and the Starry heauen , 274. Betwixt the Thrones and Saturne , ibid. The Golden World , 275. The concordance betwixt the Dominations and Iupiter , ibid. Of the Vertues with Mars , 276. The maleuolent aspect of Mars , 277. Of the Potestates with the Sunne , 278. Of Starres that receiue names from the Sun , ibid. The Trinitie in Vnitie figured in the Sunne , 279. Concord betwixt the Principats and Venus , ibid. The Arch Angels and Mercury , 280 Betwixt the Angels and the Moone , 281. The Premisses illustrated , 282. Three Religions most profest , 283. What the Iewes say for themselues , 284. Wherein the Mahumetan opposeth the Christian , ibid. Mahomets imposterous Miracles , Saints , and Reliques , 285. The Creation of things according to Mahomet : and of his Paradise , 286. The first Sow , according to Mahomet , and why Sowes flesh is not eaten in Paradise . 287. The first Mouse , the first Ca● , and the joyes of Heauen , according to Mahome● , 288. His palpable and absurd ignorance , with his opinion of Angels , 289. Aridiculous tale in Mahomets Alcaron , 290. Of the Priscillians and Manichees , exploded Heretiques , 291. Wherein blessednesse consisteth , according to the Manichees , 292. Of Truth , 293. The Philosophers and Fathers , of Truth , 294. The Poets , of Truth , 295. An exce●lent discourse of Cardinall Pascalis , of Truth , 296. Truth constant , and subiect to no change , 297. Religion grounded vpon Truth , 298. Religion defined , against those that make it a cloake for hipocrisie , 299. Three opinions concerning Christ , 300. Iosephus , Pontius Pilat , &c witnesses of Christ , 301. An Epistle of Pliny to Trajan the Emperor , concerning Christians , 302. Diuers Ethnieke Princes who fauored the Christians , 303. Caesar Maximinus his oration concerning Christians . And of Cublay Emperour of Tartaria , 304. What a Miracle is , 306. Wonders in Nature , 307. Of Christs Miracles , 308. Origen , Greg. Chrisost. &c. of the Virgin Mary , 309. Christ miraculous in his birth , life , doctrine , and death , 310 , &c. Twelue grieuous sufferings of Christ , 315. Of the great Eclipse at his death , 316. The life and death of Mahomet , 319 , &c. Beza his Epigram of Religion , 322. Pope Greg. of Christs death , 323. An Emblem , 324. A Meditation , 327. THE CONTENTS OF THE SIXTH TRACTAT . A Discourse of the Heart of man , 331. The inconstancie of Mans Heart , 332. How many wayes the Heart of man is insidiated , ibid. How it may be reconciled to the Creator , 333. Sundry opinions concerning the creation of Angels , 334. Angels created with the Light , 335. Lucifers glory in his Creation , 336. He is figured in Tyrus , 337. The creation of Man , the Soule , the Body , and what Man is , 338. The Incarnation of Christ reuealed to the Angels , 339. Lucifers Rebellion the cause thereof . The Battell betwixt Michael and the Diuell , 340. The Fall of Angels , and the weapons vsed in the Battell , 341. How long Lucifer remained in Glory , 342. The power he hath since his Fall , ibid. The Fall of Adam , his offence and punishment , 343. Of Hell , according to the Poets . Tibullus , 344. Virgil , Seneca , Valer. Flacchus , Lucretius , &c. 345. Of Hell , according to the Scriptures and Fathers , 346. The torments of Hell , 347. The seuerall denominations of Hell , ibid. Lucians Dialogue called Nycio Manteia , i. an Answer from the Dead , 348. The cause of Menippus trauell to Hell , 350. The Ciuill Lawes compared with the doctrines of the Poets , ibid. The vanitie of Philosophers , and their wranglings discouered , 351. Lucians meeting with the Magition Mithrobarzanes , 352. His superst●tions● and Incantations discouered and derided , 353. A description of his passage to Hell. 355. Of Minos the Iudge , with his proceeding against the Prisoners , 355. Diuers great men arraigned and sentenced , 357. A description of the torments , 358. Of the Heroes and demy-gods , 359. The equalitie that is in Hell , 360. A comparison of the life of man , ibid. Great men on earth how vilified in Hell , 361. The estate of Socrates , Diogenes , and the like , in hell , 362. A Decree made in Hell against rich men , ibid. Tyresius his counsell , What life is safest to leade on earth , 363. Menippus his passage from hell , 364. Further discourse of the Heart of man , 365. Manlius of the ambition of Mans heart , 366. The instabilitie and corruption thereof , 367. Further , of the Creation of the Angels , when and where , 368. The Angelicall nature how vnderstood , 369. Diuers questions and difficulties concerning Angels reconciled , 370. The order that God vsed in the Creation , 371. Angels immutable , and that no Soule but hath an Angell to attend it , 372. What best pleaseth the Angels . They gouerne Nations . Angell a name of office , not of nature , 373. Nazianzen of the Angels , 374. Of the forming and fashioning of Man , ibid. The three dignities of the Soule , and the end why Man was created , 375. Three great gifts bestowed on Man in the Creation , ibid. Three opposit euils , 376 A iust measure of mans body , ibid. Three sorts of liuing Spirits created by God. 377 , Of the Soule of man , 378. The Philosophers concerning the Soule , 379. Iohannes de Canis a Florentine Physition , 380. The Poets of the Soule , 381. Of Man in generall , 382. Against such as deny the Resurrection , 383. Difference betwixt the liues of Beasts , Men , and Angels , ibid. Of the birth of Man , 384 , The Ethnicks of Man , ibid. Homer with other Poets , of Man , 385. Adages and Emblems of Man , 386. Hierogliphycks of Man , 387. Ethnicks of Hell , 388. The Rabbins of the locall place of Hell , 389. The figure of Moloch , 390 Lucians Dialogue intituled Nyciomanteia with Sir Thom. Mores Argument thereupon , 390 , &c. The acts of Alexander , Hannibal , and Scipio . 392 , &c , A discourse of hell fire , 397. Reasons prouing the perpetuity of the torments , 398. An Emblem , 399. A Meditation , 401. THE CONTENTS OF THE VII . TRACTAT . VVIsedome contemplateth the wonderfull works of God , 407. The Sun , 408. The Moone , Stars , Rainbow , Snow , Lightning , Haile , Mountains , Winds , Thunder , Raine , Frost , Ice , &c , 409 , &c. The quality and condition of malignant Spirits , 410. Diuels retaine their first naturall faculties 411. The degrees among Diuels , of which Lucifer is prime , 412. Lucifers figure and description , 413. Prioritie obserued among the Diuels , with necessarie obseruations , 415. The Diuels striue to imitate God. 410. An excellent historie expressing the instabilitie of Fortune , ibid. The originall of Idolatry illustrated from the former historie . 435. Nine Classes of Diuels , with their seueral Orders , 436. The sundry names of Diuels , and what they signifie , 437. Of the number of Angels that fell , more Angels than men , more men than Angels , 438. Of the motion of Angels , ibid. The distance betwixt the eighth heauen and the earth , 439. All intelligent Substances are incorporeall . 440 Sathan and the euill Daemons bounded in their malice , ibid. The admirable knowledge f Spirits , 441. How and wherein their knowledge is limited , 442. Their equinocating answers in the Oracles , ibid. Good Angels cannot erre , 443. Of Contracts made betwixt man and Sathan , ibid. The manner of the diuels temptations set down , the better to a●oid them , 444. Pasetis a great Magition , ibid. Seueral Magicke books fathered vpon good and godly men , ibid. Seuerall mettals ascribed to euery sundry Planet , 445. The vainnesse of these superstitions discovered , 446 All Magicke condemned at Paris , 447. Of wilfull ignorance , 448. Salomon , of wilfull Ignorance , 449. The excellencie of Knowledge , 450. Of the Knowledge of our selues , 451. The Poets , of Selfe-knowledge , 452. The difference betwixt knowledge and wisdom , 453. The etymologie of Wisedome , ibid The excellencie of Wisedome , 454. The wisedome of the Iust , ibid. The Poets , of Wisedome , 455. Wise and witty sayings , 457. Ianus Vitalis of antient Rome , 459. Sundry Apothegmes of Orators , Captaines , and Emperors , 460. Of things prodigious , 462. Of Prodegies hapning before the death of Princes , 463. God made not death , 464. Adam , Eve , and the Serpent , 465. Of Spirits that challenge to themselues Diuine worship , 466. The Sarronides of Gaul , 467. Humane Sacrifices performed at Rome , 468. The antiquitie of Magicke , as being before the Floud , 469. The seuerall sorts of Magicke , ibid. Of the Witch Hercyra , and the Magition Artesius , 470. All Magicke includes a compact with the diuell , 471. A strange historie of one Theophilus , ibid The manner of homage done to the Diuell . 472 Of Pythagoras and the Magition Iamnes , 473 A story of the Count of Vestravia , 474. The Witch Oenoponte and others , 475. Of Spirits called Paredrij , inclosed in Rings , and of such as vsed them , 476. Of women that haue changed their sex , 477. Histories to that purpose , 478. The history of Machates and Philemium , 479. Spirits that haue possessed dead bodies , 480. A discourse of Astrologie , 481. Philosophers concerning it , 482. Against Iudicatorie Astrologie , 483. Of Mathesis or Mathema , 484. An Emblem , 485. A Meditation , 488. THE CONTENTS OF THE EIGHTH TRACTAT . OF Daemons in generall , 495 Homer , Tresmegistus , and others , of Daemons , 496 Their power and practise , 497. Powers and Potestates of the aire , 499. Spirits called Incubi and Succubae , 500. A story of an Incubus and a Succubus , 501. Spirits of the foure Elements , 502. Spirits of fire , and strange prodegies , 503. Of Ignes fatui , Ambulones , &c. 505. Spirits of the aire , & strange prodegies wrought by them , 506. Spirits of the water , 507. A strange historie of two Scottish noblemen , 508 Of diuers great Magitions , 509. Spirits of the earth , Genij , Lares , Larvae , Lemures , &c. 510. Discourse of Spectars , 511. Further of Paredrij or Familiar Spirits , 512. A pleasant story of Iohn Teutonicus , ibid. A strange story of a familiar Spirit , 514. Of Galeatius Sforza and others , 515 , &c. Of Pride , 519. The effects of Pride , 520. Of Pambo , and the pride of Domitian Caesar , 522. Of Sapor King of Persia , and others , 523. Of Ingratitude , 525 , &c. Of Michael Traulus and others , 528. Scripture and the Poets , of Ingratitude , 529. Of Humilitie , 530. The Fathers , of Humilitie , 531. The Poets , of Humilitie , 532. Of Gratitude , 534. Histories of Gratitude , 535. An Hierogliphycke , 536. An Emblem , 537. The Poets extolling Gratitude , 538. The story of a Votaresse called Christian , 539. Of the Mahumetan Neffesoglij . 540. A strange accident hapning in the Diocesse of Cullein , 541. A strange and miraculous Birth , ibid. Diuers other strange relations , ibid , &c. Spirits haue no power of the heauens nor starres , 543. A strange tale of Spectars , 544. Stories of the Spirits of the aire , and of the Indian Magi , 545. Strange prodigious things in the aire , 546. Of Bruno Bishop of Herbipol . 547. The manner how the Duke of Venice yearly marieth the Ocean , ibid. A strange story of Hotherus king of Suetia and Daciae , 548. Strange things of watry Spirits , 549. Diuers sorts of Spirits of the earth , 550. A strange disease as strangely cured , 551. Of Spectra Meridiana , or Noone-Diuels , ibid. Discourse of Alastores , 552. The Lamiae or Larvae , and stories concerning them , 553. A desperat aduenture of two Bohemian knights , 554. An Emblem , 555. A Meditation , 558. THE CONTENTS OF THE NINTH TRACTAT . THe power and strength of Wine , 564. Of the King , ibid. Of Women , 565. Of Truth , 566. Of Zijm , Ohim , Satyrs , Ostriches . &c. 567. Of Subterren Spirits called Cobali , 568 , Spirits the cause of earth-quakes , 569. Of treasure kept by Spirits , 570. A strange attempt of a Botcher , 571. A strange story of Cabades King of Persia , 573. Of Spirits called Luci-fugi , Hob-goblins , Robin Good-fellowes , Fairies , &c. 574. A strange story reported by Fincelius , 575. Of Dacius Bishop of Mediolanum , ibid. A strange story of one recouered to life , 576. A pleasant story of a Spirit of the Buttry , 577. Certaine marks to know good Spirits from bad , 580. What shape Diuels may assume , and what not , ibid. How euill Spirits may be knowne , 581 Of Musicke , and the velocitie of the heauens and Planets , 582. The ambition of man to search into hidden secrets , 583. Seueral opinions of Philosophers touching God , ibid. Their opinions of the Soule , 585. And the immortalitie thereof , 586. Of Couetousnesse , 589. The Poets of Couetousnesse , 590. The sordidnesse thereof , 591. The power of Gold , 592. The Fathers , of Auarice , 594. Historicall examples of Auarice , 595. Couetous Emperors , 596. An Hierogliphycke , Emblem , &c. of Couetousnesse , 597. The Witches of Warboys , 598. Of seuerall kindes of Spirits , 599. A strange story of a Nobleman of Silesia , 600. Diuers stories of Sylvan Spirits , 601 , &c. The seuen Sleepers , 606. A strange story of a Spirit , 607. Anton. Laverinus and the Diuell , 609. Miserable ends of sundry Magitions , 610. Empedocles , Michael Sidecita , and others , 613 , 614. The miserable end of Cornel. Agrippa , 615. An Emblem , 616. A Meditation , 619. FINIS . Errata . PAg. 9 , Lin. 21. reade effect . p , 12 , l. 4. r. one p. 14. l 13. r. Theognis . p. 30. l. 4. r. summus . p. 51 , l. 18. adde puella . p. 61 , l. 20. a mistake in the star . p. 148. l. 16. r. tenent . p. 188. l. 1 r. Vrbem . p. 190 , l. 30. r. blessed . p. 200 , l. 7. for two , r. three . p. 203. l. 26 , r. the other . p. 212 , l. 20 , r. or . p. 242 , l. 1. then , r when . p. 263 , l. 35. r globus . p. 264 , larco , r. lurco , nique , r inque . ni , r. in . p. 283 , l. 28. r. symptoms . p. 297 , l● 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. alas●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 . Notes, typically marginal, from the original text Notes for div A03207-e2490 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 Tresm●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 Gardens , and one of the Semones , i. semi-homines : That were halfe gods , half men Against vaine Auguries . Iliad 12. Aligeris auibus tu me parere iubes — Dioph. Laced . in Antiq. The history of Syrophanes . Fulg. Mythol . Sola medicina miseriarum obliuio . Idolum ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . i species doloris . Petr. arbitr . Primus in orbe deos secit timor Quid site Tonsor cum stricta n●nacula , &c. Martal lib. 11. Epigram . Superstitio , quasi superstitem facere . Which was the Image Bel , which in Daniels time was honored in the prouince Dura The originall of Idolatry . Vnus reuera vnus est Deus qui fabricauit , &c. Aug. lib. 8. de Ciuit. Dei. The Athiest . Dixit Insipiens in corde suo non est Deus . Arguments against Atheisme . Finis certi●fim . principij sig●ū . Ex nihilo , nihil The Elements a-against Atheisme . Casus & Fortunae , quid ? Motus principium quies . Nihil dat qd ' non habet . An illustration against Atheisme . A familiar demonstration from Plants . From Animals . The poets and Philosophers , of God. Diagoras . The death of Lucian , syrnamed Atheos . A Paraphrase vpon the second Chap. of the Wisedome of Salomon : Iob. 7.14 . Chr. 1.19.15 . Isay 22.13 . & 56.12 . Iob 7.7 . Ephes. 5.13 . Isay 53.3 . Psal. 22.8 , 9. Mat. 27.43 . Ier. 11.19 . Gen. 1.27 . Gen. 3.1.2 . Cap. 5. vers . 1. Cap. 3.2 : Chr. 29.15 . Cap. 2.5 . Prov. 30.19 . Iob. 8.9 . Psa. 14. & 143. Pro. 10.25 . & 11.7 . Iam. 1.10.12 . What Atheism is , Doctor Doue in his Confutation of Atheisme , Cap. 1. Gal. 4. Euen then when yee knew not God you did seruice vnto them which by Nature are not Gods. Rom. 1. They worship the Sun & Moon . Psal. 10. Who say , God hath forgotten ; hee hideth his face and will not see . Cor. 1.15 . Iud. 6. Such was Pharaoh , Exod. 5. and Rabshakey , Reg. 2.18 . Doctor Doue , in his booke against Atheism 1 Article ; I beleeue in God the Father . Against God the Sonne , the second person . God the holy Ghost , the third person . Mary the blessed Virgin. Nature will teach men , That there is Heauen and Hell. A familiar but necessarie example . Marke 1. The Diuell saith to our Sauiour ; I know thee , that thou art euen that Holy one of God : The like wee reade , Iam. 2. Acts 19. Beasts & Birds teach men gratitude toward God the giuer of all good thing● . The Atheists confuted by their owne Oathes . By Reason . By Philosophy Psal. 104. Gen. 3. Mat. 14. Gen. 4. Prov. 28. Impius fugit nemine persequ●nte . Calv. Instit. Lib. 1. Arist. Metaph. Lib. 1. cap. 1. Omnes homines naturalitèr scire desideran● . Cic. Offic. Lib. 1. Empedocl . Deus est euius centrū est vbique Circumferentiae autē nusquam● Arist. de Coelo , Lib. 1. Cap. 9. Lib. 2. Cap. 3. Metaph. lib. 11. cap. 7. Laert. de Vita Aristot. * Mercur. Tresmegist . Deus est immutabile ●onum . Mundus factus est propter hominem : Homo propter Deum . Cic. de Nat. Deor . lib. 1. Arnob. aduers. Gentil . lib. 3. Niceph. Histor. Lib. 1. Cap. 17. Suidas . Suet. in Octar . ca. 94 70.29 . Me , Puer Hebraeus diuos de . us ipse , gubernat . Ceder● sede iubet tristemque redire sub orcum Aris ergo debiac tacitus abscedito nostris : Ara primogeniti Dei. Isay 9. Natus est nobis Puer . Heb. 2. De Diuin . lib. 2. Lucius Florus , Lib. 4. Cap. 1. Virg. AEclog 4 : Antiq. lib. 15. Cap. 23. This was Constantine , syrnamed the great . Ios. Bell. Iud. lib. 7. Cap. 12. Dio , Rom. Hist. lib. 37. Ianuary 6. Oros. hist. lib. 6. cap. 2. Coloss. 2. Doctor Doue against Atheisme , ca. 13. Th. Godwin , in Moses and Aaron . Genebr . Chron. li. 2 an . Ch. 69. Theod. lib. 30. cap. 11. Sozimen . lib. 5. cap. 19 , 20 , 21. Against the Sadduces , who deny the resurrection . Mat. 22.31 . Exod. 3.6 : In Schola Perepaseticorum . A ridiculous assertion of the Atheist . A refutation of the former Argument . Zenoph . against Atheisme . What Atheists are . The Tenents of Atheists . Ede , bibe , ●nde , post mortem nulla voluptas Aristotle at his death . Eus Entium , vel vt alij , causa causarum . In Trinitate est Alius , & Alius non Aliud & Aliud . Aug. de Trin. Gods Infinity . Lib. de Virtu● . & Vitijs . A law in Athens against Atheisme . Iuv. Satyr . 3. Herod . lib. 2. In Suidas . Cap. de Atheism● . Volat. in Antropol● The death of Lucian a profest Atheist . The strange prodigious effects of Atheisme . Plaut . in Milite . Lib. Fast. 1. Tibul. Eleg. lib. 2. Eleg. 1. Fast. lib. 2. Those famous for Chastitie . Those famous for Piety . Lib. 5. cap. 4. Those that haue built Temples . Such as of mortall men haue bin immortalised . Halfe gods , halfe men . Those that returned from Hell. Of those branded for their Impietie . Of the Incestuous . Wiues that slew their husbands . Men that slew their wiues . Fathers that slew their daughters . Mothers that slew their children . Of men Selfe-murtherers . Women that slew themselues . Of Idolatry . Exod. 37.4 . Acts. 7 41. Deut. 4●5 . Vers. 25. Lib. 2. cap. 1. Deuin . Instit. Idolls named in the Scrip. AEn . lib. 2. The pietie of AEnean The subtilty of the Diuell . De Civit. Dei , lib. 10 cap. 6. Miracles wrought by the Image of AEscul . Illusions of the Diuell . Lib. 1● . By Gerion and Iolaus . By Diana Persica . Aristides . Iuno Veientana . Pan. Iuno . Lib. 5. Cap. 13. Lib. 12. Cap● 7. Lib. 8. Lib. 8. Lib de sacerd . Romanis . Of Famous Augures amongst the Grecians Romulus the first great Patron of Auguries . The Ceremonies vsed . Ov. Met. lib. 3. Fab. 1. Serv. An. li. 2. Aruspices . Auspices . Augures . Trist. li. ● . El. 9. Their number encreased . Their prerogatiue . The absurdity of Augury . Lib. 7. cap. 2. A notable story concerning the vainnesse of Augury . Augury much vsed amongst the Gentiles . Cap. 9. vers . 32. Cap. 18. vers . 10. Silv. lib. 5 : Cap. 44. vers . 9. Cui peccare licet , peccat minus . Lib. 11. de Ord. De Sanct. Trin. Ov. lib. 2. Eleg. Quod licet ingratum est : quod non licet acrius vrit . Sen. in Octav. I● facere laus est quod decet , non quod licet , Ov. 2. Fast. Brutus erat stulti sapiens imitator ve esser . Tutus ab insidijs dire superbe tuis . Notes for div A03207-e30430 Whence the multiplicity of gods sprung . Lict. lib. 2. Divin . Inst. cap. 9. The first argument followed . Philosophers and Orators touching this Vnitie . Sympl . in Arrian . Epict. A confirmation of the former argument Cic. lib. 2. de Nat. Deor. * Meaning the Atheist . Merc. Tresmeg . Philolau● . Arist. Metap . 2. Metaph. ● . Plato . Orpheus . Alpha & Omega : Orpheus again . By Iupiter hee intendeth God Almighty . A necessarie Obseruation . Phocilides , of this Vnion . The Egyptians . Ma●il . Astron. Lib. 1. Obser. The power & operation of the Planets . Notwithstanding which , Sapiens dominabitur Astris . Alibi . Aurel. Pruden . in Symach . Paulo post . The Sybels . Apollo , Delphicus . doct . S●roz Lib. de Natur. Mag. The Diuels themselues confesse this sole God. The Diuels ambition . Deut. cap. 4. Psal. 85. Exod. 6.20 . Lycurgus . Stob. Ser. 42. Ioh. Billius , in Antholog . Sacr. Gods true worship . Arist. lib. 2. Physic. The Vnity of the Godhead not to be diuided . This proued . * Vacuum . A confirmation of the former argument The Illustration . Note . Omnia esse in multis non possunt . The opinion of the Manichees . Deut. 22.10 . Psal. 17.8 . Psal. 3.13.94.16 . Gen. 29.24 . Deut. 4.34 . Exod. 8.19 . Exod. 31.18 . Psal. 27.89 . Psal. 6.1.59.14 . Iob. 19.21.10.8 . Psal. 31.6 . Gen. 8 . 21● Ier. 39.37 . Deut. 32.10 . Nehem. 16. Iob. 10.4 . Psal. 17.2 . Psal. 14.2 . Sam. 2.22.28 . Amos. 9.4 . Psal. 18.7.110.1 . Mat. 22.24 . Deut. 30.10 . Psal. 17.8 . Aug. li. de Pen. Aug. sup . Psal. 74. Gen. 6.6 . Ier. 18.8 . Pater , filius . Spirit . sanctus . Deus Coeli . Dom. Dominat . Possessor Coeli . Dom. Abr. Isa● Iacob . Educt . Isra . ex AEgyp . D. Spir. vniuers . carm . Dom. Deus Isr. Deus Hebr. Deus . Patr. nost . Antiquus dier . Deus deor . Iust. Grand . Salut . Redemp . Israel . Sanctus Israel . Protect . Pater . Pastor . Rex Israel . rex Iacob . Rex magnus . Rex sempiternus . Rex seculorum . Cle. Mar. Vict. in Genes . More particularly of the Trinitie in Vnitie . Gen. 1.1 . God created . Gen. 1.3 . God said . Gen. 1.2 The Spirit moued . 1 Obseruation . Rom. 11.36 . 2 Obser. Gen. 1.26 . Eccles. 12.1 . 3 Obser. Gen 11.7 . 4 Obser. Gen. 19.24 . 5 Obser. * Iob. 12.41 . Isay 6.3 . 6 Obser. 7 Obser. Deut. 6.4 . The Original reads it . Iehoua , our God Iehoua : The first intending the Father . Our God , the Son : Iehova againe iterated , the Holy-Ghost : * Galatinus . 3 reasons why Christ is called Our God. 1. A Sauiour . 2. A Redeemer 3. A Mediator . Obseruat . concerning the two natures of Christ , his Diuinity and Humanitie . 1 Obser. * Gen. 2.7 . The Lord God also made the man of the dust of the ground , & breathed in his face the breath of life , and the man was a liuing Soule . Athe● . in Symb. 2 Obser. Iohn 1.51 . 3 Obser. 4 Obser. Ignat. Mar. in Epist. ad Phil. 5 Obser. Mat. 14. 6 Obser. 7 Obser. How Christ was typically figured in Aaron . Tisri , our moneth September , Leuit 15. Leuit. 16.3 . Heb. 9.12 . Exod. 30.10 : Heb. 9.12 . Ibid. Heb. 9. Esay 63.3 . Leuit. 16.4 . Leuit. 16. Theod. in Leuit. Quaest. 12. 2 Cor. 5.22 . Greg. Naz. Carm. 3. Deus est indivise vnus in Trinitate , & Inconfuse Trinus in Vnitate . Leo Pap. Cic. de Nat. deor . Euseb. Eccles. Hist. li. 6. ca. 21. Socr. apud Zen. Plat. in Timae . Thom. prim . part . 9.56 . Of Gods Essence . Ruffin . in Epist. Heron. Tom. 9. Epist. 19. Greg. in Mor. 16. Gods Vbiquitie . Mat. 3. What we are enioyned . Thal. one of the Wise men of Greece . Boet. lib. 4. Pros. 6. Lact. Div. Inst lib. ●1 . cap. 12. Lact. ca. 2. lib. 9. Ne sutor vltra crepidam . Illustration . Hiero ad Sim. * An antient Greeke Poet. Macr. lib. de Somn. S●ip . Greg. s●p . Ezech . Hom. 7. & Mor lib. 2.6.12 . Natura Naturans . Greg. Cardanus . Of the names belonging to God. Deus , à Dando . Desit quod ei nil deest . A 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. Video . Some are of opinion , it was the word Iehova which was held so sacred . Quod Nomen eius ? Prov. 30 Idolatry brought by AEneas to Rome . Cap. 14. Cic. of Idolatry . Fiue Reasons why the Atheists doubt of a God. 1 Reason . II. III. IV. V. Pregnant reasons to proue a Deity , drawn from humane vnderstanding I. II. III. IV. V. VI. VII . VIII . IX . Lib. 1. de Vita Solitar . Lib. 2. Metr . 8. 4 Hon. Consul . Philosophers , Of one God. Obser. Lib. 1. Lib. 1. Lib. de Bell. Civil . 8. Lib. 3. Metr . 6. Apothegmes concerning God. Ser. 78. Plut. in Apoth . Fulg. li. 7. ca. 10. Sen. Epist. 10. Apoth . ex Laerti● . Euseb. lib. 2. de Eccl. Hist. Plut. in Lavon . Idem . Lib. 6. de Bell. Punic . The Poets . Lib. 1. Od. 12. Lib. 4. de Trist. Lib. 1. Achill . Lib. 3. de Bell. Civil . Lib. 3. Metr . 9. Lib. 2. Met. 6. Plaut . in Rud. Sen. in Hyppol . In Captiv . Lib. Met. 8. Virg. in AEtna . Lib. 2. Metr . 8. Satyr . 10. Lib. F●st . 2. In Capt●●is . In Her● . O●t . In Rudente . Lib. 3. de Bell. Civil . Eclog. 1. Hierogliphicks concerning God. Pier. lib. 7. Lib. 39. The opinion of the Vadiani concerning God. Psal. 23. Esay 25. &c. Ad Ephes. Attributes belonging to God. Greg. in Theol. de Nat. Christi . The Esclauonians , Boeg . Chaldaes , Eloi . Mahumetans , Abdi . Indians , Zimi . Ettuseians , Lsar . &c. Lib. 1. de Mor. Eccles. Lib , 1. de quaest . novi & ve●us Testament . Distic . 3. In Expos. fidei . Aug. sup . Mat. 6 Cont. Prax. c. 6. Lib. 3. Pedeg. Lib. 9. de Ciuit. Dei. Ser. sup . Iob● 19. Sup. Psal. 5.1 . Greg. sup . Ezec. Homil. 17. & Lib. 2. Moral . Mor. lib. 18. Lib. de Fide , 1. cap. 1. Lib. 3. de Sp. 5. cap. 22. Idem sup . Luc. Lib. 1. De Fide contrae Arrian . cap. 6. Ser. 6. de Vigil . Nat. Ser. de Nat. Idem Ser. 57. Arist. de Coel. lib. cap. 3. Met. lib. 11. cap. 10. Lib. de Mund. cap. 6. Ibid : Sen. ad Lucil. Ibid. Idem . Epist. 92. In Timaeo . Lib. 1. de Nat. deor . Idem . De deo sacrat . Idem . Lib. 3. de Nat. deor . The Answer of a meere Atheist . Laert. in eius vita . Val. Max. li. 7. cap. 2. Ex Laert 1. Plut. in Caton . Apoth lib. 7. Lib. de Myster . Serm. 83. Fibr . de proem . & poen . In cap. 11. Mat. Hom. 28. Resp. ad Ortho. Resp. ad quaest . 113. fol. 321. In Cap. 1. Iob. Ad Paul. presb . De recta Con●ess . sive de sancta & co-essen . Trin. fol. 26. In Moral . De Civ . Dei , lib. 1. cap. 2. De Civ . Dei , lib. 4. cap. 34. Lact. lib. 1. de fals . relig . ca. 3. To finde out God. The Sences . We eanner attribute these to the Creator Notes for div A03207-e56280 The three diuisions of the World. The Supercoelestial Mansiō . The natures of the 3 seuerall diuisions . Angels , Coelestiall Bodies , Beasts , &c. The Elements proper to euery seuerall diuision . Elem. Terrestriall . Elem. Coelestiall . Elem. Super-Coelestiall . The difference betwixt the superior and inferior Eleements . The Cabalists and Rabbins concerning the Arke . The consimilitude betwixt the Arke and the World. For Instance . Sanctum Sanctorum . Exod. A second Consimilitude . The first degree . The second . The third . A third Consimilitude . The opinions of all the best Philosophers . The former explain'd . * Of Marga , i. Inherens , Marle , or white clay to till the Earth . * Zoophitae , according to Budaeus , are those that are in part liuing creatures , in part Plants . Meaning the Angels . Cinis signif . Ashes , cinders , &c. * The Creator of all things . The weaknes of Mans wisedome . Ad Corinth . The wisedome of the World. The excellency of Diuine Wisedome . Ecclus. 24. The birth of Wisedome : Prov. 8.23 . Exod. 31.3 . Psal. 132.8 . The beauty and honour of Wisdome . The sweetnes thereof . Ioh. 15.2 . Wisdomes Children . Psal. 19.10 , 11. Wisdomes effects . Exod. 2.1 . & 24.3 . A prophecy of the Sauiour of the world . Gen. 2.11 . Her fruitfulnesse . Her Power : Equinoctium vernale Mart. 11. It is by our account the 11 or 12 day of Semptemb . Deut 32.3 . Which is the 11 or 12 day of Iune . As Adam , Bishop of Vienna , in his Chronicle . Exod. 12. The day of Christs Passion compared with the first day of the Creation . According to the computation of the time of the yeare . A second reason . A probabilitie of the former reason . Whether the Moon in her creation were in the full or waine . The seuerall offices of the Sun & Moon began at one instant . Of the Starres and Planets , as the Poets haue decipher'd thē Arcti . * Calisto . Arctus maior . * Lycaon . Archas , of whom the kingdom of Arcadia took name . Arctus minor . Agliasthenes , qui Naxica conscripsit . Serpent . Artophila● . Coron● . Eugonasin . Lyra. Olor . Cepheus . Cassiopeia . Andromeda . Perseus . Heniochus . Ophincus Anguiteneus : Sagi●●● . Aquila . Dolphia . Equus● Deltoton . * δ. * For in these dais the fourth part , called America , was not knowne . Cetus . Pistrix . Eridanus fluvius . Lepus● Orion . Lelaps , or Canis maior . Procion , or Canus minor . Argo . Philiris , vel Centaurus . Ara. Hydra . Piscis , or Notius . * A goddesse worshipped among the Egyptians . Circulus l●cteus , or the Galaxia . * Mercury in his infancie . Of the twelue Coelest . Signes . Aries . Higin . de Sign . Coelest . lib. 3. Hesiodus . Pherecides . The sea called Hellespont , from Helles there drowned Nigidius . Taurus . Euripides . Eratosthenes * As ashamed of the fact . Pherecides . Athinaeus . Therefore called Pluviales . These we call the seuen stars Gemini . Higinus . * The sons of Tindarus Father to Hellen. Cancer . The Crab. Pamasis . Stars called Asini , from Asses . Leo. Nigidius . This is held by some to be the first of his 12 Labours : Some hold , Iuno made his skin invulnerable . Periandrus Rhodius . Virgo . Higinus . Aratus . Pride . The 7 Deadly Sinnes . The story of Icarius and Erigone . Who is also called Bacchus or Dionysius . A common Prouerbe in our English tongue . The fruits of Drunkennesse . Icarius slaine . * A prouerbe frequent among Drunkards . A remarkable story of a dog . Innocēt bloud spilt neuer goeth vnreuenged . Arcturus . Virgo . Canicula . Libra . * Higin● Arat. Virg. li. Geor. 1. Scorpio . Nigidius . Sagittarius . * The Galaxia which some hold to be the Path which leads to Olympus hall where the gods sit in Counsell . Sosythaeus Traged . Scriptor . Nigidius , de Crotone . Capricornus . * AEgipanes were Beasts like men , hauing Goats feet : Or wood-gods . Epimenides in Ida. Aratus in Phaenom . This Goat was called Amalthea . Eratosthenes Ovid , Met. * A Bird onely breeding in AEgypt . Aquarius . Aquarius and Hippocoön . Quod eius ex oren plurimi Imbres fiunt : Aratus . Nigidius . Hegesinax . Aratus in Ihoenom . * A mountain so called from her . * Canicula , into which Mera was translated These winds some call Ec●esiae . Pisces . Aratus . Viz. one North , the other South . The birth of Venus , according to most of the Greeke Poets before named . Concerning the worlds originall . These were the seuerall opinions of diuers Philosophers . The World it selfe , best Witnesse of the World. Vbi motus est nulla Eternitas . Time examined , to proue a beginning of all things . The inuention of letters . Sim. Meli●us . Of Writing . Against Pride . A needfull obseruation . The first erectors of famous Cities . Paris Al. Lutetia . Carion Chron●l . * As so first called . All these buil● by seueral men as their Chronicles yet record . Of the Ages . The first Age. II. III. IV. V. VI. In Hist. Eccl. Grammer . The originall of Arts , &c. Rhetoricke . Log●cke . Art of Memorie . Geometry . Musicke . Physicke . Surg●rie . The Ship. The Lyre or Harpe . Trumpet . Horologie . Astrologie . Statues and Pictures . Vertue of He●bs : Lawes . Wine . City walls . Turrets . Corne. War. Minting . Printing . Ars tormentaria deuised by a Frier whose name is not knowne . Arist. de Intell. Perf. Pbys . 1.4.8 : 56 The argument followed . Esse melius quā non Esse . De Coel 22. Coel●m Dei Sedes . Procop. against Arist. Quoniam Aristot . mare capere non potest : Capiat mare Aristotelem . Their Reasons confuted by Reason . Against vaine Curiositie . The Nobilitie of Mans Conceit . August . de Civ . Dei. li. 12. ca. 13. The opinion of the Platonists . Annus magnus vertens , au● Munda●us . Macr. in Somn. Scip. Ridiculous absurdities . Catacl . diluvium , i. Delug . The definition of the World. Cap. 1. & 4. What the opinions of diuerse Fathers were concerning the World. Gregory . Chrysostome , Sup. Mat. 24. Hom. 4. Hom. 5. Hom. 5. de Poen . Lactantius , De praem . Div. lib. 6. cap. 4. An excellent saying of saint Chrysostome . The Poets of the World , and the ruin thereof . Lib. 1. Lib. 5. de Nat. deor . Lib. 2. Of the creatiō of the World. The Philosophers concerning the world Lib. de Coelo . The multiplicity of worlds . The opinion of Metrodor . Met. lib. 1.49 . Metaph. 12.28 . Aristotles definition of the World. Gen. 1. Astron. lib. 1. Ibid. Lib. de Bel. Civ . Philosophers concerning the beginning of the World. Thal. Milesius . The World to haue beginning from Water . Anaximenes : From Air●● From Fire . Opinions contrarie to the ●ormer . Atomes . Of Atomes , some superior , others inferior , anterior , posterior . &c. Creation from Number . C●eation from Infinites . Lib. 1. Concerning seue●all opinions . Ser. de Eclips . Sol●● . Euclides . Max● ser. 21. Idem serm . 22. Epist. 45. Cap. 1. Mat 24. Mark 14. Lib. 2. de par . cap. 2. Procop of the Elements . Metam . lib. 15. The Ages . The Golden Age. The Siluer Age. The Brazen Age. The Iron Age. * i. Iustice. Of the Age of Man. Met. lib. 1● . Ver , Pueritia . AEstas , Iuvent . Virilis AEtas A●tum●●s . Hi●●● senectus Annus , or the yeares . The Nones . Of the number of Nine . An. ab Annulo . An. Lunaris Solaris An. Annus Magn. Annus Climat . Levia Lem● . cap. 32. lib de occuli . naturae miracul . Ovid. lib. Met. Lib. E●eg . 1. A further illustration concerning the Signes Coelestiall . The diuision of the heauen called Culum . By reason that the Sun is furthest frō them Antipodes . Stellarum ordo . * The Goat and the Kid. * Hercules . Or Libra . Corona . Cignus . Pistri● . Bo●tes . Cignus . * Hercules . Aquila . The Australl Circle . Ara. Sagittarius . Chyron . Virgo . Lepus . Taurus . Trinus . Aries . Coetus . Draco . Artophilax . Corona . Lyra. Atlantiades . The death of Orpheus . O●r or Cignus . Cepheus . Cassiopeia . Coetus . Andromeda . Higinus . Perseus . Aurig● . * Otherwise c●lled Amalthea . * Hedae . Serpentarius . Phor●●tus de nat . de or . spec . Aquila & Sagitta . The sonnes of Tytan . Delphinus . Pegasus , or Equus demidius . Deltoton . Trigonum . Pistrix , or the Whale . The Floud Eridanus , or Padus . The Sisters of Phaeton . Stella Terrestr . Lepus , siue Dasippus . Higinus . The Citie called after the Island . Why the Hare was translated into a Sta●re . Orion . What Orion portendeth . The history of Orion . Canis Laelap● , or Procion . Syrius stella . Canicula● Palephalus . Ovid. in Me● . Na●is Arg● , or the ship . These are the fancies of the Poets . Aratus . Of Danaus , AEgiptus . So called by sailing or rouing in the Argo . Ara , the Altar , which is also called Thuribulum , the Censer . Centaurus . The death of Chiron the Centaure . Hydr● . How the Crow came to be stellifi'de● Pleiades● The Vergiliae . Cometa . The motion of the Sunne . The Bisext or Leape-yeare . The Eclipse . Rules to know faire weather or foule by the Sunne . Apollo . Why , a god . The names of the Horses of the Sunne . Luna . The Philosophers concerning the Moone . The Poets , of the Moone . The senerall denominations of the Moone . Why shee is said to loue Endimion . Conjectur● of weather by the Moone . Of Folly. Diuersities of Fooles . The effects of Folly. Excuse for sinnes . Customes not commendable , are not to be kept . Notes for div A03207-e101380 Angeli in quot Choros diuiduntur . The first Chorus . The Seraphim and his office . The Cherubim . The Thrones . Dominions . Vertues . Potestates . Principates . Arch-Angels . Angels . The Offices of the three Ternions . Quomod . Angel . Chori sunt Concatinati . Of such as hold there are no Angels or Spirits . The opinion of the Peripateticks . Natura Intelligilis . Their opinions confuted . And these Creatures , the Angels . Angels and Spirits proued from dreames . The Dreame of Simonides . Sylla a noble man in Rome . Sabellicus . Calphurnia the wife of Iulius Caesar. Caesars dream . Amilcars dreame . Pa●sanias , of Socrates . Examples from the Old Testament . Examples from the New Testament * If the later Herod were called a Fox ; the former who slew the young Infants may carrie a worse title . Angels . Angels visible . Evill Spirits . Digression : The opinion of Rhabbi Achiba concerning Spirits . The opinion of two learned Rabbies , concerning Amor & Odium . Their reason of this Antipathie . The Effect of these exprest in King Ferdinand . The Effect proued in Iudges . This is alleadged by Doctor Strozza , lib. de Natur. Mag. of some particular men whom he had obserued in Italy in his time . The Effect proued in Princes . A true story . Of Poets and Poetry . A Meditation of Death . Thersites deformed , and Nereus the faire Greeke , whom Homer loued . The honour due vnto Poets The honour done to Poets of old A Satyricall poet . An Epick poet A Tragicke poet . Rob. Greene. Christ. Marlo . Thomas Kid. Thom. Watson . Thomas Nash. Francis Bewmont . William Shake-speare . Beniam . Iohnson . Iohn Fletcher . Iohn Webster , &c. In his Elegy intitled : quam misera sit conditio docentiū literas humaniores . &c. Poenia is Paupertas : or of pouerty . Read Aristophanes in his Lenady . called Platus . Apollo who kept Admetus his Cattell . Epigram . eiusdem . inscrip . ad amicos . Nemomeos ci●eres violis fragralibus ornet . &c. A reason giuen of the premisses . Spirits Saturnine & Iovial . Mercuriall Spiri●● . Of the essence of Angels . Arist Ethi● . cap 9. The Platonists difference betwixt gods and Demons . Psal. 8. Minuisti eum paulo minus ab Angelis . Tertullian , lib. de carn . Christ. Orig. periarc . cap. 2.3 . Gen. 6. Psellus , Apul. Philoponus , Meru●a , Olimpiodor Gaudentius . &c. The Fathers who opposed the former in this point . Reasons to proue Angels incorporeat . Two Arabian writers . The solution of the former doubts . This Councel was held vnder Pope Innocent the third . Iohn Cap 4. The number of a Legion . S. Gregory expounded . A returne to th● first position . Zach. 1.2 . S. Aug. de Cognitione veritatis . cap. 8. Dr. Strozza , Lib. de Natur. magia . Apocal. 7. Arist. Intellig. planet . Tobit , 6.12 : Apoc. 8. These they call the An●●●● of the Zodiacke . The first Quaternion . The second Quatern . The third Quatern . The fourth Quatern . Foure Angels ouer the foure Elements . The sentence of the Councel against the Schismaticks . Atheisme confesseth a sole Deity . The object of Gods will in the Creation . Homil sup . Psal. 44. The Imployment of the Angels . Coloss. 1.16 . Meaning Saint Peter . Lib de Somn. & Vigil . The Definition of Dreams . Laert. lib. 6. Lib. 19. de Animalibus . Eudemus his Dreame . Galen . Quint. Catulus Sophocles . Alexander the Philosopher . Sfortia . M Antonius Torellus . Alcibiades . Croesus . Aterius Ruffus . Cambyses his Dreame . Aspasia . Titus Atimius . Histories concerning predictions . Nero. Philip K. of Macedon . The Emperor Dioclesian . Henry King of France . Plato's opinion concerning Spirits . The Academiques . Pherecid . Cyrus A Rhodian . Porphirius . Socraticū Demonium . Charmiades . Strange opinions concerning Spirits . The Sadduces answered . Of Death . Charon . Mercury . Charon . Merc. Menippus . Merc. Charmeleus . Merc. Lampichus . Merc. Lamp : Merc. Lamp. Merc. Lamp. Merc. Lamp. Merc. Lamp. Merc. Damasius . Merc. Damas. Merc. Damas. Merc. Crato . Merc. Crato . Merc. Menip . Merc. Philosopher . Menip . Merc. Philos. Merc. Menip . Merc. Menip . Merc. Menip : Merc. Menip . Philos. Merc. Rhetorician . Merc. Philos. Menip . Merc : Menip . Philos. Menip . Merc● Menip . Mere. Menip . Max. serm . 36. Of Constancy in death . Alian . de var. hist. Plutar. in Laconic . Apo. Seneca . Content of Life . Of Poetry . Honour conferred on Poets from Antiquity . Of Poets . Scipio . The Greeke Poets . Euripides . Sophocles . Aratus . Archias . Cherilus Samius . Gorgius . Manilius . Lenaeus . Menander . Homerus Iunior . Oppianus . Poetr . miseria : Homer . Virgil. Ovid. Horace . Hesiod . These were Antiphon and Chlimenus . Lynus . Apollo sagip . Antipater Sydon . Bassus Cesius . Lysimachus . Plautus . Calisthenes . Quintus Lactantius Catulus . Ibichus . AEscilus . Anacreon . Petronius Arbiter . Sapho . Cuddy the Sheepeheard speaketh . That Spirits haue power to transport men or beasts . The great power of Spirits . Daniel . 14. Histories of strange transportations . Apoll. Tyan . Iamblicus . Iohannes Teutonicus . Euchides Platensis . A strange History . A noble man of Insubria . The transportation of Witches . A strange History of a maid of Bergamus . Antonius Leo : Captaine Antonius . Adrianus Patricius . Calligraphus . Prince Partharus . The Emperor Constantine . Apoll. Tianaeus . Govarus . Caueats againg Temptation . Objects are main motiues . Of Deceit . * The Hedgehogge . Notes for div A03207-e136850 Gods Power , Wisedome , & Goodnesse . Diouys . Areopag . de Celest. Hierarch . The Concordance betwixt the Seraph and the Primum Mobile . 1 Primus Motor . * i. Pri. Mobile . The Concordance betwixt the Cherub & the starry Heauen . The Concordance betwixt The Thrones and Saturne . The Goulden World. The Concord betwixt the Dominations , and Iupiter . Pythagoras . The Concordance , of the Vertues with Mars . S. Mathew . Ptolomaeus . Hermetes . Firmicus . Alcabilius : The malevolent Aspects of Mars . The Concord of the Potestates with the Sunne . Stars receiue names from the Sunne . So Ptolomaeus and Firmicus write . The Trinity in Vnity figured in the Sonne . The Concord betwixt the Principates and Venus . Orpheus in Testamento . Am●r creauīt Mundum . Dionysius . Hocretheus . Iamblicus . The Concord betwixt the Arch-Angels , and Mercury . Ptolomaeus . Firmicus . Ovid. Me● . The Concordance betwixt the Angels & the Moone . The various Influences of the Moone . Averroës . The former illustrated by a familiar example . The three Religions at this day profest . How the Iewes approue their Religion . Wherein the Mahumetan opposeth the Christian Religion . Meaning the second Person in the Trinity . Their Abstemiousnesse . Imposturous miracles . Mahom●it Saints . This Relique is a paire of old stin●king shooes . Schollers ad●mitted to read controuersies . The Creation of things according to Mahomet . These are all Principles in Mahomets Alcaron : That the Earth was inhabited by Diuells 7000 yeres ; by Angels 1000 yeares . Mahomets Paradise . Mahomets reason why Sows flesh is not eaten in Paradice . The first Sow according to Mahomet . The first Mouse . The first Cat. The Ioyes in heauen according to Mahomet . Alcoron . lib. 3. cap. 19. Alcaron . lib. 3. cap. 6.276.34 . A necessarie obseruation . Mahomets Lapable and absurd Ignorance . Mahomet of the Angels . One of Mahomets Ridiculous Fables . Adriel Mahomet , Angell of Death . The Heresies of the Priscillians , and Maniche●● . Fiue Elements according to the Manichees . Wherein Blessednes consists according to the Manichees . Of Truth . Li. 44 pag. 430. Titus Pomp. Idor-Abies . Lib. 9. Cap. 19. Epaminondas . Papias . King Aglesiaus Thales . AEschines . Demosthenes . Democratus . Ambrose . Bernard . Lib. de Virtut . & vitijs , ca. 8. Religion and the Truth thereof . Three opinions concerning Christ. The first , Holy beginners . The second , Wicked Contemners . The third , Fearful Time-seruers . Iosephus de Antiq. lib 2. Which was 40 yeres after his Passion . Pilat a witnes of Christ. Plin. lib. 1. De Antiq. li. 2. Of Cublay Emperour of Tartarie . The Oratian of Cubley to the Christians . Psal. 8. ver . 8. Valer. Maxim. Lib de Civit. Dei. 21. Lib. 11. de Civ . Dei. Ca. 11. Hom. 29. Wonders in Nature . Of Miracles . Ser. 143. of the Blessed Virgin Mary . Serm. 148. Cap. 1. Hom. 1. Lib. 18. Moral . In Iob Cap. 35. Homil. de Ioan. Bapt. Aug. de incarnat . Domin . Serm. 3. in Vigil . Natiuit . Three Wonders . The first . The second . The third . Sup. Mat. 2. Sup. Ioane Ser. Sup. Epiph. Homil. Sup. Mat. 10. Ser. de Appar . Sup. Cant. Serm. 15. Twelue grieuous sufferings of Christ. Cap. 27. ver . 41. Of the great Eclipse at the death of our Sauiour . The first Difficulty . The second Difficulty . The third Difficulty . Dionysius Areopag . Phlegon . Lucianus Martyr . Leo. serm . 10. Isay. 60. ver . 2. The life of Mahomet . Psal. 58. Catsius . lib. 3. Embl. 2. Psal. 33.2.3 . Praise the Lord with Harpe : sing vnto him with Viol and Instrument of ten strings . Sing cheerfully with a loud voice , &c. Prope est Dominus omnibus inuocantibus cum in veritat . Psal. 144. Seneca in Hippol . Percontatorem fuge , nam garrulus Idem est . Notes for div A03207-e160200 A discourse of the Heart of Man. The Inconstancy of mans thoughts . A Simile . How many wayes the Heart is Insidiated . How the heart may be reconciled to the Creator . Sundry opinions concerning the Creation of Angels Gen. 2.2 . Gen. 1. S. Aug. Sup. Gen. Daniel 3. ver . 57.58.59 . Psal. 48.2 . Iob 58.7 . Daniel 10. Tobit . 12. Dr. Strozza lib. de Spirit . & Incant . Ezechiel 28. v●r . 12. Ver. 17. The Creation of Man. The Soule of Man. The Bodie of Man. What Man is . The Incarnation of Christ reuealed vnto the Angels . Epist. 1. to Tim. Lucifers first Rebellion . Isay. 14.13 . The Battel betwixt Michael and the Diuel . Reuel . 12.7 . The Fall of Angels . Epinic . a Song of praise and thanksgiuing . Reuel . 15.3 . Reuel . 12.10 . The weapons vsed in this Battell of the Angels . Aver . Met. 12 . 7.4● . Arist. de Anim. 3.48 . How long Lucifer remain'd in glory . Note . A necessary obseruation . The Fall of Adam . Mark 3.23 . A necessary obseruation . Iohn 1.2 15. Pannurg . a deceiuer or subtil person . Tibull . lib. 2. Eleg. 3. At scelerata iacet sedes in nocte profunda , &c. Virg. AEneid . 6 Ergo exercentur poeni● veterumque malorum , supplicia expe●dunt , &c Senec. in Herc. Fur. Quod quisque facit patitur , Authorem scalus repetit , &c. Val. Fla● . Argo●ant . 3. Quippe nec inulio● nec in vltima soluimur ossa , Ira manet , &c. Lucret. li. 3. de nat . deor . — Post mortem denique nostrā : numquid ibi horribile apparet ? Senec. in Here. Turent , verane est tam inferis , &c. Of Hell according to the Scriptures and Fathers . S. Aug. How Hell is called . Iob 10.21.22 . Gehenna . The torments of Hell. The torments of the Sences . Tartarus . Of the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. not to see . Avernus . Infernus . Abiss . Tophet . Poena sensus , Poena Damni . This dialogue is called Necyomantia , viz. a answer from the Dead . Menippus . Philonides . Men. Phil. Men. Phil. Men. Phil. Men. Phil. Men. Phil. Men. Phil. Men. Phil. Men. Phil. Men. Ph●l . Men. Phil. Men. Phil. Men. * The Historiographer . Phil. Men. Phil. Men. Phil. Men. The Decree . Of the Heart of Man. The Ambition of the Heart . Gen. 1.3 . Psal. 33.6 . Aug. sup . Gen. lib. 7. cap. 21. Rupert . de operib . sacr . spir . cap. 2. Eccles. 18.1 . Pet. Lumb . li. 2. distinc 2. Aug. sup . Gen. Eccles. 1.4 . Dionys. Rihell . lib. de Great . Mundi , ca. 2. Philo lib. de Operib . Dei. Wisdom 11.17 : Eccles. 1.2 . Heb. 12. Mat. 3. Angels immutable . Euery Soule hath his Angell to attend it . What best pleaseth the Angels . Ang●ls gouerneth Nations . Angella name of Office , not of Nature . Of the forming & fashioning of man. The three dignities of the Soule . The end , why Man was created . Why God made man vpright . Three gifts bestowed vpon Man in his Creation . Ecerp . lib. ● . cap. 2 , 3 , 4● Three opposite Evils . Necessity absolute & conditionall . Theoricke . Practicke . Mechanicke . The iust measure of mans Body . Three sorts of liuing Spirits created by God. Of the Soule of Man. The Philosophers concerning the soule . Note . The Poets concerning the Soule . Of Man in generall . An excellent Argument against such as deny the Resurrection . The Liues of Beasts , Men , and Angels . Of the Birth of Man. The Ethnicks concerning Man. Silenus . Phavorinus . Alphonsus . Aristotle . Hom. of Man , with other Poets . Adages . Emblem . Hierogliphick Of Hell. The Ethnicks concerning Hell. The Locall place of Hell. The Rabbius of Hell. Prov. 9. Prov. 15.24 . The Figure of a Moloch . The Argument of Sir Thomas Moore vpon this Dialogue . The Battell of Cannas . Greenwood vpon Tophet . Quest. Mat. 25.41 . Lukes . 16.24 . Hugo . In fiue properties , the Fire of Hell differeth from our Fire Elementary . Mat. 3. Three reasons , to proue the perpetuite of the Torments of the damned . Dodonia quercus . The Deu●lls , two maine Engin● . Comfort against Desperation . Against the sinne of Presumption . Presumption bred from Pride . Eccles. cap. 3. vers . 29.30 . Notes for div A03207-e193040 Eccles. 42.15 . Iob 4.4 . Isay. 29.15 . Ecclesiast . Cap. 43.1 . The Sun. Genes . 1.16 . The Moone . Exod 12.2 . The Stars . Gen. 9 , 13 , 14. The Rainbow Esay 40.12 . The Snow . The Lightning . The Haile . The Mountaines . The Wind. The Thunders . The Rayne . The Frost . The Ice . The Seas . The Whales : Psal. 96.4 . Iohn . 1.15 . Psal. 106.2 . The quality and condition of the malignant Spirits . The Diuels still retaine their first Natural Faculties . Dionys. Areopag . de Coelest . Hierar . The degrees among Divels Lucifer prince of Diuels . Lucifer quasi lucem ferens . Lucif . Figure . Priority among the Diuels . A necessary obseruation . A second obseruation . The Diuell striues to imitate God in his workes , to the perdition of Mankind . An excellent History , wherin to the life is exprest the instability of Fortune . Lustrū , according to Livy , the space of fiue yeares . She was call'd Dea Spannigena ; because orta salo , i. borne of the Sea. The youngest Sister stoln by Pyrats . The Father● feare for the losse of his Daughter . His trauell to finde her . His answer from the Oracle . A passage of the elder sister Her answer from the Oracle . The younger sister offred to sale . The Effects of her beauty . Passions cannot truly be said to be in the Deities . The entrance into her Fortune . The King inamored . So cal'd from King A●talas : tht first who was known to vse rich Arras hangings and brought them to Rome . Ornament addeth to beauty . A description of the King. His first courting her . Her rare Modesty . Her Answere . * Hauing relation to the price hee had payd for her ransome . True Vertue hardly to be corrupted . A modest Insinuation . Shee is made Queene . The Fathers successe in his trauels . The Instability of Fortune . The Father shipwrackt . Taken for a Pyrat . Imprisoned . The successe of the elder Sister in her trauels . The King absent . Her Intertainment at Court. Pregnant reasons why the one Sister did not know the other . A strange apprehension in the Queene . The Queene courteth her Sister . A cunning Apologie . Many Women alledge these things wantonly which shee doth only wittily . The Delphian strangely intangled . Casteth all doubts . The Queenes courting habit . An Apologie for the Queen . The Delphians answer . The Queenes counterfet passion . This was in that great Gigomantia , or the battell betwixt the Titanoys and the gods . All generally are affraid to lay violent hands on persons enterd into holy orders . A short digression . The Queene euery way vertuous . The Brother prepareth for trauell . The Father appeares at Court. The Queenes speech to her Father . The Fathers answer to the Queene . Venus . Pallas . Iuno syrnamed Prombu . He discloseth himselfe . The elder Sister saueth her Father with purpose to kill the Queene her Sister . The Delphian Priest by accident discouered . Sudden ioyes not suddenly exprest . The brother arriued at Court. Seuerall distractions . * Which was by reason of her doubtfull shape . The returne of the King. The originall of Idolatry . The Diuels first course of Idolatry . Nine Classes of Diuels . 1 Order . D. Stroz. Veneti● lib. de sperit . & Incant . 2 Order . 3 Order . 4 Order . 5 Order . 6 Order . 7 Order . 8 Order . 9 Order . Diabolus . Belial . Daemonium . Beelzebub . Sathan . Bohemoth . Leviathan : Abaddon . The names of Diuels according to Dante 's Concerning the number of Angels that fell . Apoc. 12.14 . By starres are meant intelligences or spirits . More Angels than Men , more men than Animals . D. Stroz. lib. de natural magis . Daniel 7.10 . Apocalip . Albert. magn . de Angel. num . Concerning the motion of the Angels . The distance betweene the 8. Heauen and the Earth . With some moneths , daies and houres added . The Intelligent Substances are incorpor●all . Iob. cap. 1. The admirable knowledge of Spirits . Where the knowledge of Spyrits is limited . The Good Angels cannot erre . Sundry Seducements of Sathan discouered . Cipr. de dupl . Martyr . August lib. 2. de doct . Christ. cap. 23. Cap. de Malef. & Mathem . Artic. 3. Scol . Parisien . Esay cap. 28. Percussimus foedus cum morte , & cum Inferno fecimus pactum Mathew 4. Of these compacts writes Sprangerus , Spinaeus , Nabarra , Grillaend Remgius , Sibilla , Mengius , &c. The manner of the Diuels temptations set downe , the better to avoid them . Pasetis a great Magitian . Diuerse magick bookes were impiously fathered vpon good and godl● men . Salom. Clauic . Astrologomages Seuerall mettals ascribed to euery sundry Planet . Electrum is either amber , or a mixture of gold & siluer . Seuerall gems consecrated to the Planets . Achates quod merorem & curat Abigal . The signet of the Sunne . Moone . Iupiter . Mars . Venus● Mercury . Saturne . The absurditie of the former explained . Bonavent . in Centileg . All Magick condemned by the schoole of Paris . The words of the Cannon . Of wilfull ignorance . Henv . Bibellius lib. facetiar . 1. Hugo . St●ltus quod perdat habet , sed in id quod oportet impendat non habet . The excellencie of Knowledge . Cap. 9. Iob. 11. Cap. 6. Prov. 17. Of the Knowledge of our selues . Socrates . Demonax . Heraclitus . Theocritus . Bias. Placilla the Empresse . Terence . Perfectio est in tribus rebus , deuotio in religione patientia in adversis , & prudentia in vita . * Nosce Teipsum : Sapientissimus hominum est qui fi●es respicit . Qui non discernit bonum ? malo , adiunge ●um cum bestijs . Ne crede tesap●entem esse , do nec eo animi robare fue●is vt possis regere cupiditates . A way to get Wisedome . Of Wisdome . The difference betweene Knowledge and Wisdome . The Etimologie of Wisdom Cap. 1. ver . 3. The excellencie of Wisdom The Wisdome of the Iust. Non est sapiens , donec cupiditates suas omnes vincat . The Poets concerning Wisdome . Qui seipsum habet pro sapiente , eum habent deus & homines pro ignare . Philip of Macedon . Alexander . Antigonus . Iulius Caesar : August . Caesar. The riuer Tyber first called Albula . Phocion . Pompey the Great . Cicero . Demosthenes . Sigismund Imperat . Freder . Emper. Rodulph . Caesar. Wisd. 7. ver . 28. Of things prodigius . Plin. lib. 9.6 . cap. 14. Plin. 9. cap. 10. Plin. lib. 14. ca 7. Cicero de Devin . cap. 9. Aul. Gel. lib. 16. cap. 15. Philosophica Sententiae . Ang. contra pelag . cap 9. Wisd. 1. v. 13.14 . Wisd. 2. ver . 24. Gen. 3.1 . Lib. 3. cap. 2. Math. 10. v. 16. Chris. sup . Gen. Homil. 15. Numb . 22.28 . Hist. scholast . cap. 2. Bead in Alleg. sup . bib . The Serpent cursed . The Womans Sentence . The Sentence pronounced against Man. S. Aug. ins●litoq . cap. 16. As Mammon . Of spirits that challenge to themselues diuine worship . Diuerse Oracles . The Sarronides of antient Gaule . Their Idols . Caesar in Coment . Strab. lib. 3. Diod. lib. 4. Pomp. Mel. Lib. 3. cap. 7. Plin. l 34 c. 7. Zenodorus . Iul. Caes. in Coment . lib 6. Humane Sacrifices performed at Rome . Dionys. Hallic . lib. de Antiq. Rom. 3. Diod. lib. 20. Lib. 4. cap. 7. The antiquity of Magicke . Clement lib. 4. Recognit . Art Magicke before the Floud . Suidas . Apul. Plut. in lib. de Isid. & Osyrid . The Diuision of Magicke . Theurgia Goetia siue Necromantia . Cornel. Agrip. Artic. 9.19.23 . The Deriuation of Goetia or Necromātia . Of the Witch Hercyra . Artes. magus . Al Magick is a compact with the Diuell . Eutichian . Patriarch . A strange History of one Theophilus . The maner of Homage done to the Diuell . Pythagoras vsed characters , &c. Coel. li. 9. ca. 7. Plut. in Vita Numae . Lapland . Finland Bothnienses . Iamnes Magus . In Diocesi , Argento ratensi . Meng . in Comp. Exercis . Niderus in Fermicarth . In Dioesi , Lansonensi . Oeniponte Maga . Grillandus . Magistellus . Martinettus . Martinellus . Glycas● Simon Magus . These are called Paredrij . Aves Hariolatrices . An advocat of Burgdegal . Mart. Anton. Delrius . Philostratus . Iarcha Magus . A strange stiri● related by Mengius . Gyges Ring . Clemens Stromataeu● . Of Women that haue changed their Sex. Fulgotius , lib. 1. Ex●up . cap. 6. Amatus Lusit . Cent. 2. Curs . 39. Ant. Torquin . Dial. 1. The History of M●chates and Philemium . Hillus Magus . Eunapius . Donica : A strange Story of Cornelius Agrippa . A strange Story . His name Cid , Rui , Diaz . Of Astrology . Philosophers concerning Astrology . Apothegmes . Hierogliphick Emblem . Mathesis . Hierogliphick If thou chuse Beauty , it fadeth : If Riches , they often consume : If Friends , they grow false : If Wisdome , She continueth . After the choice of Momentary pleasure , ensueth endles calamity . Electio non est de preterito , sed de futuro , Plut. Virg. lib. 6. AEnead . The Temptations of the flesh . Tempt . of the World. The 5 Sences . Tempt of the Diuell . Temptations of Ignorance . Temptation in Learning . In Rhetorick . In Lodgick . In Arithmetik In Diuinity . In Philosophy In Magick . Notes for div A03207-e228130 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. Stroz● l. de Spir. & lucant . Iob. cap. 1. Meaning his Wife , whom some Rabbies think● to be Dinab , the Daughter of Iacob , rauished by Sychem , &c Acts. Apost . Eustr . ● . 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 Germany● 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 Ann● , 1514. A strange History of fiery Spirits , Anno 1536. Mar. 21. This hapned after the moūtaine had lest burning . Ignes Fatui , or Ambulones . Helena . Castor and Pollux . Okumant●ia . Onichomanteia Libonomantia , Capnomantia , Pyromantia . Thurifumia . Of the Spirits of the Aire . Wooll tained . This hapned Anno 931. Fish & Graine fel frō 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 Zo●oaster AEromantia . Terotoscopeia . Ornithomātea . 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. Etimol● Epist. ad Dios● . Aug in Reg. Hug. lib. ● . 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 I●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 v●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 thīg of a French Gentleman . Bonfin●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 Circiū sea . Vestrabor . Norway . Bo●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. ● . l. 7. A strange History of Hotheru● K. of Suetia and Dacia . The Emperor Pertinax . S●he● . lib. ● . 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 strāgely cured . Noon-Diu●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 f●git . Petr. Arbit . Satyr . Tunc plurima versat . Pessimus in dubijs , Augur , Timor . Stat. lib. 3. Theban . Miserim●m est timere , cum Speres nihil . Seneca in Troad . * The Houres : Notes for div A03207-e253630 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. ● . cap. 10. Cobali . The diuel called Anneberg . The Diuel Snebergius . Spirits the cause of earthquakes . Strange earthquakes . In Constant. In Dyrrachiū . 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. Plen●i & v●cu●● 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 . Cr●●es Theban . Hypocrates . Lysippus . Hipp●as . An●xag . Di●g . H●siodus . Epic. Boethius . Ant. Cleant●es . Ze●● Diarch . Galenus . Chrisip . Archel . Heraclitus . Thales . Xenocrates . Of the Seat of the Soule . Hippocrates . Hierophilus . Erasi●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 strāge story of a Noblemā 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 Compēdio 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 questiōs haue been diuersly argued . The names of the 7 sleepers . Paulus Diac. Necessary obseruations . D. Strozza . Remed●es against the tēptations 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 cūning Iugler . A triall of skill betwixt two Magitians . This story is reported by an Italiā 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 , Zaphki●l . DOMINAT . Zadkiel . VERTVES , Haniel . POWERS , Raphael . PRINCIP . Chamael . ARCHANGELL , Michael . ANGELL , Gabriel . 
A62397	----	The discovery of witchcraft proving that the compacts and contracts of witches with devils and all infernal spirits or familiars are but erroneous novelties and imaginary conceptions : also discovering, how far their power extendeth in killing, tormenting, consuming, or curing the bodies of men, women, children, or animals by charms, philtres, periapts, pentacles, curses, and conjurations : wherein likewise the unchristian practices and inhumane dealings of searchers and witch-tryers upon aged, melancholly, and superstitious people, in extorting confessions by terrors and tortures, and in devising false marks and symptoms, are notably detected ... : in sixteen books / by Reginald Scot ... ; whereunto is added an excellent Discourse of the nature and substance of devils and spirits, in two books : the first by the aforesaid author, the second now added in this third edition ... conducing to the compleating of the whole work, with nine chapters at the beginning of the fifteenth [sic] book of The discovery. Discoverie of witchcraft Scot, Reginald, 1538?-1599. 1665 Approx. 1683 KB of XML-encoded text transcribed from 199 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2009-03 (EEBO-TCP Phase 1). A62397 Wing S945A ESTC R20054 12043638 ocm 12043638 53058 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A62397) Transcribed from: (Early English Books Online ; image set 53058) Images scanned from microfilm: (Early English books, 1641-1700 ; 578:3) The discovery of witchcraft proving that the compacts and contracts of witches with devils and all infernal spirits or familiars are but erroneous novelties and imaginary conceptions : also discovering, how far their power extendeth in killing, tormenting, consuming, or curing the bodies of men, women, children, or animals by charms, philtres, periapts, pentacles, curses, and conjurations : wherein likewise the unchristian practices and inhumane dealings of searchers and witch-tryers upon aged, melancholly, and superstitious people, in extorting confessions by terrors and tortures, and in devising false marks and symptoms, are notably detected ... : in sixteen books / by Reginald Scot ... ; whereunto is added an excellent Discourse of the nature and substance of devils and spirits, in two books : the first by the aforesaid author, the second now added in this third edition ... conducing to the compleating of the whole work, with nine chapters at the beginning of the fifteenth [sic] book of The discovery. Discoverie of witchcraft Scot, Reginald, 1538?-1599. Scot, Reginald, 1538?-1599. Discourse concerning the nature and substance of devils and spirits. Third edition. [18], 292, [11], 72, [1] p. : ill. Printed for Andrew Clark ..., London : 1665. "A discourse concerning the nature and substance of devils and spirits" (72, [1] p. at end) has special t.p. "A catalogue of authors used in this book": prelim. p. [17]-[18]. Reproduction of original in Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Witchcraft. Magic. Demonology. 2008-03 TCP Assigned for keying and markup 2008-07 SPi Global Keyed and coded from ProQuest page images 2008-08 John Pas Sampled and proofread 2008-08 John Pas Text and markup reviewed and edited 2008-09 pfs Batch review (QC) and XML conversion THE Discovery of Witchcraft : PROVING , That the Compacts and Contracts of WITCHES with Devils and all Infernal Spirits or Familiars , are but Erroneous Novelties and Imaginary Conceptions . Also discovering , How far their Power extendeth in Killing , Tormenting , Consuming , or Curing the bodies of Men , Women , Children , or Animals , by Charms , Philtres , Periapts , Pentacles , Curses , and Conjurations . WHEREIN LIKEWISE The Unchristian Practices and Inhumane Dealings of Searchers and Witch-tryers upon Aged , Melancholly , and Superstitious people , in extorting Confessions by Terrors and Tortures , and in devising false Marks and Symptoms , are notably Detected . And the Knavery of Juglers , Conjurers , Charmers , Soothsayers , Figure-Casters , Dreamers , Alchymists and Philterers ; with many other things that have long lain hidden , fully Opened and Deciphered . ALL WHICH Are very necessary to be known for the undeceiving of Judges , Justices , and Jurors , before they pass Sentence upon Poor , Miserable and Ignorant People ; who are frequenly Arraigned , Condemned , and Executed for Witches and Wizzards . IN SIXTEEN BOOKS . By REGINALD SCOT Esquire . Whereunto is added An excellent Discourse of the Nature and Substance OF DEVILS and SPIRITS , IN TWO BOOKS : The First by the aforesaid Author : The Second now added in this Third Edition , as Succedaneous to the former , and conducing to the compleating of the Whole Work : With Nine Chapters at the beginning of the Fifteenth Book of the DISCOVERY . LONDON : Printed for Andrew Clark , and are to be sold at Mris. Cotes's near the Golden-Ball in Aldersgatestreet , 1665. To the Honorable , mine especial good Lord , Sir ROGER MANWOOD Knight , Lord Chief Baron of Her MAJESTIES Court of the Exchequer . IN-so-much as I know that your Lordship is by nature wholly inclined , and in purpose earnestly bent , to relieve the Poor ; and that not only with Hospitality and Alms , but by divers other devises and wayes tending to their comfort : having ( as it were ) framed and set your self to the help and maintenance of their Estate , as appeareth by your charge and travel in that behalf . Whereas also you have a special care for the supporting of their right , and redressing of their wrongs , as neither despising their Calamity , nor yet forgetting their Complaint ; seeking all means for their amendment , and for the reformation of their disorders , even as a very Father to the Poor . Finally , for that I am a poor member of that Common-wealth , where your Lordship is a principal person ; I thought this my travel , in the behalf of the poor , the aged , and the simple , might be very fitly commended unto you ; for a weak house requireth a strong stay . In which respect I give God thanks , that hath raised up unto me so mighty a friend for them as your Lordship is , who in our Laws have such knowledge , in Government such discretion , in these Causes such experience , and in the Common-wealth such authority ; and never the less vouchsafe to descend to the consideration of these base and inferior matters , which minister more care and trouble , than worldly estimation . And insomuch as your Lordship knoweth , or rather exerciseth the office of a Judge , whose part it is to hear with courtesie , and to determine with equity ; it cannot but be apparent unto you , that when punishment exceedeth the fault , it is rather to be thought vengeance than correction . In which respect I know you spend more time and travel in the conversion and reformation , than in the subversion and confusion of Offenders , as being well pleased to augment your own private pains , to the end you may diminish their publick smart . For in truth , that Common-wealth remaineth in woful state , where fetters and haltars beat more sway than mercy and due compassion . Howbeit , it is natural to unnatural people , and peculiar unto Witchmongers , to pursue the poor , to accuse the simple , and to kill the innocent ; supplying in rigor and malice towards others , that which they themselves want in proof and discretion , or the other in offence or occasion . But as a cruel heart and an honest mind do seldom meet and feed together in a dish ; so a discreet and merciful Magistrate , and a happy Common-wealth cannot be separated asunder . How much then are we bound to God who hath given us a Queen , that of Justice is not only the very perfect image and patern , but also of Mercy and Clemency ( under God ) the meer fountain and body it self ? Insomuch as they which hunt most after blood in these dayes , have least authority to shed it . Moreover , sith I see that in cases where lenity might be noisome , and punishment wholesome to the Common-wealth , there no respect of person can move you , no authority can abash you , no fear , no threats can daunt you in performing the duty of Justice . In that respect again , I find your Lordship a fit person to judge and look upon this present Treatise . Wherein I will bring before you , as it were to the bar , two sorts of most arrogant and wicked people ; the first , challenging to themselves ; the second , attributing unto others , That Power which only appertaineth to God : who only is the Creator of all things , who only searcheth the heart and reins , who only knoweth our imaginations and thoughts , who only openeth all secrets , who only worketh great wonders , who only hath power to raise up and cast down , who only maketh thunder , lightning , rain , tempest , and restraineth them at his pleasure , who only sendeth life and death , sickness and health , wealth and wo ; who neither give nor lendeth his glory to any creature . And therefore , that which grieveth me to the bottom of my heart , is , that these Witchmongers cannot be content to wrest out of Gods hand his Almighty Power , and keep it themselves , or leave it with a Witch : but that , when by drift of argument they are made to lay down the bucklers , they yield them up to the Devil , or at the least pray aide of him , as though the rains of all mens lives and actions were committed into his hand , and that he sat at the stern , to guide and direct the course of the whole World ; imputing unto him power and ability enough to do as great things , and as strange Miracles , as ever Christ did . But the Doctors of this supernatural doctrine , say sometimes , That the Witch doth all these things by vertue of her Charms ; sometimes , that a Spiritual ; sometimes , that a Corporal Devil doth accomplish it ; sometimes they say , that the Devil doth but make the Witch believe she doth that which he himself hath wrought ; sometimes , that the Devil seemeth to do that by compulsion , which he doth most willingly : Finally , the Writers hereupon are so eloquent , and full of variety , that sometimes they write , that the Devil doth all this by God's permission only ; sometimes , by his licence ; sometimes , by his appointment : so as ( in effect and truth ) not the Devil , but the high and mighty King of Kings , and Lord of hosts , even God himself , should this way be made obedient and servile to obey and perform the will and commandement of a malicious old Witch , and miraculously to answer her appetite , as well in every trifling vanity , as in most horrible executions ; as the revenger of a doting old womans imagined wrongs , to the destruction of many innocent children , and as a supporter of her passions , to the undoing of many a poor soul . And I see not , but a Witch may as well inchant when she will , as a lyer may lye whey he list ; and so should we possess nothing , but by a Witches licence and permission . And now forsooth it is brought to this point , that all Devils , which were wont to be spiritual , may at their pleasure become corporal , and to shew themselves familiarly to Witches and Conjurors , and to none other , and by them only may be made tame , and kept in a box , &c. So as a malicious old Woman may command her Devil to plague her neighbor ; and he is afflicted in manner and form as she desireth . But then cometh another Witch , and she biddeth her Devil help , and he healeth the same party . So as they make it a kingdome divided in it self , and therefore I trust , it will not long endure , but will shortly be overthrown , according to the words of our Saviour , Omne regnum in se divisum desolabitur ; Every kingdom divided in it self shall be desolate . And although some say , that the Devil is the Witches instrument to bring her purposes and practices to pass : yet others say , that she is his instrument , to execute his pleasure in any thing , and therefore to be executed . But then ( methinks ) she should be injuriously dealt withal , and put to death for anothers offence : for actions are not judged by instrumental causes ; neither doth the end and purpose of that which is done , depend upon the mean instrument . Finally , if the Witch do it not , why should the Witch die for it ? But they say , that Witches are perswaded and think , that they do indeed those mischiefs ; and have a will to perform that which the Devil committeth , and that therefore they are worthy to die . By which reason every one should be executed , that wisheth evil to his neighbour , &c. But if the will should be punished by man , according to the offence against God , we should be driven by thousands at once to the slaughterhouse or butchery : For , whosoever loatheth correction shall die . And who should escape execution , if this lothsomness ( I say ) should extend to death by the Civil Laws ! Also , the reward of sin is death : Howbeit , every one that sinneth , is not to be put to death by the Magistrate . But , my Lord , it shall be proved in my book , and your Lordship shall try it to be true , as well here at home , in your native countrey , as also abroade in your several circuits , that ( besides them that be Veneficae , which are plain Poysoners ) there will be found among our Witches only two sorts ; the one sort being such by imputation , as so thought of by others ( and these are abused , and not abusers ) the other by acceptation , as being willing so to be accounted , and these be meer Coseners . Calvin treating of these Magicians , calleth them Coseners , saying That they use their Jugling knacks only to amase or abuse the people , or else for Fame ; but he might rather have said for Gain . Erastus himself , being a principal writer in the behalf of Witches omnipotency , is forced to confess , that these Greek words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , are most commonly put for illusion , false-packing , cosenage , fraud , knavery , and deceit : and is further driven to say , That in ancient time , the learned were not so blockish , as not to see that the promises of Magicians and Inchanters were false , and nothing else but knavery , cosenage , and old wives fables ; and yet defendeth he their flying in the air , their transferring of Corn or Grass from one field to another , &c. But as Erastus disagreeth herein with himself and his friends : so is there no agreement among any of those Writers , but only in cruelties , absurdities , and impossibilites . And these ( my Lord ) that fall into so manifest contradictions , and into such absurd asseverations , are not of the inferiour sort of Writers ; neither are they all Papists , but men of such account , as whose names give more credit to their cause , then their writings . In whose behalf I am sorry , and partly for reverence suppress their fondest errors and foulest absurdities ; dealing specially with them that most contend in cruelty , whose feet are swift to shed blood ; Striving , ( as Jesus the son of Sirach saith ) and hasting ( as Solomon the son of David saith ) to pour out the blood of the Innocent : whose heat against these poor wretches cannot be allayed with any other liquor then blood ; and therefore I fear that under their wings will be found the blood of the souls of the poor , at that day , when the Lord shall say , Depart from me ye blood-thirsty men . And because I know your Lordship will take no counsel against innocent blood , but rather suppress them that seek to imbrew their hands therein , I have made choice to open their case to you , and to lay their miserable calamity before your feet ; following herein the advice of that learned man Brentius , who saith , Si quis admonuerit Magistratum , ne in miseras illas mulierculas saeviat , eum ego arbitror divinitus excitatum ; that is , If any admonish the Magistrate not to deal too hardly with these miserable wretches , that are called Witches , I think him a good instrument raised up for this purpose by God himself . But it will perchance be said by Witchmongers ; to wit , by such as attribute to Witches the power which appertaineth to God only , That I have made choice of your Lordship to be a Patron to this my Book , because I think you favour mine opinions , and by that means may the more freely publish any error or conceit of mine own , which should rather be warranted by your Lordships authority , then by the Word of God , or by sufficient argument . But I protest the contrary , and by these presents I renounce all protection , and despise all friendship that might serve to help towards the suppressing or supplanting of Truth : knowing also that your Lordship is far from allowing any injury done unto Man ; much more an enemy to them that go about to dishonour God , or to embeazel the title of his immortal glory . But because I know you to be perspicuous and able to see down into the depth and bottome of Causes , and are not to be carryed away with the vain perswasion or superstition either of Man , Custom , Time or Multltude , but moved with the authority of Truth only : I crave your countenance herein , even so far forth , and no further , then the law of God , the law of Nature , the law of this Land , and the rule of Reason shall require . Neither do I treat for these poor people any otherwise , but so , as with one hand you may sustain the good , and with the other suppress the evil : wherein you shall be thought a Father to Orphans , an Advocate to Widows , a Guide to the Blind , a Stay to the Lame , a Comfort and Countenance to the honest , a Scourge and Terror to the Wicked . Thus far I have been bold to use your Lordships patience , being offended with my self , that I could not in brevity utter such matter as I have delivered amply ; whereby ( I confess ) occasion of tediousness might be ministred , were it not that your great gravity joyned with your singular constancy in reading and judging be means of the contrary . And I wish even with all my heart , that I could make people conceive the substance of my writing , and not misconster any part of my meaning . Then doubtless would I perswade my self , that the company of Witchmongers , &c. being once decreased , the number also of Witches , &c. would soon be diminished . But true be the words of the Poet , Haudquaquam poteris sortirier omnia solus ; Námque aliis divi bello pollere dederunt , Huic saltandi artem , voce huic cytharáque canendi : Rursum alii inseruit sagax in pectore magnus Jupiter ingenium , &c. And therefore as doubtful to prevail by perswading , though I have reason and common sense on my side ; I rest upon earnest wishing , namely , To all people an absolute trust in God the Creator , and not in Creatures , which is to make flesh our arme ; that God may have his due honour , which by the undutifulness of many is turned into dishonour , and less cause of offence and error given by common received evil example . And to your Lordship , I wish , as increase of Honour , so continuance of good health and happy dayes . Your Lordships to be commanded Reginald Scot. To the Right Worshipful , Sir THOMAS SCOT Knight , &c. SIR , I See among other Malefactors , many poor old Women convented before you for working of Miracles , otherwise called Witchcraft ; and therefore I thought You also a meet person to whom I might commend my Book . And here I have occasion to speak of your sincere administration of Justice , and of your dexterity , discretion , charge and travel employed in that behalf , whereof I am oculatus testis . Howbeit I had rather refer the Reader to common fame , and their own eyes and ears , to be satisfied ; then to send them to a Stationers shop , where many times lyes are vendible , and truth contemptible . For I being of your house , of your name , and of your blood ; my foot being under your table , my hand in your dish , or rather in your purse , might be thought to flatter you in that , wherein ( I know ) I should rather offend you than please you . And what need I curry-favour with my most assured Friend ? And if I should only publish those virtues ( though they be many ) which give me special occasion to exhibit this my travel unto you , I should do as a Painter , that describeth the foot of a notable personage , and leaveth all the best features in his body untouched . I therefore ( at this time ) do only desire you to consider of my report , concerning the evidence that is commonly brought before you against them . See first whether the Evidence be not frivolous , and whether the proofs brought against them be not incredible , consisting of guesses , presumptions , and impossibilities contrary to Reason , Scripture , and Nature . See also what persons cemplain upon them , whether they be not of the basest , the unwisest , and most faithless kind of people . Also may it please you to weigh what accusations and crimes they lay to their charge : namely , She was at my house of late : She would have had a pot of Milk , she departed in a chafe because she had it not ; she railed , she cursed , she mumbled and whispered ; and finally , she said , She would be even with me : and soon after my Child , my Cow , my Sow , or my Pullet dyed , or was strangely taken : Nay ( if it please your Worship ) I have further proof ; I was with a wise Woman , and she told me I had an ill neighbour , and that she would come to my house ere it were long , and so did she ; and that she had a mark about her wast , and so had she : and God forgive me , my stomach hath gone against her a great while . Her Mother before her was counted a Witch ; she hath been beaten and scratched by the face till blood was drawn upon her , because she hath been suspected , and afterwards some of those persons were said to amend . These are the certainties that I hear in their evidences . Note also , how easily they may be brought to confess that which they never did , nor lyeth in the power of Man to do : and then see whether I have cause to write as I do . Further , if you shall see that Infidelity , Popery , and many other manifest Heresies be backed and shouldered , and their professors animated and heartened , by yielding to creatures such infinite power , as is wrested out of Gods hand , and attributed to Witches : Finally , if you shall preceive that I have faithfully and truly delivered and set down the condition and state of the Witch , and also of the Witchmonger , and have confuted by Reason and Law , and by the Word of God it self , all mine abversaries Objections and Arguments ; then let me have your countenance against them that maliciously oppose themselves against me . My greatest adversaries are young ignorance and old custom . For what folly soever tract of time hath fostered , it is so superstitiously pursued of some , as though no Error could be acquainted with custom , But if the Law of Nations would joyn with such custom , to the maintenance of Ignorance , and to the suppressing of Knowledge , the civilest Countrey in the World would soon become barbarous , &c. For as knowledge and time discovereth Errors , so do superstition and ignorance in time breed them . And concerning the opinions of such , as wish that Ignorance should rather be maintained , than Knowledge busily searched for , because thereby offence may grow : I answer , that we are commanded by Christ himself to search for Knowledge : For , it is the Kings honour ( as Solomon saith ) to search out a thing . Aristotle said to Alexander , That a mind well furnished , was more beautiful than a body richly arrayed . What can be more odious to Man , or offensive to God , than Ignorance ; for , through ignorance the Jews did put Christ to death . Which ignorance whosoever forsaketh , is promised life everlasting : and therefore among Christians it should be abhorred above all other things . For even as when we wrestle in the dark , we tumble in the mire , &c. so when we see not the Truth , we wallow in Errors . A blind man may seek long in the rushes ere he find a needle ; and as soon is a doubt discussed by Ignorance . Finally , truth is no sooner found out in ignorance , then a sweet savor in a dunghill . And if they will allow men knowledge , and give them no leave to use it , men were much better be without it than have it : For it is , as to have a talent , and to hide it under the earth ; or , to put a candle under a bushel : or as , to have a ship , and to let her lie alwayes in the dock : which thing how profitable it is , I can say somewhat by experience . But hereof I need say no more , for every may seeth , that none can be happy who knoweth not what felicity meaneth : For , what availeth it to have riches , and not to have the use thereof ? Truly the Heathen herein deserved more commendation than many Christians ; for they spared no pain , no cost , nor travel to attain to Knowledge . Pythagoras travelled from Thamus to Aegypt , and afterwards into Crete and Lacedaemonia : and Plato out of Athens into Italy and Aegypt , and all to find out hidden secrets and knowledge ; which when a man hath , he seemeth to be separated from mortality . For pretious stones , and all other creatures of what value soever , are but counterfeits to this jewel ; they are mortal , corruptible , and inconstant ; this is immortal , pure and certain . Wherefore if I have searched and found out any good thing , that ignorance and time hath smothered , the same I commend unto you : to whom though I owe all that I have , yet am I bold to make others partakers with you in this poor gift . Your loving Cosen Reginal Scot. To the Right Worshipful his loving Friends , Master Doctor Coldwell Dean of Rochester ; AND Master Doctor Readman Archdeacon of Canterbury , &c. HAving found out two such civil Magistrates , as for direction of judgment , and for ordering matters concerning Justice in this Commonwealth ( in my poor opinion ) are very singular persons , who ( I hope ) will accept of my good will , and examine my book by their experience , as unto whom the matter therein contained doth greatly appertain : I have now again considered of two other points ; namely , Divinity and Philosophy , whereupon the ground-work of my book is laid . Wherein although I know them to be very sufficiently informed , yet doth not the judgment and censure of those causes so properly appertain to them as unto you , whose fame therein hath gotten preeminence above all others that I know of your callings : and in that respect I am bold to joyn you with them , being all good neighbours together in this Common-wealth , and loving friends unto me . I do not present this unto you , because it is meet for you ; but for that you are meet for it ( I mean ) to judge upon it , to defend it , and if need be to correct it ; knowing that you have learned of that grave Councellor Cato , Not to shame or discountenance any body . For if I thought you as ready , as able , to discharge me from mine insufficiency ; I should not have been hasty ( knowing your learning ) to have written unto you : but if I should be abashed to write to you , I should shew my self ignorant of your courtesie . I know mine own weakness , which if it have been able to maintain this argument , the cause is the stronger . Eloquent words may please the ears , but sufficient matter perswadeth the heart . So as if I exhibit wholesome drink ( though it be small ) in a terrene dish with a faithful hand , I hope it will be as well accepted , as strong wine offered in a silver bowl with a flattering heart . And surely it is a point of great liberality to receive a small thing thankfully , as to give and distribute great and costly gifts bountifully : for there is more supplyed with courteous answers than with rich rewards . The tyrant Dionysius was not so hated for his tyranny , as for his churlish and strange behaviour . Among the poor Israelites sacrifices , God was satisfied with the tenth part of an Ephah of flour , so as it were fine and good . Christ liked well of the poor widows mite . Lewis of France accepted a Rape-root of clownish Conan . Cyrus vouchsafed to drink a cup of cold water cut of the hand of poor Sinaetes : and so it may please you to accept this simple book at my hands , which I faithfully exhibit unto you , not knowing your opinions to meet with mine : but knowing your learning and judgment to be able as well to correct me where I speak herein unskilfully , as others when they speak hereof maliciously . Some be such dogs as they will barke at my writings , whether I maintain or refute this argument : as Diogenes snarled both at the Rhodians and at the Lacedaemonians : at the one , because they were brave ; at the other , because they were not brave . Homer himself could not avoid reproachful speeches . I am sure that they which never studied to learn any good thing , will study to find faults hereat . I for my part fear not these wars , nor all the adversaries I have ; were it not for certain cowards , who ( I know ) will come behind my back and bite me . But now to the matter . My question is not ( as many fondly suppose ) Whether there be Witches , or nay ? but , Whether they can do such miraculous works as are imputed unto them ? Good Master Dean , is it possible for a man to break his fast with you at Rochester , and to dine that day at Durham with Master Doctor Matthew ; or can your enemy maime you , when the Ocean Sea is betwixt you ? What real community is betwixt a spirit and a body ? May a spiritual body become temporal at his pleasure ? Or may a carnal body become invisible ? Is it likely that the lives of all Princes , Magistrates , and Subjects , should depend upon the will , or rather the wish of a poor malicious doting old fool ; and that power exempted from the wise , the rich , the learned , the godly ? &c. Finally , is it possible for a man or woman to do any of those miracles expressed in my book , and so constantly reported by great Clerks ? If you say , No ; then am I satisfied . If you say , that God absolutely , or by means can accomplish all those , and many more , I go with you . But Witches may well say they can do these things , howbeit they cannot shew how they do them . If I for my part should say I could do those things , my very adversaries would say that I lyed . O Master Archdeacon , is it not pitty , that that which is said to be done with the Almighty power of the most high God , and by our Saviour his only Son Jesus Christ our Lord , should be referred to a baggage old Womans nod or wish ? &c. Good Sir , is it not one manifest kind of Idolatry , for them that labour and are laden to come unto Witches to be refreshed ? If Witches could help whom they are said to have made sick , I see no reason , but remedy might as well be required at their hands , as a purse demanded of him that hath stolen it . But truly it is manifold Idolatry , to ask that of a creature , which none can give but the Creator . The Papist hath some colour of Scripture to maintain his Idol of Bread ; but no Jesuitical distinction can cover the Witchmongers idolatry in this behalf . Alas , I am sorry and ashamed to see how many die , that being said to be bewitched , only seek for Magical cures , whom wholesome diet , and good medicines would have recovered . I dare assure you both , that there would be none of these cosening kind of Witches , did not Witchmongers maintain them , follow them , and believe in them and their Oracles ; whereby indeed all good learning and honest arts , are overthrown : For these that most advance their power , and maintain the skill of these Witches , understand no part thereof ; and yet being many times wise in other matters , are made fools by the most fools in the world . Me thinks these Magical Physitians deal in the Common-wealth , much like as a certain kind of Cynical people do in the Church , whose severe sayings are accompted among some such Oracles , as may not be doubted of ; who in stead of learning and authority ( which they make contemptible ) do feed the people with their own devices and imaginations , which they prefer before all other Divinity : and labouring to erect a Church according to their own fansies , wherein all order is condemned , and only their Magical words and curious directions advanced , they would utterly overthrow the true Church . And even as these inchanting Paracelsians abuse the people , leading them from the true order of Physick to their Charms : so do these other ( I say ) disswade from hearkning to learning and obedience , and whisper in mens ears to teach them their Fryer-like traditions . And of this sect the chief author at this time is one Brown , a fugitive , a meet cover for such a cup : as heretofore the Anabaptists , the Arrians , and the Franciscan Fryers . Truly not only nature , being the foundation of all perfection ; but also Scripture , being the Mistress and director thereof , and of all Christianity , is beautified with knowledge and learning : For as nature without discipline doth naturally incline unto vanities , and as it were suck up errors ; so doth the word , or rather the letter of the Scripture without understanding , not only make us devoure errors , but yieldeth us up to death and destruction ; and therefore Paul saith , he was not a Minister of the letter , but of the spirit . Thus have I been bold to deliver unto the world , and to you , those simple notes , reasons , and arguments , which I have devised or collected out of other Authors ; which I hope shall be hurtful to none , but to my self great comfort , if it may pass with good liking and acceptation . If it fall out otherwise , I should think my pains ill imployed . For truly , in mine opinion , whosoever shall perform any thing , or attain to any knowledge ; or whosoever should travel throughout all the Nations of the world , or ( if it were possible ) should peep into the heavens , the consolation or admiration thereof were nothing pleasant unto him , unless he had liberty to impart his knowledge to his friends . Wherein , because I have made special choice of you , I hope you will read it , or at the least lay it up in your study with your other Books , among which there is none dedicated to any with more good will. And so long as you have it , it shall be unto you ( upon adventure of my life ) a certain Amulet , Periapt , Circle , Charm , &c. to defend you from all Inchantments . Your loving Friend , REGINALD SCOT . To the READERS . TO you that are wise and discreet , few words may suffice ; for such a one judgeth not at the first sight , nor Reproveth by hearsay ; but patiently heareth , and thereby increaseth in understanding : which patience bringeth forth experience whereby true judgement is directed . I shall not need therefore , to make any further suite to you , but that it would please you to read my Book , without the prejudice of time , or former conceit ; and having obtained this at your hands , I submit my self unto your censure . But to make a solemn suit to you that are partial Readers , desiring you to set aside partiality , to take in good part my writing , and with indifferent eyes to look upon my Book , were labour lost , and time ill imployed : For I should no more prevail herein , then if a hundred years since I should have intreated your predecessors to believe , that Robin Good-fellow , that great and ancient Bull-begger , had been but a cosening Merchant , and no Devil indeed . If I should go to a Papist , and say , I pray you believe my writings , wherein I will prove all Popish Charms , Conjurations , Exorcisms , Benedictions and Curses , not only to be ridiculous , and of none effect , but also to be impious and contrary to God's Word : I should as hardly therein win favour at their hands , as herein obtain credit at yours . Nevertheless , I doubt not , but to use the matter so , that as well the Massemonger for his part , as the Witchmonger for his , shall both be ashamed of their Professions . But Robin Good-fellow ceaseth now to be much feared , and Popery is sufficiently discovered . Nevertheless , Witches Charms , and Conjurors Cosenages are yet though effectual . Yea , the Gentiles have espyed the fraud of their cosening Oracles , and our cold Prophets and Inchanters make us fools still , to the shame of us all , but specially of Papists , who conjure every thing , and thereby bring to pass nothing . They say to their Candles , I conjure you to endure for ever ; and yet they last not a Pater Noster while the longer . They conjure water to be wholesome both for body and soul ; but the body ( we see ) is never the better for it , nor the soul any whit reformed by it . And therefore I marvel , that when they see their own Conjurations confuted and brought to nought , or at the least void of effect , that they ( of all other ) will yet give such credit , countenance , and authority to the vain cosenages of Witches and Conjurors ; as though their Charms and Conjurations could produce more apparent , certain , and better effects then their own . But my request unto all you that read my Book shall be no more , but that it would please you to conferr my words with your own sense and experience , and also with the Word of God. If you finde your selves resolved , and satisfied , or rather , reformed and qualified in any one point or opinion , that heretofore you held contrary to truth , in a matter hitherto undecided , and never yet looked into ; I pray you take that for advantage : and suspending your judgement , stay the sentence of condemnation against me , and consider of the rest , at your further leisure . If this may not suffice for to perswade you , it cannot prevail to annoy you : and then , that which is written without offence , may be overpassed without any grief . And although mine assertion , be somewhat differing from the old inveterate opinion , which I confess hath many gray hairs , whereby mine adversaries have gained more authority then reason , towards the maintenance of their presumptions , and old wives fables ; yet shall it fully agree with God's glory , and with his holy Word . And albeit there be hold taken by mine Adversaries , of certain few words or sentences in the Scripture that make a shew for them ; yet when the whole course thereof maketh against them , and impugneth the same ; yea , and also their own places rightly understood , do nothing at all relieve them : I trust their glorious title and argument of Antiquity , will appear as stale and corrupt as the Apothecaries Drugs , or Grocers Spice , which the longer they be preserved , the worse they are . And till you have perused my Book , ponder this in your mind , to wit , that Sagae , Thessalae , Striges , Lamiae ( which words and none other being in use do properly signifie our Witches ) are not once found written in the old or new Testament : and that Christ himself , in his Gospel , never mentioned the name of a Witch . And that neither he , nor Moses ever spake any one word of the Witches bargain with the Devil , their hagging , their riding in the Air , their transferring of Corn or Grass from one field to another , their hurting of Children or Cattel with words or charms , their bewitching of Butter , Cheese , Ale , &c. nor yet their transubstantiation ; insomuch as the writers hereupon are not ashamed to say , That it is not absurd to affirm , that there were no Witches in Jobs time : The reason is , that if there had been such Witches then in being , Job would have said , he had been bewitched . But indeed men took no heed in those dayes to this doctrine of Devils ; to wit , to these fables of Witchcraft , which Peter saith , shall be much regarded and hearkned unto in the latter dayes . Howbeit , how ancient soever this barbarous conceit of Witches Omnipotency is , Truth must not be measured by Time ; for every old Opinion is not sound . Verity is not impaired , how long soever it be suppressed : but is to be searched out , in how dark a corner soever it lye hidden ; for it is not like a cup of Ale that may be broached toe rathe . Finally , time bewrayeth old errors , and discovereth new matters of truth . Danaeus himself saith , that this question hitherto hath never been handled ; nor the Scriptures concerning this matter have never been expounded . To prove the antiquity of the cause , to confirm the opinion of the ignorant , to inforce mine Adversaries Arguments , to aggravate the Punishment , and to accomplish the Confusion of these old women , is added the vanity and wickedness of them which are called Witches ; the arrogancy of those which take upon them to work Wonders ; the desire that people have to hearken to such miraculous matters , unto whom most commonly an impossibility is more credible than a verity ; the ignorance of natural causes ; the ancient and universal hate conceived against the name of a Witch ; their ill-favoured faces ; their spiteful words ; their curses and imprecations ; their charmes made in rime , and their beggery ; the fear of many foolish folk ; the opinion of some that are wise ; the want of Robin Good-fellow and the Fairies , which were wont to maintain that , and the common peoples talk in this behalf ; the authority of the Inquisitors ; the learning , cunning , consent , and estimation of Writers herein ; the false translations and fond interpretations used , specially by Papists , and many other like causes . All which toyes take such hold upon mens fancies , as thereby they are led and enticed away from the consideration of true respects , to the condemnation of that which they know not . Howbeit , I will ( by God's grace ) in this my Book , so apparently decipher and confute these Cavils , and all other their Objections , as every Witchmonger shall be abashed , and all good men thereby satisfied . In the mean time , I would wish them to know , that if neither the estimation of God's Omnipotency , nor the tenor of his Word , nor the doubtfulness , or rather the impossibility of the case , nor the small proofs brought against them , nor the rigor executed upon them , nor the pitty that should be in a Christian heart , nor yet their simplicity , impotency , or age , may suffice to suppress the rage or rigor wherewith they are oppressed ; yet the consideration of their sex or kind , ought to move some mitigation of their punishment . For if nature ( as Pliny reporteth ) hath taught a Lyon not to deal so roughly with a Woman as with a Man , because she is in body the weaker vessel , and in heart more inclined to pitty ( which Jeremiah in his Lamentations seemeth to confirm ) what should a Man do in this case , for whom a Woman was created as an help and comfort unto him ? In so much as even in the law of Nature , it is a greater offence to stay a Woman than a Man ; not because the Man is not the more excellent creature , but because a Woman is the weaker vessel . And therefore among all modest and honest persons , it is thought a shame to offer violence or injury to a Woman ; in which respect Virgil saith : — Nullum memorabile nomen Foeminea in poena est . God that knoweth my heart is witness , and you that read my Book shall see , that my drift and purpose in this enterprise tendeth only to these respects . First , that the glory and power of God be not so abridged and abased , as to be trust into the hand or lip of a lewd old Woman ; whereby the work of the Creator should be attributed to the power of ae Creature . Secondly , that the Religion of the Gospel may be seen to stand without such peevish trumpery . Thirdly , that lawful favour and Christian compassion be rather used towards these poor souls , than rigor and extremity . Because they which are commonly accused of Witchcraft , are the least sufficient of all other persons , to speak for themselves ; as having the most base and simple education of all others ; the extremity of their age giving them leave to dote , their poverty to leg , their wrongs to chide and threaten ( as being void of any other way of revenge ) their humor Melancholical , to be full of imaginations , from whence chiefly proceedeth the vanity of their confessions ; as that they can transform themselves and others , into Apes , Owls , Asses , Dogs , Cats , &c. that they can flie in the Air , kill Children with Charms , hinder the coming of Butter , &c. And for so much as the Mighty help themselves together , and the poor Widows cry , though it reach to heaven , is scarce heard upon earth ; I thought good ( according to my poor ability ) to make intercession , that some part of common rigor , and some points of hasty judgement may be advised upon . For the world is now at that stay ( as Brentius in a most godly Sermon in these words affirmeth ) that even as when the Heathen persecuted the Christians , if any were accused to believe in Christ , the common people cryed Ad Leonem : So now , if any Woman , be she never so honest , be accused of Witchcraft , they cry Ad Ignem . What difference is between the rash dealing of unskilful people , and the grave counsel of more discreet and learned persons , may appear by a tale of Danaeus his own telling ; wherein he opposeth the rashness of a few Townsmen , to the counsel of a whole Senate ; preferring the Folly of the one , before the Wisdom of the other . At Orleance on Loyre ( saith he ) there was a Man-witch , not only taken and accused , but also convicted and condemned for Witchcraft , who appealed from thence to the high Court of Paris : Which accusation the Senate saw insufficient , and would not allow , but laughed thereat , lightly regarding it ; and in the end sent him home ( saith he ) as accused of a frivolous matter : And yet for all that , the Magistrates of Orleance were so bold with him , as to hang him up within a short time after , for the same or the very like offence . In which example is to be seen the nature , and as it were the disease of this cause ; wherein ( I say ) the simpler and undiscreetor sort are alwayes more hasty and furious in judgments , than men of better reputation and knowledge . Nevertheless , Eunichius saith , that these three things , to wit , what is to be thought of Witches , what their Incantations can do , and whether their punishment should extend to death , are to be well considered . And I would ( saith he ) they were as well known , as they are rashly believed , both of the learned and unlearned . And further he saith , That almost all Divines , Physicians and Lawyers , who should best know these matters , satisfying themselves with old custom , have given too much credit to these fables , and too rash and unjust sentence of death upon Witches . But when a man pondreth ( saith he ) that in times past , all that swarved from the Church of Rome , were judged Hereticks ; it is the less marvel , though in this matter they be blind and ignorant . And surely , if the Scripture had been longer suppressed , more absurd fables would have sprung up , and been believed . Which credulity though it is to be derided with laughter , yet this their cruelty is to be lamented with tears : For ( God knoweth ) many of these poor wretches had more need to be releived than chastised ; and more meet were a Preacher to admonish them , than a Jaylor to keep them ; and a Physician more necessary to help them , than an Executioner or Tormentor to hang or burn them . For proof and due tryal hereof , I will requite Danaeus his tale of a Man-witch ( as he termeth him ) with another Witch of the same sex or gender . Cardanus from the mouth of his own Father reporteth , That one Bernard , a poor servant , being in wit very simple and rude , but in his service very necessary and diligent ( and in that respect dearly beloved of his Master ) professing the Art of Witchcraft , could in no wise be disswaded from that profession , perswading himself that he knew all things , and could bring any matter to pass ; because certain Countrey-people resorted to him fof help and counsel , as supposing by his own talk , that he could do somewhat . At length he was condemned to be burned ; which torment he seemed more willing to suffer , than to lose his estimation in that behalf . But his Master having compassion upon him , and being himself in his Princes favour , perceiving his conceit to proceed of Melancholy , obtained respit of execution for twenty dayes . In which time ( saith he ) his Master bountifully fed him with good fat meat , and with four eggs at a meal , as also with sweet Wine : which diet was best for so gross and weak a body . And being recovered so in strength , that the humor was suppressed , he was easily won from his absurd and dangerous opinions , and from all his fond imaginations : and confessing his error and folly , from the which before no man could remove him by any perswasions , having his pardon , he lived long a good member of the Church , whom otherwise the cruelty of judgement should have cast away and destroyed . This history is more credible than Sprengers fables , or Bodins bables , which reach not so far to the extolling of Witches Omnipotency , as to the derogating of God's glory . For if it be true , which they affirm , that our life and death lyeth in the hand of a Witch ; then is it false , that God maketh us to live or die , or that by him we have our being , our terme of time appointed , and our dayes numbred . But surely their Charmes can no more reach to the hurting or killing of Men or Women , that their imaginations can extend to the stealing and carrying away of Horses and Mares . Neither hath God given remedies to sickness or griefs , by Words or Charms , but by Hearbs and Medicines , which he himself hath created upon earth , and given Men knowledge of the same ; that he might be glorified , for that therewith he doth vouchsafe that the Maladies of Men and Cattel should be cured , &c. And if there be no affliction nor calamity , but is brought to pass by him ; then let us defie the Devil , renounce all his works , and not so much as once think or dream upon this supernatural power of Witches , neither let us prosecute them with such despight , whom our fancy condemneth , and our reason acquitteth : our evidence against them consisting in impossibilities , our proofs in unwritten verities , and our whole proceedings in doubts and difficulties . Now because I mislike the extream cruelty used against some of these silly souls ( whom a simple Advocate having Audience and Justice , might deliver out of the hands of the Inquisitors themselves ) it will be said , That I deny any punishment at all to be due to any Witch whatsoever . Nay , because I bewray the folly and impiety of them , which attribute unto Witches the power of God : these Witchmongers will report , that I deny there are any Witches at all ; and yet behold ( say they ) how often is the word [ Witch ] mentioned in the Scripture ? Even as if an Idolater should say , in the behalf of Images and Idols , to them which deny their power and godhead , and inveigh against the reverence done unto them , How dare you deny the power of Images , seeing their names are so often repeated in the Scriptures ? But truly I deny not that there are Witches or Images ; but I detest the Idolaters opinions conceived of them ; referring that to God's work and ordinance , which they impute to the power and malice of Witches ; and attributing that honour to God which they ascribe to Idols . But as for those that in very deed are either Witches or Conjurors , let them hardly suffer such punishment as to their fault is agreeable , and as by the grave judgement of law is provided . A Catologue of AUTHORS used in this Book . Forain Authors . AELianus . Actius . Albertus Crantzius . Albertus Magnus . Albumazar . Alcoranum Franciscanorum Alexander Trallianus . Algerus . Ambrosius . Andradias . Andraeas Gartnerus . Andraeas Massius . Antonius Sabellicus . Apollonius Tyanaeus . Appianus . Apuleius . Archelaus . Argerius Ferrarius . Aristoteles . Arnoldus de Villa nova . Artemidorus . Athanasius . Averroës . Aagustinus episcopus Hip. Augustinus Nipus . Avicennas . Aulus Gellius . Barnardinus de bustis . Bartholomaeus Anglicus . Berosus Anianus . Bodinus . Bordinus . Brentius . Calvinus . Camerarius . Campanus . Cardanus Pater . Cardanus Filius . Carolus Gallus . Cassander . Cato . Chrysostomus . Cicero . Clemens . Cornelius Agrippa . Cornelius Nepos . Cornelius Tacitus . Cyrillus . Danaeus . Demetrius . Democritus . Didymus . Diodorus Siculus . Dionysius Areopagita . Diascorides . Diurius . Dodonaeus . Durandus . Empedocles . Ephesius . Erasmus Roterodamus . Erasmus Sarcerius . Erastus . Eudoxus . Eusebius Caesariensis . Fernelius . Franciscus Petrarcha . Fuchsius . Galenus . Gerropius . Gallasius . Gemma Phrysius . Georgius Pictorius . Gofridus . Goschalcus Boll . Gratianus . Gregorius . Grillandus . Guido Bonatus . Gulielmus de sancto Clodoaldo . Gulielmus Parisiensis . Hemingius . Heraclides . Hermes Trismegistus . Hieronymus . Hilarius . Hippocrates . Homerus . Horatius . Hostiensis . Hovinus . Hypertus . Jacobus de Chusa Carthusianus . Jamblichus . Jaso Pratensis . Innocentius 8. Papa . Johannes Anglicus . Johannes Baptista Neapolitanus . Johannes Cassianus . Johannes Montiregrus . Johannes Rivius . Josephus ben Gorion . Josias Rimlerus . Isidorus . Isigonus . Juba . Julius Maternus . Justinus Martyr . Lactantius . Lavaterus . Laurentius Ananias . Laurentius à Villavicentio . Leo II. Pontifex . Lex Salicarum . Lex 12. Tabularum . Legenda Aurea . Legenda longa Coloniae . Leonardus Vairus . Livius . Lucanus . Lucretius . Ludovicus Coelius . Lutherus . Macrobius . Magna Charta . Malleus Maleficarum . Manlius . Marbacchius . Marbodeus Gallus . Marsilius Ficinus . Martinus de Arles . Mattheolus . Melancthonus . Memphradorus . Michael Andraeas . Musculus . Nauclerus . Nicephorus . Nicolaus 5. Papa . Nider . Olaus Gothus . Origenes . Ovidius . Panormitanus . Paulus Aegineta . Paulus Marsus . Persius . Petrus de Appona . Petrus Lombardus . Petrur Martyr . Peucer . Philarohus . Philastrius Brixiensis . Philodorus . Philo Judaeus . Pirkmairus . Platina . Plato . Plinius . Plotinus . Plutarchus . Polydorus Virgilius . Pomoerium sermonum Quadragesimalium . Pompanatius . Pontificale . Ponzivibius . Popphyrius . Prochus . Propertius . Psellus . Ptolomeus . Pythagoras . Quintilianus . Rabbi Abraham . Rabbi Ben Ezra . Rabbi David Kimhi . Rabbi Josuah Ben Levi. Rabbi Isaac Natar . Rabbi Levi. Rabbi Moses , Rabbi Sedajas Hajas . Robertus Carocullus . Rupertus . Sabinus . Sadoletus . Savanorola . Scotus . Seneca . Septuaginta interpretes . Serapio . Socrates . Solinus . Speculum exemplorum . Strabo . Sulpitius Severus . Synesius . Tatianus . Tertullianus . Thomas Aquinas . Themistius . Theodoretus . Theodorus Bizantius . Theophrastus . Thucydides . Tibullus . Tremelius . Valerius Maximus . Varro . Vegetius . Vincentius . Virgillius . Vitellius . Wierus . Xantus Historiographus . English Authors . BArnaby Googe . Beehive of the Romish Church . Edward Deering . Geoffrey Chaucer . Giles Alley . Gnimelf Maharba . Henry Haward . John Bale . John Fox . John Malborn . John Record . Primer after York . use . Richard Gallis . Roger Bacon . Testament Printed at Rhemes . T. E. a nameless Authour , 467. Thomas Hills . Thomas Lupton . Thomas Moore Knight . Thomas Phaer . T. R. a nameless Authour , 393. William Lambard . W. W. a nameless Authour , 542. THE DISCOVERY OF Witchcraft . BOOK I. CHHP. I. An impeachment of Witches power in Meteors and Elementary Bodies , tending to the rebuke of such an attribute too much unto them . THe Fables of Witchcraft have taken so fast hold and deep root in the heart of man , that few or none can ( now adaies ) with patience indure the hand and correction of God. For if any adversity , grief , sickness , loss of children , corn , cattel , or liberty , happen unto them ; by and by they exclaim upon Witches : As though there were no God in Israel that ordereth all things according to his will , punishing both just and unjust with griefs , plagues , and afflictions in manner and form as he thinketh good : but that certain old women here on earth , called Witches , must needs be the contrivers of all mens calamities ; and as though they themselves were innocents , and had deserved no such punishments . Insomuch as they stick not to ride and go to such , as either are injuriously termed Witches , or else are willing so to be accounted , seeking at their hands comfort and remedy in time of their tribulation , contrary to Gods Will and Commandement in that behalf , who bids us resort to him in all our necessities . Such faithless people ( I say ) are also perswaded , that neither hail nor snow , thunder nor lightning , rain nor tempestuous winds , come from the Heavens at the commandement of God ; but are raised by the cunning and power of Witches and Conjurers ; insomuch as a clap of thunder , or a gale of wind is no sooner heard , but either they run to ring bells , or cry out to burn Witches ; or else burn consecrated things , hoping by the smoak thereof , to drive the Devil out of the air , as though spirits could be fraid away with such external toies : howbeit , these are right inchantments , as Brentius affirmeth . But certainly , it is neither a Witch , nor Devil , but a glorious God that maketh the thunder . I have read in the Scriptures , that God maketh the blustering tempests and whirl-winds : and I find that it is the Lord that altogether dealeth with them , and that they blow according to his will. But let me see any of them all rebuke and still the sea in time of tempest , as Christ did ; or raise the stormy wind , as God did with his word ; and I will believe in them . Hath any Witch or Conjurer , or any creature entred into the treasures of the snow ; or seen the secret places of the hail , which God hath prepared against the day of trouble , battel , and war ? I for my part also think with Jesus Sirach , that at Gods only commandement the snow falleth ; and that the wind bloweth according to his will , who only makeh all storms to cease ; and who ( if we keep his ordinances ) will send us rain in due season , and make the land to bring forth her increase , and the trees of the field to give their fruit . But little think our Witch-mongers , that the Lord commandeth the clouds above , or openeth the doors of heaven , as David affirmeth ; or that the Lord goeth forth in the tempests and storms , as the Prophet Nahum reporteth : but rather that Witches and Conjurers are then about their business . The Marcionists acknowledged one God the Author of good things , and another the ordainer of evil : but these make the Devil a whole God , to create things of nothing , to know mens cogitations , and to do that which God never did ; as to transubstantiate men into beasts , &c. Which thing , if Devils could do , yet followeth it not , that Witches have such power . But if all the Devils in Hell were dead , and all the Witches in England were burned or hanged ; I warrant you we should not fail to have rain , hail , and tempests , as now we have : according to the appointment and will of God , and according to the constitution of the Elements , and the course of the Planets , wherein God hath set a perfect and perpetual order . I am also well assured , that if all the old women in the world were Witches ; and all the Priests Conjurers ; we should not have a drop of rain , nor a blast of wind the more or the less for them : For the Lord hath bound the waters in the clouds , and hath set bounds about the waters , until the day and night come to an end : yea , it is God that raiseth the winds and stilleth them : and he saith to the rain and snow , Be upon the earth , and it falleth . The wind of the Lord , and not the wind of Witches , shall destroy the treasures of their pleasant vessels , and dry up the fountains ; saith Oseas . Let us also learn and confess with the Prophet David , that we our selves are the causes of our afflictions ; and not exclaim upon Witches , when we should call upon God for mercy . The Imperial law ( saith Brentius ) condemneth them to death that trouble and infect the air : but I affirm ( saith he ) that it is neither in the power of Witch nor Devil so to do , but in God only . Though ( besides Bodin , and all the Popish Writers in general ) it please Danaeus , Hyperius , Hemingius , Erastus , &c. to conclude otherwise . The clouds are called the pillars of Gods tents , Gods chariots , and his pavillions : And if it be so , what Witch or Devil can make masteries thereof ? S. Augustine saith , Non est putandum istis transgressoribus angelis servire hanc rerum visibilium materiem , sed soli Deo ; We must not think that these visible things are at the commandement of the Angels that fell , but are obedient to the only God. Finally , If Witches could accomplish these things ; what needed it seem so strange to the people , when Christ by miracle commanded both seas and winds , &c. For it is written ; Who is this ? for both wind and sea obey him . CHAP. II. The inconvenience growing by mens Credulity herein , with a reproof of some Church-men , which are inclined to the common conceived opinion of Witches Omnipotencie , and familiar example thereof . BUt the world is now so bewitched and over-run with this fond error , that even where a man should seek comfort and counsel , there shall he be sent ( in case of necessity ) from God to the Devil ; and from the Physitian to the cosening Witch , who will not stick to take upon her by words to heal the lame ( which was proper only to Christ ; and to them whom he assisted with his divine power ) yea , with her familiar and charms she will take upon her to cure the blind : though in the tenth of S. John's Gospel it be written , that the Devil cannot open the eyes of the blind . And they attain such credit , as I have heard ( to my grief ) some of the ministery affirm , that they have had in their Parish at one instant , 17 or 18 Witches , meaning such as could work Miracles supernaturally . Whereby they manifested as well their infidelity and ignorance , in conceiving Gods Word ; as their negligence and error in instructing their flocks : For they themselves might understand , and also teach their parishioners , that * God only worketh great wonders ; and that it is he which sendeth such punishments to the wicked , and such trials to the Elect : according to the saying of the Prophet Haggai , * I smote you with blasting and mildew , and with hail , in all the labours of your hands ; and yet you turned not unto me , saith the Lord. And therefore saith the same Prophet in another place ; * You have sowen much , and bring in little . And both in * Joel and Leviticus , the like phrases and proofs are used and made . But more shall be said of this hereafter . S. Paul fore-saw the blindness and obstinancy , both of these blind shepherds , and also of their scabbed sheep , when he said , They will not suffer wholesome doctrine , but having their ears itching , shall get them a heap of Teachers after their own lusts ; and shall turn their ears from the Truth , and shall be given to fables . And in the latter time some shall depart from the Faith , and shall give heed to Spirits of Errors , and Doctrins of Devils , which speak lies , ( as Witches and Conjurers do ) but cast thou away such prophane and old wives fables . In which sense Basil saith ; Who so giveth heed to Inchanters , harkeneth to a fabulous and frivilous thing . But I will rehearse an example , whereof I my self am not only Oculatus testis , but have examined the cause , and am to justifie the truth of my report : not because I would disgrace the Ministers that are godly , but to confirm my former assertion , that this absurd error is grown into the place , which should be able to expel all such ridiculous folly and impiety . At the Assizes holden at Rochester , Anno 1581. one Margaret Simons , the wife of John Simons , of Brenchly in Kent , was arraigned for witchcraft , at the instigation and complaint of divers fond and malicious persons ; and specially by the means of one John Ferral Vicar of that Parish : with whom I talked about that matter and found him both fondly assorted in the cause , and enviously bent towards her : and ( which is worse ) as unable to make a good account of his faith , as she whom he accused . That which he , for his part , laid to the poor womans charge , was this . His son ( being an ungracious boy , and prentise to one Robert Scotchford clothier , dwelling in that Parish of Brenchly ) passed on a day by her house ; at whom by chance her little Dog barked . Which thing the boy taking in evil part , drew his knife , and pursued him therewith even to her door : whom she rebuked with some such words as the boy disdained , and yet nevertheless would not be perswaded to depart in a long time . At the last he returned to his Masters house , and within five or six days fell sick . Then was called to mind the fray betwixt the Dog and the Boy : insomuch as the Vicar ( who thought himself so priviledged , as he little mistrusted that God would visit his children with sickness ) did so calculate ; as he found , partly through his own judgement , and partly ) as he himself told me ) by the relation of other Witches , that his said son was by her bewitched . Yea , he also told me , that this his son ( being , as it were , past all cure ) received perfect health at the hands of another Witch . He proceeded yet further against her , affirming , that alwayes in his Parish-Church , when he desired to read most plainly , his voyce so failed him , as he could scant be heard at all ; Which he could impute , he said , to nothing else , but to her inchantment . When I advertised the poor woman hereof , as being desirous to hear what she could say for her self ; she told me , that in very deed , his voyce did much fail him , specially when he trained himself to speak lowdest . Howbeit , she said that at all times his voyce was hoarse and low , which thing I perceived to be true . But Sir ; said she , you shall understand , that this our Vicar is diseased with such a kind of hoarseness , as divers of our neighbours in this Parish not long since , doubted that he had the French-Pox ; and in that respect utterly refused to communicate with him : until such time as ( being thereunto injoyned by M.D. Lewen the ordinary ) he had brought from London a certificate , under the hands of two Physitians , that his hoarseness proceeded from a disease in the lungs . Which certificate he published in the Church , in the presence of the whole Congregation : and by this means he was cured , or rather excused of the shame of his disease ; And this I know to be true by the relation of divers honest men of that Parish : And truly , if one of the Jury had not been wiser than the other , she had been condemned thereupon , and upon other as ridiculous matters as this . For the name of a Witch is so odious , and her power so feared among the common people , that if the honestest body living chance to be arraigned thereupon . she shall hardly escape condemnation . CHAP. III. Who they be that are called Witches , with a manifest Declaration of the cause that moveth men so commonly to think , and Witches themselves to believe that they can hurt Children , Cattel , &c. with words and imaginations ; and of cosening Witches . ONe sort of such as are said to be Witches , are women which be commonly old , lame , blear-eyed , pale , fowl , and full of wrinckles ; poor , sullen , superstitious , and Papists ; or such as know no Religion : in whose drousie minds the Devil hath gotten a fine seat ; so as , what mischief , mischance , calamity , or slaughter is brought to pass , they are easily perswaded the same is done by themselves ; imprinting in their minds an earnest and constant imagination thereof . They are lean and deformed , shewing melancholy in their faces , to the horrour of all that see them . They are doting , scolds , mad , devillish , and not much differing from them that are thought to be possessed with spirits , so firm and stedfast in their opinions , as whosoever shall only have respect to the constancy of their words uttered , would easily believe they were true indeed . These miserable wretches are so odious unto all their neighbours ; and so feared , as few dare offend them , or deny them any thing they ask : whereby they take upon them ; yea , and sometimes think , that they can do such things as are beyond the ability of humane nature . These go from house to house , and from door to door for a pot full of milk , yest , drink , pottage , or some such relief ; without the which they could hardly live : neither obtaining for their service and pains , nor yet by their art , nor yet at the Devils hands ( with whom they are said to make a perfect and visible bargain ) either beauty , money , promotion , wealth , worship , pleasure , honour , knowledg , learning , or any other benefit whatsoever . It falleth out many times , that neither their necessities , nor their expectation is answered or served , in those places where they beg or borrow ; but rather their lewdness is by their neighbors reproved . And further , in tract of time the Witch waxeth odious and tedious to her neighbours ; and they again are despised and despited of her : so as sometimes she curseth one , and sometimes another ; and that from the Master of the house , his wife , children , cattel , &c. to the little Pig that lieth in the stie . Thus in process of time they have all displeased her , and she hath wished evil luck unto them all ; perhaps with curses and imprecations made in form . Doubtless ( at length ) some of her neighbours die , or fall sick ; or some of their children are visited with diseases that vex them strangely : as Apoplexies , Epilepsie , Convulsions , hot Fevers , Worms , &c. Which by ignorant Parents are supposed to be the vengeance of Witches . Yea and their opinions and conceits are confirmed and maintained by unskilful Physitians , according to the common saying : Inscitiae pallium malleficium & incantatio , Witchcraft and Inchantment is the cloke of Ignorance : whereas indeed evil humors , and not strange words , Witches , or Spirits , are the causes of such diseases : Also some of their Cattel perish , either by disease or mischance : Then they upon whom such adversities fall , weighing the fame that goeth upon this woman , her words , displeasure , and curses , meeting so justly with their misfortune , do not only conceive , but also are resolved that all their mishaps are brought to pass by her only means . The Witch on the other side expecting her neighbors mischances , and seeing things sometimes come to pass according to her wishes , curses , and incantations , ( for Bodin himself confesseth , that not above two in a hundred of their witchings or wishings take effect ) being called before a Justice , by due examination of the circumstances is driven to see her imprecations and desires , and her neighbours harms and losses to concur , and as it were to take effect : and so confesseth that she ( as a goddess ) hath brought such things to pass . Wherein , not only she , but the accuser and also the Justice are foully deceived and abused ; as being through her confession , and other circumstances perswaded ( to the injury of Gods glory ) that she hath done , or can do that which is proper only to God himself . Another sort of Witches there are , which be absolutely coseners . These take upon them either for glory , fame , or gain , to do any thing which God or the Devil can do : either for fore-telling of things to come , bewraying of secrets , curing of maladies , or working of miracles . But of these I will talk more at large hereafter . CHAP. IV. What miraculous actions are imputed to Witches by Witchmongers , Papists , and Poets . ALthough it be quite against the hair , and contrary to the Devils will , to the Witches oath , promise , and homage , and contrary to all reason , that Witches should help any thing that is bewitched ; but rather set forward their Masters business : yet we read in Malleo Maleficarum , of three sorts of Witches ; and the same is affirmed by all the Writers hereupon , new and old . One sort ( they say ) can hurt and not help , the second can help and not hurt , the third can both help and hurt . And among the hurtful Witches he saith there is one sort more beastly than any kind of Beasts , saving Wolves ; for these usually devour and eat young Children and Infants of their own kind . These be they ( saith he ) that raise hail , tempests , and hurtful weather ; as Lightning , Thunder , &c. These be they that procure barrenness in Man , Woman , and Beast . These can throw Children into waters , as they walk with their Mothers , and not be seen . These can make Horses kick , till they cast their Riders . These can pass from place to place in the air invisible . These can so alter the mind of Judges , they can have no power to hurt them . These can procure to themselves and to others , taciturnity and insensibility in their torments . These can bring trembling to the hands , and strike terror into the minds of them that apprehend them . These can manifest unto others , things hidden and lost , and foreshew things to come , and see them as though they were present . These can alter mens minds to inordinate love or hate . These can kill whom they list with lightning and thunder . These can take mans courage , and the power of generation . These can make a woman miscarry in child-birth , and destroy the child in the Mothers womb , without any sensible means either inwardly or outwardly applyed . These can with their looks kill either man or beast . All these things are avowed by James Sprenger and Henry Institor , In Malleo Maleficarum , to be true and confirmed by Nider , and the inquisitor Cumanus ; and also by Danaeus , Hyperius , Hemingius , and multiplyed by Bodin , and Frier Bartholomaus Spineus . But because I will in no wise abridge the authority of their power , you shall have also the testimonies of many other grave Authors in this behalf ; as followeth . And first Ovid affirmeth , that they can raise and suppress Lightning and Thunder , Rain and Hail , Clouds and Winds , Tempests and Earthquakes . Others do write , that they can pull down the Moon and Stars . Some write , that with wishing they can send Needles into the Livers of their Enemies . Some that they can transfer Corn in the blade from one place to another . Some , that they can cure Diseases supernaturally , flie in the Air , and dance with Devils . Some write , that they can play the part of Succubus , and contract themselves to Incubus ; and so young Prophets are upon them begotten , &c. Some say , they can transubstantiate themselves and others , and take the forms and shapes of Asses , Wolves , Ferrets , Cows , Apes , Horses , Dogs , &c. Some say they can keep Devils and Spirits in the likeness of Todes and Cats . They can raise spirits ( as others affirm ) dry up Springs , turn the course of running waters , inhibit the Sun , and stay both day and night , changing the one into the other . They can go in and out at awger-holes , and sail in an Egge-shel , a Cockle or Muscel-shel , through and under the tempestuous Seas . They can go invisible , and deprive men of their Privities , and otherwise of the act and use of Venery . They can bring souls out of graves . They can tear Snakes in pieces with words , and with looks kill Lambs . But in this case a man may say , that Miranda canunt , sed non credenda Poetae . They can also bring to pass , that Chern as long as you list , your Butter will not come ; especially if either the Maids have eaten up the Cream ; or the good-wife have sold the Butter before in the market . Whereof I have had some trial , although there may be true and natural causes to hinder the common course thereof : as for example ; Put a little Sope or Sugar into your Chern of Cream , and there will never come any Butter , chern as long as you list . But M. Mal. saith that there is not so little a Village , where many women are not that bewitch , infect , and kill kine , and dry up the Mik : alledging for the strengthening of that assertion , the saying of the Apostle , Nunquid Deo cura est de Bobus ? doth God take any care of Oxen ? CHAP. V. A Confutation of the common conceiued Opinion of Witches and Witchcraft , and how detestable a sin it is to repair to them for counsel , or other help , in time of affliction . BUt whatsoever is reported or conceived of such manner of Witchcrafts , I dare avow to be false and fabulous ( cosenage , dotage , and poysoning excepted : ) neither is there any mention made of these kind of Witches in the Bible . If Christ had known them , he would not have pretermitted to inveigh against their presumption , in taking upon them his Office : as , to heal and cure diseases ; and to work such miraculous and supernatural things , as whereby he himself was specially known , believed and published to be God ; his actions and cures consisting ( in order and effect ) according to the power by our Witchmongers imputed to Witches . Howbeit , if there be any in these dayes afflicted in such strange sort , as Christs cures and patients are described in the New Testament to have been : we fly from trusting in God to trusting in Witches , who do not only in their cosening art take on them the office of Christ in this behalf ; but use his very phrase of speech to such Idolaters , as come to seek divine assistance at their hands , saying ; Go thy wayes , thy son or thy daughter , &c. shall do well , and be whole . It will not suffice to disswade a Witchmonger from his credulity , that he seeth the sequel and event to fall out many times contrary to their assertion ; but in such case ( to his greater condemnation ) he seeketh further to Witches of greater fame . If all fail , he will rather think he came in an hour too late , than that he went a mile too far . Truly I for my part cannot perceive what it is to goe a whoring after strange gods , if this be not . He that looketh upon his neighbours wife , and lusteth after her , hath committed adultery . And truly , he that in heart and by argument maintained the sacrifice of the Mass to be propitiatory for the quick and the dead , is an Idolater ; as also he that alloweth and commendeth creeping to the cross , and such like Idolatrous actions , although he bend not his corporall knees . In like manner I say , he that attributeth to a witch , such divine power , as duly and only appertaineth unto GOD ( which all Witchmongers do ) is in heart a blasphemer , an Idolater , and full of gross impiety , although he neither go nor send to her for assistance . CHAP. VI. A further confutation of Witches miraculous and omnipotent power , by invincible reasons and authorities , with disswasions from such fond credulity . IF Witches could do any such miraculous things , as these and other which are imputed to them , they might do them again and again , at any time or place , or at any mans desire : for the devil is as strong at one time as at another , as busie by day as by night , and ready enough to do all mischief , and careth not whom he abuseth : And insomuch as it is confessed , by the most part of Witchmongers themselves , that he knoweth not the cogitation of mans heart , he should ( me thinks ) sometimes appear , unto honest and credible persons , in such gross and corporal form , as it is said he doth unto Witches : which you shall never hear to be justified by one sufficient witness . For the devil indeed entreth into the mind , and that way seeketh mans confusion . The art alwayes presupposeth the power ; so as , if they say they can do this or that , they must shew , how and by what means they do it ; as neither the Witches nor the Witchmongers are able to do : For , to every action is required the faculty and ability of the agent or doer ; the aptness of the patient or subject ; and a convenient and possible application . Now the Witches are mortal , and their power dependeth upon the analogy and consonancy of their minds and bodies ; but with their minds they can but will and understand ; and with their bodies they can do no more , but as the bounds and ends of terrene sense will suffer : and therefore their power extended not to do such miracles , as surmounteth their own sense , and the understanding of others which are wiser than they ; so as here wanteth the vertue and power of the efficient . And in reason , there can be no more vertue in the thing caused , than in the cause , or that which proceedeth of or from the benefit of the cause . And we see , that ignorant and impotent women , or Witches , are the causes of incantations and charms ; wherein we shall perceive there is none effect , if we will credit our own experience and sense unabused , the rules of Philosophy , or the Word of God. For alas ! What an unapt instrument is a toothless , old , impotent , and unwieldy woman to flie in the air ; Truely , the Devil little needs such instruments to bring his purposes to pass . It is strange , that we should suppose , that such persons can work such feats : and it is more strange , that we will imagine that to be possible to be done by a witch ; which to nature and sense is impossible ; specially when our neighbours life dependeth upon our credulity therein ; and when we may see the defect of ability , which alwayes is an impediment both to the act , and also to the presumption thereof . And because there is nothing possible in law , that in nature is impossible ; therefore the judge doth not attend or regard what the accused man saith ; or yet would do : but what is proved to have been committed , and naturally falleth in mans power and will to do . For the law saith , that to will a thing impossible , is a sign of a mad-man , or of a fool , upon whom no sentence or judgement taketh hold . Furthermore , what Jury will condemn , or what Judge will give sentence or judgement against one for killing a man at Berwick , when they themselves , and many other saw that man at London , that very day , wherein the murther was committed ; yea though the party confess himself guilty therein , and twenty witnesses depose the same : But in this case also I say the Judge is not to weigh their testimony , which is weakened by Law ; and the Judges authority is to supply the imperfection of the case , and to maintain the right and equity of the same . Seeing therefore that some other things might naturally be the occasion and cause of such calamities as witches are supposed to bring ; let not us that profess the Gospel and knowledge of Christ , be bewitched to believe that they do such things , as are in nature impossible , and in sense and reason incredible ; If they say it is done through the Devils help , who can work miracles ; why doe not theeves bring their business to pass miraculously , with whom the Devil is as conversant as with the other : Such mischiefs as are imputed to witches , happen where no witches are , yea and continue when witches are hanged and burnt : why then should we attribute such effect to that cause , which being taken away , happeneth nevertheless ? CHAP. VII . By what means the name of Witches becometh so famous , and how diversly people be opinioned concerning them and their actions . SUrely the natural power of man or woman cannot be so inlarged , as to do any thing beyond the power and vertue given and ingraffed by God. But it is the will and mind of man , which is vitiated and depraved by the devil : neither doth God permit any more , than that which the natural order appointed by him doth require . Which natural order is nothing else , but the ordinary power of God , powred into every creature , according to his state and condition . But hereof more shall be said in the title of witches confessions . Howbeit you shall understand , that few or none are throughly perswaded , resolved , or satisfied , that witches can indeed accomplish all these impossibilities : but some one is bewitched in one point , and some are cosened in another , untill in fine , all these impossibilities , and many more , are by several persons affirmed to be true . And this I have also noted , that when any one is cosened with a cosening toye of witch-craft , and maketh report thereof accordingly , verifying a matter most impossible and false as it were upon his own knowledge , as being overtaken with some kind of illusion or other ( which illusions are right inchantments ) even the self-same man will deride the like proceeding out of another mans mouth , as a fabulous matter unworthy of credit . It is also to be wondered , how men ( that have seen some part of witches cosenages detected , and see also therein the impossibility of their own presumptions , and the folly and falshood of the witches confessions ) will not suspect , but remain unsatisfied , or rather obstinately defend the residue of witches supernatural actions : like as when a jugler hath discovered the slight and illusion of his principal feats , one would fondly continue to think , that his other petty juggling knacks of legierdemain are done by the help of a familiar : and according to the folly of some Papists , who seeing and confessing the Popes absurd Religion , in the erection and maintenance of Idolatry and Superstition , specially in Images , Pardons , and Reliques of Saints , will yet persevere to think , that the rest of his doctrine and trumpery is holy and good . Finally , many maintain and cry out for the execution of witches , that particularly believe never a whit of that which is imputed unto them ; if they be therein privately dealt withall , and substantially opposed and tryed in argument . CHAP. VIII . Causes that move as well Witches themselves as others to think that they can work impossibilities , with answers to certain objections : where also their punishment by Law is touched . CArdanus writeth , that the cause of such credulity consisteth in three points ; to wit , in the imagination of the melancholick , in the constancy of them that are corrupt therewith , and in the deceit of the Judges ; who being inquisitors themselves against hereticks and witches , did both accuse and condemn them , having for their labour the spoil of their goods : So as these inquisitors added many fables hereunto , lest they should seem to have done injury to the poor wretches , in condemning and executing them for none offence . But sithence ( saith he ) the springing up of Luthers sect , these Priests have tended more diligently upon the execution of them ; because more wealth is to be caught from them : insomuch as now they deal so loosly with witches ( through distrust of gains ) that all is seen to be malice , folly or avarice that hath been practised against them : And whosoever shall search into this cause , or read the chief writers hereupon , shall find his words true . It will be objected , that we here in England are not now directed by the Popes Laws ; and so by consequence our witches not troubled or convented by the Inquisitors Haereticae pravitatis . I answer , that in times past here in England , as in other nations , this order of discipline hath been in force and use ; although now some part of the old rigour be qualified by two several Statutes made in the first of Elizabeth , and 33 of Henry the eight . Nevertheless the estimation of the omnipotency of their words or charmes seemeth in those statutes to be somewhat maintained , as a matter hitherto generally received ; and not yet so looked into , as that it is refuted and decided . But how wisely soever the Parliament-house hath dealt therein , or how mercifully soever the Prince beholdeth the cause : if a poor old woman , supposed to be a Witch , be by the Civil or Canon Law convented ; I doubt , some Canon will be found in force , not only to give scope to the tormentor , but also to the hangman , to exercise their offices upon her . And most certain it is , that in what point soever any of these extremities , which I shall rehearse unto you , be mitigated , it is through the goodness of the Queens Majesty , and her excellent Magistrates placed amongst us : For as touching the opinion of our Writers therein in our age ; yea in our Countrey , you shall see it doth not only agree with foreign cruelty , but surmounteth it far . If you read a foolish Pamphlet dedicated to the Lord Darcy by W.W. 1582. you shall see that he affirmeth , that all those tortures are far too light , and their rigour too mild ; and that in that respect he impudently exclameth against our Magistrates , who suffer them to be but hanged , when murtherers , and such malefactors be so used , which deserve not the hundreth part of their punishments . But if you will see more folly and lewdness comprised in one lewd book , I commend you to Ri. Ga. a Windsor-man ; who being a mad-man , hath written according to his frantick humor , the reading whereof may satisfie a wise man , how mad all these Witch-mongers dealings be in this behalf . CHAP. IX . A conclusion of the first Book , wherein is fore-shewed the tyrannical cruelty of Witchmongers and Inquisitors ; with a request to the reader to peruse the same . ANd because it may appear unto the world what treacherous and faithless dealing , what extreme and intolerable tyranny , what gross and fond absurdities , what unnatural and uncivil discourtesie , what canker'd and spiteful malice , what outragious and barbarous cruelty , what lewd and false packing , what cunning and crafty intercepting , what bald and peevish interpretations , what abominable and devilish inventions ; and what flat and plain knavery is practised against these old women ; I will set down the whole order of the inquisition , to the everlasting , inexcusable , and apparent shame of all Witch-mongers . Neither will I insert any private or doubtful dealings of theirs ; or such as they can either deny to be usual , or justly cavil at ; but such as are published and renewed in all ages , since the commencement of Popery , established by Laws , practised by Inquisitors , priviledged by Princes , commended by Doctors , confirmed by Popes , Councels , Decrees , and Canons ; and finally be left of all Witch-mongers ; to wit , by such as do attribute to old women , and such like creatures , the power of the Creator . I pray you therefore , though it be tedious and intolerable ( as you would be heard in your miserable calamities ) so hear with compassion their accusations , examinations , matters given in evidence , confessions , presumptions , interrogatories , conjurations , cautions , crimes , tortures , and condemnations , devised and practised usually against them . BOOK II. CHAP. I. What testimonies and witnesses are allowed to give evidence against reputed Witches , by the report and allowance of the Inquisitors themselves , and such as are special writers herein . EXcommunicate persons , partakers of the fault , infants , wicked servants , and run-awaies are to be admitted to bear witness against their dames in this matter of Witch-craft , because ( saith Bodin the champion of Witch-mongers ) none that be honest are able to detect them . Hereticks also and Witches shall be received to accuse , but not to excuse a Witch . And finally , the testimony of all infamous persons in this case is good and allowed . Yea , one lewd person ( saith Bodin ) may be received to accuse and condemn a thousand suspected Witches . And although by law , a capital enemy may be challenged ; yet James Sprenger , and Henry Institor , ( from whom Bodin , and all the writers that ever I have read , do receive their light , authorities and arguments ) say ( upon this point of Law ) that the poor friendless old woman must prove that her capital enemy would have killed her , and that he hath both assaulted and wounded her ; otherwise she pleadeth all in vain . If the judge ask her , whether she have any capital enemies ; and she rehearse other , and forget her accuser : or else answer , that he was her capital enemy , but now she hopeth he is not so ; such a one is nevertheless admitted for a witness . And though by law , single witnesses are not admittable ; yet if one depose she hath bewitched her Cow ; another , her Sow ; and the third , her Butter : these ( saith M. Mal. and Bodin ) are not single witnesses ; because they agree that she is a Witch . CHAP. II The order of examination of Witches by the Inquisitors . WOmen suspected to be Witches , after their apprehension may not be suffered to go home , or to other places , to seek sureties : for then ( saith Bodin ) the people would be worse willing to accuse them ; for fear lest at their return home , they work revenge upon them : In which respect Bodin commendeth much the Scottish custome and order in this behalf : where ( he saith ) a hollow piece of wood or a chest is placed in the Church , into the which any body may freely cast a little scroll of paper , wherein may be contained the name of the Witch , the time , place , and fact , &c. And the same chest being locked with three several locks , are opened every fifteenth day by three Inquisitors or officers appointed for that purpose : which keep three several keys . And thus the accuser need not be known , nor shamed with the reproach of slander or malice to his poor neighbour . Item , There must be great perswasions used to all men , women , and children , to accuse old women of witch-craft . Item , There may alwaies be promised impunity and favour to Witches , that confess and detect others ; and on the contrary , there may be threatnings and violence practised and used . Item , The little children of Witches , which will not confess , must be attached , who ( if they be craftily handled , saith Bodin ) will confess against their own mothers . Item , Witches must be examined as suddenly , and as unawares as is possible : the which will so amaze them , that they will confess any thing , supposing the devil hath forsaken them ; whereas , if they should first be committed to prison , the devil would tamper with them , and inform them what to do . Item , The Inquisitor , judge , or examiner , must begin with small matters first . Item , They must be examined , whether their parents were Witches or no : for Witches ( as these Doctors suppose ) come by propagation . And Bodin setteth down this principle in Witchcraft , to wit , Si saga sit mater , sic etiam est filia : howbeit the law forbiddeth it , Ob sanguinis reverentiam . Item , The examiner must look stedfastly upon their eyes : for they cannot look directly upon a mans face ( as Bodin affirmeth in one place , although in another he saith , that they kill and destroy both men and beasts with their looks . ) Item , She must be examined of all accusations , presumptions , and faults , at one instant ; left Satan should afterwards disswade her from confession . Item , A Witch may not be put in prison alone , lest the Devil disswade her from confession , through promises of her indemnity . For ( saith Bodin ) some that have been in the goal have proved to fly away , as they were wont to do when they met with Diana and Minerva , &c. and so brake their own necks against the stone-walls . Item , If any deny her own confession made without torture , she is nevertheless by that confession to be condemned , as in any other crime . Item , The Judges must seem to be in a pitiful countenance , and to bemoan them ; saying , that , It was not they , but the Devil that committed the murther , and that he compelled them to do it ; and must make them believe that they think them to be innocents . Item , If they will confess nothing but upon the rack or torture ; their apparel must be changed ; and every hair in their body must be shaven off with a sharp razor . Item , If they have charms for taciturnity , so as they feel not the common tortures , and therefore confess nothing : then some sharp instrument must be thrust betwixt every nail of their fingers and toes ; which ( as Bodin saith ) was King Childeberts devise , and is to this day of all others the most effectual : For by means of that extreme pain , they will ( saith he ) confess any thing . Item , Paulus Grillandus , being an old doer in these matters : wisheth that when Witches sleep , and feel no pain upon the torture , Domine labia mea aperies should be said ; and so ( saith he ) both the torments will be felt , and the truth will be uttered : Et sic ars deluditur arte . Item , Bodin saith , that at the time of examination , there should be a semblance of great ado , to the terrifying of the Witch ; and that a number of instruments , ginns , manacles , ropes , halters , fetters , &c. be prepared , brought forth , and laid before the examinate : and also that some be procured to make a most horrible and lamentable cry , in the place of torture , as though he or she were upon the rack , or in the tormentors hands : so as the examinate may hear it whiles she is examined , before she her self be brought into the prison ; and perhaps ( saith he ) she will by this means confess the matter . Item , There must be subborned some crafty spy , that may seem to be a prisoner with her in the like case ; who perhaps may in conference undermine her , and so bewray and discover her . Item , If she will not yet confess , she must be told that she is detected , and accused by other of her companions ; and although in truth there be no such matter : and so perhaps she will confess , the rather to be revenged upon her adversaries and accusers . CHAP. III. Matters of Evidence against Witches . IF an old woman threaten or touch one being in health , who dieth shortly after ; or else is infected with the Leprosie , Apoplexie , or any other strange disease : it is ( saith Bodin ) a permanent fact , and such an evidence , as condemnation , or death must insue , without further proof : if any body have mistrusted her , or said before that she was a Witch . Item , If any come in , or depart out of the chamber or house , the doors being shut ; it is an apparent and sufficient evidence to a witches condemnation , without further tryal : which thing Bodin never saw : If he can shew me that feat ; I will subscribe to his folly . For Christ after his resurrection used the same : not as a ridiculous toy , that every Witch might accomplish ; but as a special miracle , to strengthen the faith of the Elect. Item , If a woman bewitch any bodies eyes , she is to be executed without further proof . Item , If any inchant or bewitch mens Beasts , or Corn , or flie in the air , or make a Dog speak , or cut off any mans members , and unite them again to men or childrens bodies ; it is sufficient proof to condemnation . Item , Presumptions and conjectures are sufficient proofs against Witches . Item , If three witnesses do but say , Such a woman is a Witch ; then it is a clear case that she is to be executed with death . Which matter Bodin saith is not only certain by the Canon and Civil Laws , but by the opinion of Pope Innocent , the wisest Pope ( as he saith ) that ever was . Item , The complaint of any one man of credit is sufficient to bring a poor woman to the rack or pully . Item , A condemned or infamous persons testimony is good and allowable in matters of Witch-craft . Item , A Witch is not to be delivered , though she endure all the tortures , and confess nothing ; as all other are in any criminal cases . Item , Though in other cases the depositions of many women at one instant are disabled , as sufficient in law ; because of the imbecility and frailty of their nature or sex , yet in this matter one woman , though she be a party , either accuser or accused , and be also infamous and impudent ( for such are Bodins words ) yea and already condemned : she may nevertheless serve to accuse and condemn a Witch . Item , A witness uncited , and offering himself in this case is to be heard , and in none other . Item , A captial Enemy ( if the enmity be pretended to grow by means of Witchcraft ) may object against a Witch ; and none exception is to be had or made against him . Item , Although the proof of perjury may put back a witness in all other causes ; yet in this a perjured person is a good and lawful witness , Item , The Proctors and Advocates in this case are compelled to be witnesses against their Clients , & in none other case they are to be constrained thereunto . Item , None can give evidence against Witches , touching their assemblies , but Witches only : ( as Bodin saith ) none other can do it . Howbeit , Ri. Ga. writeth , that he came to the God-speed , and with his sword and Buckler killed the Devil ; or at the last he wounded him so sore , that he made him stink of Brimstone . Item , Bodin saith that because this is an extraordinary matter ; there must herein be extraordinary dealing : and all manner of wayes are to be used , direct and indirect . CHAP. IV. Confessions of Witches , whereby the are condemned . SOme Witches confess ( saith Bodin ) that are desirous to dye ; not for glory , but for despair : because they are tormented in their life time : But these may not be spared ( saith he ) although the law doth excuse them . The best and surest confession is at strife , to her ghostly father . Item , If she confess many things that are false , and one thing that may be true ; she is to be taken and executed upon that confession . Item , She is not so guilty that confesseth a falshood or a lye , and denyeth a truth ; as she that answereth by circumstance . Item , An equivocal or doubtful answer is taken for a confession against a Witch . Item , Bodin reporteth , that one confessed that he went out , or rather up in the air , and was transported many miles to the Fairies dance , only because he would spy unto what place his wife went to hagging , and how she behaved her self : Whereupon was much ado among the Inquisitors and Lawyers , to discuss whether he should be executed with his wife or no : But it was concluded that he must die , because he bewrayed not his wife : the which he forbare to do , Propter reverentiam honoris & familiae . Item , If a woman confess freely herein , before question be made ; and yet afterward deny it : she is nevertheless to be burned . Item , They affirm that this extremity is herein used , because not one among a thousand Witches is detected . And yet it is affirmed by Sprenger in M. Mal. that there is not so little a Parish , but there are many Witches known to be there . CHAP. V. Presumptions , whereby Witches are condemned . IF any womans Child chance to dye at her hand , so as no body knoweth how ; it may not be thought or presumed that the Mother killed it , except she be supposed a Witch , and in that case it is otherwise ; for she must upon that presumption be executed ; except she can prove the negative or contrary . Item , If the child of a woman that is suspected to be a Witch , be lacking or gone from her ; it is to be presumed , that she hath sacrificed it to the Devil : except she can prove the negative or contrary . Item , Though in other persons , certain points of their Confessions may be thought erroneous , and imputed to error : yet in Witches causes ) all oversights , imperfections , and escapes must be adjudged impious and malicious ; and tend to her confusion and condemnation . Item , Though a Theif be not said in law to be infamous in any other matter than in theft ; yet a Witch defamed of witchcraft is said to be defiled with all manner of faults and infamies universally , though she were not condemned ; but ( as I said ) defamed with the name of Witch : For rumors and reaports are sufficient ( saith Bodin ) to condemn a Witch . Item , If any man , woman , or child do say , that such a one is a Witch ; it is a most vehement suspicion ( saith Bodin ) and sufficient to bring her to rack ; though in all other cases it be directly against law . Item , In presumptions and suspicions against a Witch , the common brute or voyce of the people cannot err . Item , If a woman , when she is apprehended , cry out , or say ; I am undone ; Save my life ; I will tell you how the matter standeth , &c. she is thereupon most vehemently to be suspected and condemned to dy . Item , Though a Conjurer be not to be condemned for curing the diseased by vertue of his Art ; yet must a Witch die for the like case . Item , The behaviour , looks , becks , and countenance of a woman , are sufficient signes , whereby to presume she is a Witch : for always they look down to the ground , and dare not look a man full in the face . Item , If their Parents were thought to be Witches , then it is certainly to be presumed that they are so : but it is not so to be thought of Whores . Item , It is a vehement presumption if she cannot weep , at the time of her examination : and yet Bodin saith , that a Witch may shed three drops out of her right eye . Item , It is not only a vehement suspition , and presumption , but an evident proof of a Witch ; if any man or beast dye suddenly where she hath been seen lately ; although her witching-stuffe be not found or espyed . Item , If any , body use familiarity or company with a Witch convicted , it is a sufficient presumption against that person to be adjudged a Witch . Item , That evidence that may serve to bring in any other person to examination , may serve to bring a Witch to her condemnation . Item , Herein judgment must be pronounced and executed ( as Bodin saith , without order , and not like to the orderly proceeding and form of judgment in other crimes . Item , A Witch may not be brought to the torture suddenly ; or before long examination , least she go away scot-free : for they feel no torments , and therefore care not for the same , as Bodin affirmeth . Item , Little children may be had to the torture at the first dash ; but so may it not be done with old women ; as is aforesaid . Item , If she have any privy mark under her arm-pits , under her hair , under her lip , or in her buttock , or in her privities : it is a presumption sufficient for the Judge to proceed and give sentence of death upon her . The only pity they shew to a poor woman in this case , is : that though she be accused to have slain any body with her Inchantments ; yet if she can bring forth the party alive , she shall not be put to death : Whereat I marvel , in as much as they can bring the Devil in any bodies likeness and representation . Item , Their Law saith , that an uncertain presumption is sufficient , when a certain presumption faileth . CHAP. VI. Particular Interrogatories used by the Inquisitors against Witches . I Need not stay to confute such partial and horrible dealings , being so apparently impious , and full of tyranny , which except I should have so manifestly detected , even with their own writings and assertions , few or none would have believed : But for brevities sake I will pass over the same ; supposing that the citing of such absurdities may stand for a sufficient confutation thereof . Now therefore I will proceed to a more particular order and manner of examinations , &c. used by the Inquisitors , and allowed for the most part throughout all Nations . First , the Witch must be demanded , why she touched such a child , or such a cow , &c. and afterward the same child or cow fell sick or lame , &c. Item , Why her two Kine give more milk than her neighbours . And the note before mentioned is here again set down , to be specially observed of all men : to wit , that though a Witch cannot weep , yet she may speak with a crying voyce . Which assertion of weeping is false , and contrary to the saying of Seneca , Cato , and many others ; which affirm , that a woman weepeth when she meaneth most deceipt ; and therefore saith M. Mal. she must be well looked unto , otherwise she will put spittle privily upon her cheeks , & seem to weep , which rule also Bodin saith is infallible . But alas that tears should be thought sufficient to excuse or condemn in so great a cause , and so weighty a tryal ! I am sure that the worst sort of the children of Israel wept bitterly : yea , if there were any Witches at all in Israel , they wept : For it is written , That all the children of Israel wept . Finally , if there be any Witches in Hell , I am sure they weep ; for there is weeping , wailing , and gnashing of teeth . But , God knoweth , many an honest Matron cannot sometimes in the heaviness of her heart , shed tears ; the which oftentimes are more ready and common with crafty queans and strumpets , than with sober women : For we read of two kinds of tears in a womans eye , the one of true grief , the other of deceipt : And it is written , that Dediscere flere foeminium est mendacium : which argueth , that they lye , which say , that wicked women cannot weep . But let these Tormentors take heed , that the tears in this case which run down the widows cheeks , with their cry spoken by Jesus Syrach , be not heard above . But lo what learned , godly , and lawful means these Popish Inquisitors have invented for the trial of true or false tears . CHAP. VII . The Inquisitors tryal of Weeping by Conjuration . I Conjure thee by the amorous tears , which Jesus Christ our Saviour shed upon the Cross for the salvation of the world ; and by the most earnest and burning tears of his Mother the most glorious Virgin Mary , sprinkled upon his wounds late in the evening ; and by all the tears , which every Saint and elect Vessel of God hath poured out here in the world , and from those eyes he hath wiped away all tears ; that if thou be without fault , thou mayst pour down tears abundantly ; and if thou be guilty , that thou weep in no wise : In the name of the Father , of the Son , and of the Holy-Ghost ; Amen . And note , saith he , that the more you conjure , the less she weepeth . CHAP. VIII . Certain Cautions against Witches , and of their Tortures to procure Confession . BUt to manifest their further follies , I will recite some of their cautions , which are published by the ancient Inquisitors , for perpetual lessons of their successors : as followeth . The first caution is that , which was last rehearsed concerning weeping ; the which ( say they ) is an infallible note . Secondly , the Judg must beware she touch no part of him , specially of his bare skin : and that he always wear about his neck conjured Salt , Palm , Hearbs , and Wax hallowed ; which ( say they ) are not only approved to be good by the Witches confessions ; but also by the use of the Romish Church , which halloweth them only for that purpose . Item , she must come to her arreignment backward , to wit , with her tail to the Judges face , who must make many crosses , at the time of her approaching to the Bar. And least we should condemn that for superstition , they prevent us with a figure , and tell us , that the same superstition may not seem superstitious unto us . But this resembleth the perswasion of a theif , that disswadeth his son from stealing ; and nevertheless telleth him that he may pick or cut a purse , and rob by the high way . One other caution is , that she must be shaven , so as there remain not one hair about her : for sometimes they keep secrets for taciturnity , and for other purposes also in their hair , in their privities , and between their skin and their flesh : For which cause I marvel they flea them not : for one of their Witches would not burn , being in the midst of the flame , as M. Mal. reporteth ; until a charm written in a little scroll was espyed to be hidden between her skin and flesh , and taken away . And this so gravely and faithfully set down by the Inquisitors themselves , that one may believe it if he list , though indeed it be a very lye . The like citeth Bodin , of a Witch that could not be strangled by the Executioner , do what he could . But it is most true , that the Inquisitor Cumanus in one year did shave one and fourty poor women ; and burnt them all when he had done . Another caution is , that at the time and place of torture , the hallowed things aforesaid , with the seven words spoken on the Cross , be hanged about the Witches neck ; and the length of Christ in wax be knit about her bare naked body , with Reliques of Saints , &c. All which stuffe ( say they ) will so work within and on them , as when they are racked and tortured , they can hardly stay or hold themselves from confession . In which case , I doubt not but that Pope , which blasphemed Christ , and cursed his Mother for a Peacock , and cursed God with great despights for a piece of Pork , with less compulsion would have renounced the Trinity , and have worshipped the Devil upon his knees . Another caution is , that after she hath been racked , and passed over all tortures devised for that purpose ; and after that she hath been compelled to drink holy water , she be conveyed again to the place of torture : and that in the midst of her torments , her accusations be read unto her ; and that the witnesses ( if they will ) be brought face to face unto her : and finally , that she be asked , whether for trial of her innocency she will have judgment , Candentis ferri , which is , To carry a certain weight of burning Iron in her bare hand . But that may not ( say they ) in any wise be granted : For both M. Mal. and Bodin also affirm , that many things may be promised , but nothing need be performed : for why , they have authority to promise , but no Commission to perform the same . Another caution is , that the Judge take heed , that when she once beginneth to confess , he cut not off her examination , but continue it night and day . For many times , whiles they go to dinner , she returneth to her vomit . Another caution is , that after the Witch hath confessed the annoying of men and beasts , she be asked how long she hath had Incubus , when she renounced , the faith , and made the real league , and what that league is , &c. And this is indeed the chief cause of all their incredible and impossible confessions : for upon the rack , when they have once begun to lye , they will say what the Tormentor list . The last caution is , that if she will not confess , she be had to some strong Castle or Goal . And after certain days , the Jayler must make her believe he goeth into some far Countrey : and then some of her friends must come in to her , and promise her , that if she will confess to them , they will suffer her to escape out of Prison : which they may well do , the Keeper being from home . And this way ( saith M. Mal. ) hath served , when all other means have failed . And in this place it may not be omitted , that above all other times , they confess upon frydayes . Now saith James Sprenger , and Henry Institor , we must say all , to wit : If she confess nothing , she should be dismissed by law ; and yet by order she may in no wise be bailed , but must be put into close Prison , and there be talked withal by some crafty person ; those are the words , and in the mean while there must be some eves-droppers with pen and ink behind the wall , to hearken and note what she confesseth : or else some of her old companions and acquaintance may come in and talk with her of old matters , and so by eves-droppers be also bewrayed ; so as there shall be no end of torture before she have confessed what they will. CHAP. IX . The fifteen crimes laid to the charge of Witches by Witchmongers ; specially by Bodin in Daemonomania . THey deny God , and all Religion . Answ . Then let them dye therefore , or at the least be used like Infidels , or Apostates . They curse , blaspheme , and provoke God with all despite . Answ . Then let them have the Law expressed in Levit. 24. and Deut. 13. & 17. They give their faith to the Devil , and they worship and offer sacrifice unto him . Answ . Let such also be judged by the same law . They do solemnly vow and promise all their progenie unto the Devil . Answ . This promise proceedeth from an unsound mind , and is not to be regarded ; because they cannot perform it , neither will it be proved true : Howbeit , if it be done by any that is sound of mind , let the curse of Jeremy , 32.36 . light upon them , to wit , the Sword , Famine , and Pestilence . They sacrifice their own children to the Devil before baptism , holding them up in the air unto him , and then thrust a needle into their brains . Answ . If this be true , I maintain them not herein : but there is a law to judg them by . Howbeit , it is so contrary to sense and nature , that it were folly to believe it ; either upon Bodins bare word , or else upon his presumptions ; especially when so small commodity , and so great danger and inconvenience insueth to the Witches thereby . They burn their Children when they have sacrificed them . Answ . Then let them have such punishment , as they that offered their children unto Moloch , Lev. 20. But these be meer devises of Witchmongers and Inquisitors , that with extream tortures have wrung such Confessions from them ; or else with false reports have believed them ; or by flattery and fair words and promises have won it at their hands , at the length . They swear to the Devil to bring as many into that society as they can . Answ . This is false , and so proved elsewhere . They swear by the name of the Devil . Answ . I never heard any such Oath , neither have we warrant to kill them that so do swear ; though indeed it be very lewd and impious . They use incestuous adultery with spirits . Answ . This is a stale ridiculously , as is proved apparently hereafter . They boil Infants , after they have murthered them unbaptized , until their flesh be made potable . Answ . This is untrue , incredible , and impossible . They eat the flesh and drink the bloud of men and children openly . Answ . Then are they akin to the Anthropophagi and Canibals : But , I believe never an honest man in England nor in France , will affirm that he hath seen any of these persons , that are said to be Witches , do so ; if they should , I believe it would poyson them . They kill men with poyson . Answ . Let them be hanged for their labour . They kill mens Cattel . Answ . Then let an action of trespass be brought against them for so doing . They bewitch mens corn , and bring hunger and barrenness into the country ; they ride and flie in the air , bring storms , make tempests , &c. Answ . Then will I worship them as Gods ; for those be not the works of man , nor yet of a Witch : as I have elsewhere proved at large . They use venery with a Devil called Incubus , even when they lye in bed with their husbands , and have children by them , which become the best Witches . Answ . This is the last lye , very ridiculous , and confuted by me elsewhere . CHAP. X. A refutation of the former surmised Crimes patched together by Bodin , and the only way to escape the Inquisitors . IF more ridiculous or abominable crimes could have beeen invented , these poor women ( whose chief fault is that they are scolds ) should have been charged with them . In this libel you do see , is contained all that Witches are charged with ; and all that also , which any Witchmonger surmiseth , or in malice imputeth unto Witches power and practise . Some of these crimes may not only be in the power and will of a Witch , but may be accomplished by natural means : and therefore by them the matter in question is not decided , to wit ; whether a Witch can work wonders supernaturally ; For many a knave and whore doth more commonly put in execution those lewd actions , than such as are called Witches , and are hanged for their labour . Some of these crimes also laid unto Witches charge , are by me denyed , and by them cannot be proved to be true , or committed by any one Witch . Othersome of these crimes likewise are so absurd , supernatural , and impossible , that they are derided almost of all men , and as false , fond , and fabulous reports condemned : insomuch as the very Witchmongers themselves are ashamed to hear of them . If part be untrue , why may not the residue be thought false : For all these things are laid to their charge at one instant , even by the greatest Doctors and Patrons of the Sect of Witchmongers , producing as many proofs for Witches supernatural and impossible actions , as for the other : So as , if one part of their accusation be false , the other part deserveth no credit . If all be true that is alledged of their doings , why should we believe in Christ , because of his miracles , when a Witch doth as great wonders as ever he did ? But it will be said by some ; As for those absurd and Popish writers , they are not in all their allegations , touching these matters , to be credited . But I assure you , that even all sorts of writers herein ( for the most part ) the very Doctors of the Church to the School-men , Protestants , and Papists , learned and unlearned , Poets and Historiographers , Jews , Christians , or Gentiles agree in these impossible and ridiculous matters . Yea and these writers , out of whom I gather most absurdities , are of the best credit and authority of all writers in this matter . The reason is , because it was never throughly looked into ; but every fable credited ; and the word ( Witch ) named so often in Scripture . They that have seen further of the Inquisitors orders and customs , say also ; that there is no way in the world for these poor women to escape the Inquisitors hands , and so consequently burning : but to gild their hands with money , whereby oftentimes they take pity upon them , and deliver them , as sufficiently purged : For they have authority to exchange the punishment of the body with the punishment of the purse , applying the same to the office of their Inquisition : whereby they reap such profit , as a number of these silly women pay them yearly pensions , to the end they may not be punished again . CHAP. XI . The opinion of Cornelius Agrippa concerning Witches , of his pleading for a poor woman accused of witchcraft , and how he convinced the Inquisitors . COrnelius Agrippa saith , that while he was in Italy , many Inquisitors in the Dutchie of Millen troubled divers most honest and noble Matrons , privily wringing much money from them , until their knavery was detected : Further he saith , that being an Advocate or Counsellor in the Common-wealth of Maestright in Brabant , he had sore contention with an Inquisitor , who through unjust accusations drew a poor woman of the Country into his butchery , and to an unfit place ; not so much to examine her , as to torment her , whom when C. Agrippa had undertaken to defend , declaring that in the things done , there was no proof , no sign or token that could cause her to be tormented ; the Inquisitor stoutly denying it , said ; One thing there is , which is proof and matter sufficient : for her mother was in times past burned for a Witch . Now when Agrippa replyed , affirming that this Article was impertinent , and ought to be refused by the Judg , as being the deed of another ; alledging to the Inquisitor reasons and law for the same : he replyed again , that this was true , because they used to sacrifice their children to the Devil , assoon as they were born ; and also because they usually conceived by spirits transformed into mans shape , and that thereby witchcraft was naturally ingraffed into this child , as a disease that cometh by inheritance . C. Agrippa replying against the Inquisitors folly and superstitious blindness , said ; O thou wicked Priest ! Is this thy Divinity ? Dost thou use to draw poor guiltless women to the rack by these forged devises ? Dost thou with such sentences judge others to be Hereticks , thou being more a Heretick than either Faustus , or Donatus ? Be it as thou sayest , Dost thou not frustrate the grace of Gods Ordinance ; namely Baptism ? Are the words in Baptism spoken in vain ? Or shall the Devil remain in the child , or it in the power of the Devil , being there and then consecrated to Christ Jesus , in the Name of the Father , the Son , and the Holy-Ghost ? And if thou defend their false opinions , which affirm , that Spirits accompanying with women , can ingender ; yet dotest thou more than any of them , which never believed that any of those Devils , together with their stoln seed , do put part of that their seed or nature into the creature . But though indeed we be born the children of the Devil and damnation , yet in baptism , through grace in Christ , Satan is cast out , and we are made new creatures in the Lord , from whom none can be separated by another mans deed . The Inquisitor being hereat offended , threatned the Advocate to proceed against him , as a supporter of Hereticks or Witches ; yet nevertheless , he ceased not to defend the silly woman , and through the power of the Law he delivered her from tho claws of the bloudy Monk , who with her accusers , were condemned in a great sum of money to the Charter of the Church of Mentz , and remained infamous after that time almost to all men . But by the way , you must understand , that this was but a pety Inquisitor , and had not so large a Commission as Cumanus , Sprenger , and such other had ; nor yet as the Spanish Inquisitors at this day have ; For these will admit no Advocates now unto the poor souls , except the Tormentor or Hangman may be called an Advocate . You may read the sum of this Inquisition in few words set out by M. John Fox in the Acts and Monuments : For Witches and Hereticks are among the Inquisitors of like reputation ; saving that the extremity is greater against Witches , because through their simplicity , they may the more boldly tyrannize upon them , and triumph over them . CHAP. XII . What the fear of death and feeling of torments may force one to do , and that it is no marvel though Witches condemn themselves by their own confessions so tyrannically extorted . HE that readeth the Ecclesiastical histories , or remembreth the persecutions in Queen Maries time , shall find , that many good men have fallen for fear of persecution , and returned unto the Lord again : What marvel then , though a poor woman , such a one as is described elsewhere , and tormented as is declared in these latter leaves , be made to confess such absurd and false impossibilities ; when flesh and bloud is unable to endure such trial ? Or how can she in the midst of such horrible tortures and torments , promise unto her self constancy ; or forbear to confess any thing ? Or what availeth it her , to persevere in the denial of such matters as are laid to her charge unjustly ; when on the one side there is never any end of her torments ; on the other side , if she continue in her assertion , they say she hath charms for taciturnity or silence ? Peter the Apostle renounced , cursed , and forsware his master and our Saviour Jesus Christ , for fear of a wenches menaces ; or rather at a question demanded by her , wherein he was not so circumvented , as these poor Witches are , which be not examined by girles , but by cunning Inquisitors ; who having the spoil of their goods , and bringing with them into the place of judgement , minds to maintain their bloudy purpose , spare no manner of allurements , threatnings , nor torments , until they have wrung out of them all that , which either maketh to their own desire , or serveth to the others destruction . Peter ( I say ) in the presence of his Lord and Master Christ , who had instructed him in true knowledge many years , being forewarned , not passing four or five hours before , and having made a real league , and a faithful promise to the contrary , without any other compulsion than ( as hath been said ) by a question proposed by a girl ; against his conscience , forsook , thrice denied , and abandoned his said Master ; and yet he was a man illuminated , and placed in dignity aloft , and neerer to Christ by many degrees , than the Witch , whose fall could not be so great as Peters ; because she never ascended half so many steps . A Pastors declination is much more abominable than the going astray of any of his sheep : as an Ambassadours conspiracy is more odious , than the falshood of a common person ; or as a Captains treason is more mischievous , than a private souldiers mutiny . If you say , Peter repented ; I answer , that the Witch doth so likewise sometimes ; and I see not in that case , but mercy may be imployed upon her . It were a mighty temptation to a silly old woman , that a visible Devil ( being in shape so ugly , as Danaeus and others say he is ) should assault her in manner and form as is supposed , or rather avowed ; specially when there is promise made that none shall be tempted above their strength . The poor old Witch is commonly unlearned , unwarned , and unprovided of counsel and friendship , void of judgement and discretion to moderate her life and communication , her kind and gender more weak and frail than the masculine , and much more subject to melancholy ; her bringing up and company is so base , that nothing is to be looked for in her , specially of these extraordinary qualities ; her age also is commonly such , as maketh her decrepite , which is a disease that moveth them to these follies . Finally , Christ did clearly remit Peter , though his offence was committed both against his divine and humane nature ; yea afterwards he did put him in trust to feed his sheep , and shewed great countenance , friendship , and love unto him : And therefore I see not , but we may shew compassion upon these poor souls , if they shew themselves sorrowful for their misconceipts and wicked imaginations . BOOK III. CHAP. I. The Witches bargain with the Devil , according to M. Mal. Bodin , Nider , Danaeus , Psellus , Erastus , Hemingius , Cumanus , Aquinas , Bartholomaeus , Spineus , &c. THat which in this matter of Witchcraft hath abused so many , and seemeth both so horrible and intolerable , is a plain bargain , that ( they say ) is made betwixt the devil and the Witch . And many of great learning conceive it to be a matter of truth , and in their writings publish it accordingly ; the which ( by Gods grace ) shall be proved as vain and false as the rest . The order of their bargain or profession is double ; the one solemn and pulick , the other secret and private . That which is called solemn or publick , is where Witches come together at certain assemblies , at the times prefixed , and do not only see the Devil in visible form ; but confer and talk familiarly with him . In which conference the Devil exhorteth them to observe their fidelity unto him , promising them long life and prosperity . Then the Witches assembled , commend a new disciple ( whom they call a novice ) unto him : and if the Devil find that young Witch apt and forward in renunciation of Christian Faith , in despising any of the seven Sacraments , in treading upon Crosses , it spitting at the time of the elevation , in breaking their fast on fasting-daies , and fasting on Sundaies ; the Devil giveth forth his hand , and the novice joyning hand in hand with him , promiseth to observe and keep all the Devils commandements . This done , the Devil beginneth to be more bold with her , telling her plainly , that all this will not serve his turn ; and therefore requireth homage at her hands : yea he also telleth her , that she must grant him both her body and soul to be tormented in everlasting fire ; which she yieldeth unto : Then he chargeth her , to procure as many men , women , and children also , as she can , to enter into this society . Then he teacheth them to make ointments of the bowels and members of children , whereby they ride in the air , and accomplish all their desires : So as , if there be any children unbaptized , or not guarded with the sign of the cross , or orizons ; then the Witches may and do catch them from their mothers sides in the night , or out of their cradles , or otherwise kill them with their ceremonies ; and after burial steal them out of their graves , and seeth them in a chaldron , until their flesh be made potable . Of the thickest whereof they make ointments , whereby they ride in the air , but the thinner potion they put into flaggons , whereof whosoever drinketh , observing certain ceremonies , immediately becometh a master , or rather a mistress in that practise and faculty . CHAP. II. The order of the Witches homage done ( as it is written hy lewd Inquisitors and peevish Witch-mongers ) to the devil in person ; of their songs and dances , and namely of Lavolta , and of other ceremonies , also of their excourses . SOmetimes their homage with their oath and bargain is received for a certain term of years ; sometimes for ever : Sometimes it consisteth in the denial of the whole faith , sometimes in part . The first is , when the soul is absolutely yielded to the Devil and hell fire : the other is , when they have but bargained to observe certain ceremonies and statutes of the Church ; as to conceal faults at Shrift , to fast on Sundaies , &c. And this is done either by oath , protestation of words , or by obligation in writing , sometimes sealed with wax , sometimes signed with bloud , sometimes by kissing the Devils bare buttocks ; as did a Doctor called Edlin , who ( as Bodin saith ) was burned for Witchcraft . You must also understand , that after they have delicately banqueted with the Devil and the lady of the Fayries ; and have eaten up a fat Ox , and emptied a Butt of Malmsie , and a Binn of Bread at some Noble mans house , in the dead of the night , nothing is missed of all this in the morning : For the Lady Sibylla , Minerva ; or Diana with a golden rod striketh the vessel and the binn , and they are fully replenished again : Yea , she causeth the Bullocks bones to be brought and laid together upon the hide , and lappeth the four ends thereof together , laying her golden rod thereon , and then riseth up the Bullock again in his former estate and condition : and yet at their return home , they are like to starve for hunger ; as Spineus saith . And this must be an infallible rule , that every fortnight , or at the least every moneth , each Witch must kill one childe at the least for her part . And here some of Bodin's lies may be inserted , who saith , that at these Magical assemblies , the Witches never fail to dance ; and in their dance they sing these words ; Har har , Devil devil , dance here , dance here , play here , play here , Sabbath , sabbath : And whiles they sing and dance , every one hath a broom in her hand , and holdeth it up aloft . Item , he saith , that these night-walkings , or rather night-dancings , brought out of Italy into France , that dance which is called La volta . A part of their league is , to scrape off the oyl , which is received in extream folly ( unction I should have said ) : But if that be so dangerous , they which sock the corps had need to take great care , that they rub not off the oyl , which divers other waies may also be thrust out of the forehead ; and then I perceive all the vertue thereof is gone , and farewell it . But I marvel how they take upon them to preserve the water powred on them in Baptism , which I take to be largely of as great force as the other ; and yet I think is commonly wiped and washed off , within four and twenty hours after baptism : but this agreeth with the residue of their folly . And this is to be noted , that the Inquisitors affirm , that during the whole time of the Witches excourse , the Devil occupieth the room and place of the Witch , in so perfect a similitude , as her husband in his bed , neither by feeling , speech , nor countenance , can discern her from his wife . Yea the wife departeth out of her husbands arms insensibly , and leaveth the Devil in her room visibly . Wherein their credulity is incredible , who will have a very body in the fained play , and a phantastical body in the true bed : and yet ( forsooth ) at the Name of Jesus , or at the sign of the Cross , all these bodily Witches they say ) vanish away . CHAP. III. How Witches are summoned to appear before the Devil , of their riding in the air , of their accompts , of their conference with the Devil , of his supplies , and their conference ; of their farewel and sacrifices , according to Danaeus , Psellas , &c. HItherto for the most part , are the very words contained in M. Mal. or Bodin , or rather in both ; or else in the new M. Mal. or at the leastwise of some writer or other , that maintaineth the almighty power of Witches . But Danaeus saith , the Devil oftentimes in the likeness of a summoner , meeteth them at Markets and Fairs , and warneth them to appear in their assemblies , at a certain hour in the night , that he may understand whom they have slain , and how they have profited . If they be lame , he saith the Devil delivereth them a staff , to convey them thither invisibly through the air ; and that then they fall a dancing and singing of bawdy-songs , wherein he leadeth the dance himself : Which dance , and other conferences being ended , he supplieth their wants of powders and roots to intoxicate withal ; and giveth to every novice a mark , either with his teeth , or with his claws , and so they kiss the Devils bare buttocks , and depart : not forgetting every day afterwards to offer to him , Dogs , Cats , Hens , or bloud of their own . And all this doth Danaeus report as a truth , and as it were upon his own knowledge . And yet elsewhere he saith , In these matters they do but dream , and do not those things indeed , which they confess through their distemperature , growing of their melancholick humor : and therefore ( saith he ) these things , which they report of themselves , are but meer illusions . Psellus addeth hereunto , that certain magical hereticks , to wit ; the Eutychyans , assemble themselves every Good-friday at night ; and putting out the candles , do commit incestuous adultery , the father with the daughter , the sister with the brother , and the son with the mother ; and the ninth moneth they return and are delivered ; and cutting their children in pieces , fill their pots with their bloud ; then burn they the carkasses , and mingle the ashes therewith , and so preserve the same for Magical purposes . Cardanus writeth ( though in mine opinion not very probably ) that these excourses , dancings , &c. had their beginning from certain Hereticks called Dulcini , who devised those feasts of Bacchus which are named Orgia , whereunto these kind of people openly assembled ; and beginning with riot , ended with this folly : Which feasts being prohibited , they nevertheless haunted them secretly ; and when they could not do so , then did they it in cogitation only ; and even to this day ( saith he ) there remaineth a certain image or resemblance thereof among our melancholick women . CHAP. IV. That there can no real league be made with the devil the first author of the league , and the weak proofs of the adversaries for the same . IF the league be untrue , as are the residue of their confessions , the Witchmongers arguments fall to the ground : for all the writers herein hold this bargain for certain , good , and granted , and as their only maxim . But surely the indentures , containing those covenants , are sealed with butter ; and the labels are but bables . What firm bargain can be made betwixt a carnal body and a spiritual ? Let any wise or honest man tell me , that either hath been a party , or a witness ; and I will believe him . But by what authority , proof , or testimony ; and upon what ground all this geer standeth , if you read M. Mal. you shall find to the shame of the reporters ( who do so vary in their tales , and are at such contrariety : ) and to the reproach of the believers of such absurd lies . For the beginning of the credit hereof , resteth upon the confession of a baggage young fellow , condemned to be burnt for Witchcraft ; who said to the Inquisitors ( of likelihood to prolong his life , if at leastwise the story be true , which is taken out of Nider ; ) If I wist ( quoth he ) that I might obtain pardon : I would discover all that I know of Witchcraft : The which condition being accepted , and pardon promised ( partly in hope thereof , and partly to be rid of his wife ) he said as followeth . The novice or young disciple goeth to some Church , together with the mistress of that profession ; upon a Sunday morning , before the conjuration of holy water , and there the said novice renounceth the faith , promiseth obedience in observing , or rather omitting of ceremonies in meetings , and such other follies ; and finally , that they do homage to their young master the Devil , as they covenanted . But this is notable in that story ; that this young Witch , doubting that his wives examination would bewray his knavery , told the Inquisitor : that in truth his wife was guilty as well as he , but she will never , I am sure ( quoth he ) though she should be burned a thousand times , confess any of these circumstances . And this is in no wise to be forgotten , that notwithstanding his contrition , his confession , and his accusation of his own wife ( contrary to the inquisitors promise and oath ) he and his wife were both burned at a stake , being the first discoverers of this notable league , whereupon the fable of Witchcraft is maintained ; and whereby such other confessions have been from the like persons , since that time , extorted and augmented . CHAP. V. Of the private league , a notable tale of Bodins concerning a French Lady , with a confutation . THe manner of their private league is said to be , when the Devil invisible , and sometimes visile , in the midst of the people talketh with them privately ; promising , that if they will follow his counsel , he will supply all their necessities , and make all their endeavours prosperous ; and so beginneth with small matters : whereunto they consent privily , and come not into the fayries assembly . And in this case ( me thinks ) the Devil sometimes , in such external or corporal shape , should meet with some that would not consent to his motions , ( except you will say he knoweth their cogitations ) and so should be bewrayed . They also ( except they were idiots ) would spie him ; and forsake him for breach of covenants . But these bargains , and these assemblies do all the writers hereupon maintain ; and Bodin confirmeth them with a hundred and odd lies ; among the number whereof I will ( for divers causes ) recite one . There was ( saith he ) a noble Gentlewoman at Lions , that being in bed with a lover of hers , suddenly in the night arose up , and lighted a candle ; and when she had done , she took a box of ointment , wherewith she annointed her body ; and after a few words spoken , she was carried away . Her bed-fellow seeing the order hereof , leapt out of his bed , took the candle in his hand , and sought for the Lady round about the chamber , and in every corner thereof ; But though he could not find her , yet did he find her box of ointment ; & being desirous to know the vertue thereof , besmeered himself therewith , even as he perceived her to have done before : And although he was not so superstitious , as to use any words to help him forward in his business , yet by the vertue of that ointment ( saith Bodin ) he was immediately conveyed to Lorrein , into the assembly of Witches . Which when he saw , he was abashed , and said ; In the name of God , what make I here ? And upon those words the whole assembly vanished away , and left him there alone stark naked ; and so was he fain to return to Lions : But he had so good a conscience , for you may perceive by the first part of the history , he was a very honest man , that he accused his true lover for a Witch , and caused her to be burned : And as for his adultery , neither , M. Mal. nor Bodin do once so much as speak in the dispraise thereof . It appeareth throughout all Bodins book , that he is sore offended with Cornelius Agrippa , and the rather , as I suppose , because the said C. Agrippa recanted that which Bodin maintaineth , who thinketh he could work wonders by Magick , and specially by his black Dog. It should seem he had pretty skill in the Art of Divination : For though he wrote before Bodin many a year , yet uttereth he these words in his book De vanitate scientiarum : A certain French protonotary ( saith he ) a lewd fellow and a cosener , hath written a certain fable of miracle done at Lions , &c. What Bodin is , I know not , otherwise than by report ; but I am certain this his tale is a fond fable : and Bodin saith it was performed at Lions ; and this man ( as I understand ) by profession , is a civil Lawyer . CHAP. VI. A disproof of their Assemblies , and of their Bargain . THat the joyning of hands , with the Devil , the kissing of his bare buttocks , and his scratching and biting of them , are absurd lies ; every one hauing the gift of reason may plainly perceive ; insomuch as it is manifest unto us by the word of God , that a spirit hath no flesh , bones , nor sinews , whereof hands , buttocks , claws , teeth , and lips do consist . For admit that the constitution of a Devils body ( as Tatian and other affirm ) consisteth in spiritual congelations , as of fire and air ; yet it cannot be perceived of mortal creatures . What credible witness is there brought at any time , of this their corporal , visible , and incredible bargain ; saving the confession of some person diseased both in body and mind , wilfully made , or injuriously constrained ? It is marvel that no penitent Witch that forsaketh her trade , confesseth not these things without compulsion . Me thinketh their covenant made at Baptism with God before good witnesses , sanctified with the Word , confirmed with his Promises , and established with his Sacraments , should be of more force then that which they make with the Devil , which no body seeth or knoweth : For God deceiveth none , with whom he bargaineth : neither doth he mock or disappoint them , although he dance not among them . The oath , to procure into their league and fellowship as many as they can ( whereby every one Witch , as Bodin affirmeth , augmenteth the number of fifty ) bewrayeth greatly their indirect dealing . Hereof I have made trial ; as also of the residue of their cousening devises , and have been with the best , or rather the worst of them , to see what might be gathered out of their counsels ; and have cunningly treated with them thereabouts : and further , have sent certain old persons to indent with them , to be admited into their society : But as well by their excuses and delaies , as by other circumstances , I have tried and found all their trade to be meer cosening . I pray you what bargain have they made with the Devil , that with their angry looks bewitch lambs , children , &c. Is it not confessed , that it is natural , though it be a lye ? What bargain maketh the Sooth-sayer , which hath his several kinds of Witchcraft and Divination expressed in the Scripture ? Or is it not granted that they make none ? How chanceth it that we hear not of this bargain in the Scriptures ? CHAP. VII . A Confutation of the Objection concerning Witches Confessions . IT is confessed ( say some by the way of objection ) even of these women themselves , that they do these and such other horrible things , as deserveth death , with all extremity , &c. Whereunto I answer , that whosoever considerately beholdeth their confessions , shall perceive all to be vain , idle , false , inconstant , and of no weight : except their contempt and ignorance in religion ; which is rather the fault of the negligent Pastor , than of the simple woman . First , if their confession be made by compulsion , of force or authority , or by peswasion , and under colour of friendship , it is not to be regarded ; because the extremity of threats and tortures provokes it ; or the quality of fair words , and allurements constrains it : If it be voluntary , many circumstances must be considered , to wit , whether she appeach not her self to overthrow her neighbour , which many times happeneth through their cankered and malicious melancholick humour : then , whether in that same melancholick mood and frantick humor , she desire not the abridgement of her own daies : Which thing Aristotle saith , doth oftentimes happen unto persons subject to melancholick passions : and ( as Bodin and Sprenger say ) to these old women called Witches , which many times ( as they affirm ) refuse to live ; threatning the Judges , that if they may not be burned , they will lay hands upon themselves , and so make them guilty of their damnation . I my self have known , that where such a one could not prevail , to be accepted as a sufficient witness against himself , he presently went and threw himself into a pond of water , where he was drowned . But the law saith ; Volenti mori non est habenda fides , that is , His word is not to be credited that is desirous to dye . Also sometimes ( as elswhere I have proved ) they confess that , whereof they were never guilty ; supposing that they did that which they did nor , by means of certain circumstances . And as they sometimes confess impossibilities , as that they fly in the air , transubstantiate themselves , raise tempests , transferr or remove corn , &c. so do they also ( I say ) confess voluntarily , that which no man could prove , and that which no man would guess , nor yet believe , except he were as mad as they ; so as they bring death wilfully upon themselves : which argueth an unsound mind . If they confess that , which hath been indeed committed by them , as poysoning , or any other kind of murther , which falleth into the power of such persons to accomplish ; I stand not to defend their cause . Howbeit , I would wish that even in that case there be not too rash credit given , nor too hasty proceedings used against them : but that the causes , properties and circumstances of every thing be duly considered , and diligently examined : For you shall understand , that as sometimes they confess they have murthered their neighbours with a wish , sometimes with a word , sometimes with a look , &c. so they confess , that with the delivering of an apple , or some such thing , to a woman with child , they have killed the child in the mothers womb , when nothing was added thereunto , which naturally could be noysome or hurtful . In like manner they confess , that with a touch of their bare hand , they sometimes kill a man being in perfect health and strength of body ; when all his garments are betwixt their hand and his flesh . But if this their confession be examined by Divinity , Philosophy , Physick , Law , or Conscience , it will be found false and insufficient . First , for that the working of miracles is ceased : Secondly , no reason can be yielded for a thing so far beyond all reason : Thirdly , no receipt can be of such efficacy , as when the same is touched with a bare hand , from whence the veins have passage through the body unto the heart , it should not annoy the person ; and yet retain vertue and force enough , to pierce through so many garments and the very flesh incurable , to the place of death in another person . Cui argumento ( saith Bodin ) nescio quid responderi possit . Fourthly , no law will admit such a confession ; as yieldeth unto impossibities , against the which there is never any law provided ; otherwise it would not serve a mans turn , to plead and prove that he was at Berwick that day , that he is accused to have done a murther in Canterbury : for it might be said he was conveyed to Berwick , and back again by inchantment . Fifthly , he is not by conscience to be executed , which hath no sound mind nor perfect judgement . And yet forsooth we read , that one mother Stile did kill one Saddocke with a touch on the shoulder , for not keeping promise witn her for an old cloak , to make her a safe-guard ; and that she was hanged for her labour . CHAP. VIII . What folly it were for Witches to enter into such deseprate peril , and to endure such intolerable tortures for no gain or commodity , and how it comes to pass that Witches are overthrown by their confessions . A Las ! if they were so subtil , as Witchmongers make them to be , they would espie that it were meer folly for them , not only to make a bargain with the Devil to throw their souls into hell fire , but their bodies to the tortures of temporal fire and death , for the accomplishment of nothing that might benefit themselves at all : but they would at the leastwise indent with the Devil , both to enrich them , and also to enable them ; and finally to endue them with all worldly felicity and pleasure ; which is furthest from them of all other . Yea , if they were sensible , they would say to the Devil , Why should I hearken to you , when you will deceive me ? Did you not promise my neighbour mother Dutton to save and rescue her ; and yet lo she is hanged ? surely this would oppose the Devil very sore . And it is a wonder , that none , from the beginning of the world , till this day , hath made this and such like objections , whereto the Devil could never make answer . But were it not more madness for them , to serve the Devil , under these conditions ; and yet to endure whippings with iron rods at the Devils hands : which ( as the Witch-mongers write ) are so set on , that the print of the lashes remain on the Witches body ever after , even so long as she hath a day to live ? But these old women being daunted with authority , circumvented with guile , constrained by force , compelled by fear , induced by error , and deceived by ignorance , do fall into such rash credulity , and so are brought unto these absurd confessions . Whose error of mind , and blindness of will dependeth upon the disease and infirmity of nature : and therefore their actions in that case are the more to be born withal : because they being destitute of reason , can have no consent . For , Delictum sine consensu non potest committi , neque injuria sine animo injuriandi ; that is , There can be no sin without consent , nor injury committed without a mind to do wrong . Yet the law saith further , that a purpose retained in mind , doth nothing to the private or publick hurt of any man ; and much more that an impossible purpose is unpunishable . Sanae mentis voluntas , voluntas rei possibilis est ; A sound mind willeth nothing , but that which is possible . CHAP. IX . How melancholy abuseth old women , and of the effects thereof by sundry examples . IF any man advisedly mark their words , actions , cogitations , and gestures , he shall perceive that melancholy abounding in their head , and occupying their brain , hath deprived , or rather depraved their judgements and all their senses : I mean not of cousening Witches , but of poor melancholick women ; which are themselves deceived . For you shall understand , that the force which melancholy hath ; and the effects that it worketh in the body of a man , or rather of a woman , are almost incredible . For as some of these melancholick persons imagine , they are Witches , and by Witchcraft can work wonders , and do what they list : so do others troubled with this disease , imagine many strange , incredible , and impossible things : Some , that they are Monarchs and Princes , and that all other men are their subject : some , that they are brute beasts : some , that they be urinals or earthen pots , greatly fearing to be broken : some , that very one that meeteth them , will convey them to the gallowes ; and yet in the end hang themselves . One thought that Atlas whom the Poets feign to hold up heaven with his shoulders , would be weary , and let the skie fall upon him : another would spend a whole day upon a stage , imagining that he both heard and saw interludes , and therewith made himself great sport . One Theophilus a Physician , otherwise sound enough of mind ( as it is said ) imagined that he heard and saw musicians continually playing on instruments , in a certain place of his house . One Bessus , that had killed his father , was notably detected , by imagining that a Swallow upbraided him therewith : so as he himself thereby revealed the murther . But the notablest example hereof is , of one that was in great perplexity ; imagining that his nose was as big as a house ; insomuch as no friend nor Physician could deliver him from this conceipt , nor yet either ease his grief , or satisfie his fancy in that behalf : till at the last , a Physician more expert in this humour than the rest , used this devise following . First , when he was to come in at the chamber door being wide open , he suddenly stayed and withdrew himself ; so as he would not in any wise approach nearer then the door . The melancholick person musing her eat , asked him the cause why he so demeaned himself ? Who answered him in this manner : Sir , your nose is so great , that I can hardly enter into your chamber but I shall touch it , and consequently hurt it . Lo ( quoth he ) this is the man that must do me good ; the residue of my friends flatter me , and would hide my infirmity from me . Well ( said the Physician ) I will cure you , but you must be content to indure a little pain in the dressing : which he promised patiently to sustain , and conceived certain hope of recovery . Then entred the Physician into the chamber , creeping close by the walls , seeming to fear the touching and hurting of his nose . Then did he blind-fold him , which being done , he caught him by the nose with a pair of pincers , and threw down into a tub , which he had placed before his patient , a great quantity of bloud , with many pieces of bullocks livers , which he had conveyed into the chamber , whilest the others eyes were bound up , and then gave him liberty to see and behold the same . He having done thus again two or three times , the melancholick humour was so qualified , that the mans mind being satisfied , his grief was eased , and his disease cured . Thrasibulus , otherwise called Thrasillus , being sore oppressed with this melancholick humour , imagined , that all the ships which arrived at port Pyraeus , were his : insomuch as he would number them , and command the mariners to lanch , &c. triumphing at their safe returns , and mourning for their misfortunes . The Italian whom we called here in England , the Monarch , was possessed with the like spirit or conceit . Danaeus himself reporteth , that he saw one that affirmeth constantly that he was a cock ; and saith that through melancholly , such were alienated from themselves . Now , if the fansie of a melancholick person may be occupied in causes which are both false and impossible ; why should an old Witch be thought free from such fantasies , who ( as the learned Philosophers and Physicians say ) upon the stopping of their monethly melancholick flux or issue of bloud , in their age must needs increase therein , as ( through their weakness both of body and brain ) the aptest persons do meet with such melancholick imaginations : with whom their imaginations remain , even when their senses are gone . Which Bodin laboureth to disprove , therein shewing himself as good a Physician , as elsewhere a Divine . But if they may imagine , that they can transform their own bodies , which nevertheless remain in the former shape : how much more credible is it , that they may falsly suppose they can hurt and infeeble other mens bodies ; or which is less , hinder the coming of butter ? &c. But what is it that they will not imagine , and consequently confess that they can do ? especially being so earnestly perswaded thereunto , so sorely tormented , so craftily examined , with such promises of favour , as whereby they imagine , that they shall ever after live in great credit and wealth , &c. If you read the executions done upon Witches , either in times past in other countreys , or lately in this land ; you shall see such impossibilities confessed , as none , having his right wits , will believe . Among other like false confessions , we read that there was a Witch confessed at the time of her death or execution , that she had raised all the tempests , and procured all the frosts and hard weather that hapned in the Winter 1565. and that many grave and wise men believed her . CHAP. X. That voluntary confessions may be untruly made , to the undoing of the confessors , and of the strange operation of melancholy , proved by a familiar and late example . BUt that it may appear , that even voluntary confession ( in this case may be untruly made , though it tend to the destruction of the confessor ; and that melancholy may move imaginations to that effect : I will cite a notable instance concerning this matter , the parties themselves being yet alive , and dwelling in the parish or Sellenge in Kent , and the matter not long sithence in this sort performed . One Ade Davie , the wife of Simon Davie husband-man ; being reputed a right honest body , and being of good parentage , grew suddenly ( as her husband informed me , and as it is well known in these parts ) to be somewhat pensive and more sad than in times past . Which thing though it grieved him ; yet he was loth to make it so appear , as either his wife might be troubled or discontented therewith , or his neighbours informed thereof ; lest ill husbandry should be laid to his charge ( which in these quarters is much abhorred . But when she grew from pensiveness , to some perturbation of mind ; so as her accustomed rest began in the night season to be withdrawn from her , through sighing and secret lamentation ; and that , not without tears , he could not but demand the cause of her conceit and extraordinary mourning ; But although at that time she covered the same , acknowledging nothing to be amiss with her : soon after notwithstanding she fell down before him on her knees , desiring him to forgive her , for she had grievously offended ( as she said ) both God and him . Her poor husband being abashed at this her behaviour , comforted her , as he could ; asking her the cause of her trouble and grief : who told him , that she had , contrary to Gods Law , and to the offence of all good Christians , to the injury of him , and specially to the loss of her own soul , bargained and given her soul to the Devil , to be delivered unto him within short space . Whereunto her husband answered , saying Wife , be of good cheer , this thy bargain is void and of none effect : for thou hast sold that which is none of thine to sell ; sith it belongeth to Christ , who hath bought it , and deerly paid for it , even with his bloud which he shed upon the Cross ; so as the Devil hath no interest in thee . After this , with like submission , tears , and penitence , she said unto him ; Oh husband , I have yet committed another fault , and done you more injury : for I have bewitched you and your children . Be content ( quoth he ) by the grace of God , Jesus Christ shall unwitch us : for none evil can happen to them that fear God. And ( as truly as the Lord liveth ) this was the tenor of his words unto me , which I know is true , as proceeding from unfained lips , and from one that feareth God. Now when the time approached that the Devil should come , and take possession of the woman , according to his bargain , he watched and prayed earnestly , and caused his wife to read Psalms and Prayers for mercy at Gods hands : and suddenly about mid-night , there was a great rumbling below under his chamber-window , which amazed them exceedingly : For they conceived , that the Devil was below , though he had no power to come up , because of their fervent Prayer . He that noteth this womans first and second confession , freely and voluntarily made , how every thing concurred that might serve to add credit thereunto , and yield matter for her condemnation , would not think , but that if Bodin were fore-man of her Inquest , he would cry ; Guilty : and would hasten execution upon her , who would have said as much before any Judge in the World , if she had been examined : and have confessed no less , if she had been arraigned thereupon . But God knoweth , she was innocent of any of these crimes : howbeit she was brought low and pressed down with the weight of this humor , so as both her rest and sleep were taken away from her ; and her fansies troubled and disquieted with despair , and such other cogitations as grew by occasion thereof . And yet I believe , if any mishap had insued to her husband , or his children , few Witchmongers would have judged otherwise , but that she had bewitched them . And she ( for her part ) so constantly perswaded her self to be a Witch , that she judged her self worthy of death , insomuch as being retained in her chamber , she saw not any one carrying a faggot to the fire , but she would say it was to make a fire to burn her for Witchery . But God knoweth she had bewitched none , neither insued there any hurt unto any by her imagination , but unto her self . And as for the rumbling , it was by occasion of a sheep , which was flayed , and hung by the wals , so as a Dog came and devoured it ; whereby grew the noise which I before mentioned : and she being now recovered , remaineth a right honest woman , far from such impiety , and ashamed of her imaginations , which she perceiveth to have grown through melancholy . CHAP. XI . The strange and divers effects of Melancholy , and how the same humor abounding in Witches , or rather old women ; filleth them full of marvellous imaginatians , and that their confessions are not to be credited . BUt in truth , this Melancholick humor ( as the best Physitians affirm ) is the cause of all their strange , impossible and incredible confessions : which are so fond , that I wonder how any men can be abused thereby . Howbeit these affections , though they appear in the mind of man , yet are they bred in the body , and proceed from this humor , which is the very dregs of bloud , nourishing and feeding those places , from whence proceed fears , cogitations , superons , fastings , labours , and such like : This maketh sufferance of torments , and ( as some say ) fore sight of things to come , and preserveth health , as being cold and dry ; it maketh men subject to leanneses , and to the Quartane Ague . They that are vexed therewith are destroyers of themselves , stout to suffer injuries , fearful to offer violence ; except the humor be hot . They learn strange tongues with small industry ( as Aristotle , and others affirm . ) If our Witches phantasies were not corrupted , nor their wills confounded with this humor , they would not so voluntarily and readily confess that which calleth their life in question ; whereof they could never otherwise be convicted . J. Bodin with his Lawyers Physick reasoneth contrarily ; as though melancholy were furthest of all from those old women , whom we call Witches ; deriding the most famous and noble Physitian John Wier for his opinion in that behalf . But because I am no Physitian , I will set a Physitian to him ; namely , Erastus , who hath these words , that these Witches , through their corrupt phantasie abounding with melancholick humors , by reason of their old age , do dream and imagine they hurt those things which they neither could nor do hurt ; and so think they know an Art , which they neither have learned nor yet understand . But why should there be more credit given to Witches , when they say they have made a real bargain with the Devil , killed a Cow , bewitched Butter , infeebled a Child , fore-spoken her neighbour , &c. than when she confesseth that she transubstantiateth her self , maketh it rain or hail , flyeth in the air , goeth invisible , transferreth Corn in the Grass from one field to another ? &c. If you think that in the one their confessions be sound , why should you say that they are corrupt in the other ; the confession of all these things being made at one instant , and affirmed with like constancy , or rather audacity ? But you see the one to be impossible , and therefore you think thereby , that their confessions are vain and false : The other you think may be done , and see them confess it , and therefore you conclude , Aposse ad esse ; as being perswaded it is so , because you think it may be so . But I say , both with the Divines , and Philosophers , that that which is imagined of Witchcraft , hath no truth of action , or being , besides their imagination ; the Witch ( for the most part ) is occupied in false causes : For whosoever desireth to bring to pass an impossible thing , hath a vain , and idle , and childish perswasion , bred by an unsound mind ; for Sanae mentis voluntas , voluntas rei possibilis est ; The will of a sound mind , is the desire of a possible thing . CHAP. XII . A Confutation of Witches Confessions , especially concerning their League . BUt it is objected , that Witches confess they renounce the faith , and as their confession must be true , or else they would not make it , so must their fault be worthy of death , or else they should not be executed . Whereunto I answer as before ; that their confessions are extorted , or else proceed from an unsound mind . Yea , I say further , that we our selves , which are sound of mind , and yet seek any other way of salvation than Christ Jesus , or break his Commandements , or walk not in his steps with a lively faith , &c. do not only renounce the faith , but God himself : and therefore they , in confessing that they forsake God , and imbrace Satan , do that which we all should do . As touching that horrible part of their confession , in the league which tendeth to the killing of their own and others children , the seething of them , and the making of their potion or pottage , and the effects thereof ; their good fridayes meeting , being the day of their deliverance , their incests , their return at the end of nine moneths , when commonly women be neither able to go that journey , nor to return , &c. it is so horrible , unnatural , unlikely , and unpossible ; that if I should behold such things with mine eyes , I should rather think my self dreaming , drunken , or some way deprived of my senses ; than give credit to so horrible and filthy matters . How hath the Oyl or Pottage of a sodden child such vertue , as that a staffe anointed therewith , can carry folk in the air ? Their potable liquor , which , they say , maketh Masters of that faculty , Is it not ridiculous ? And is it not , by the opinion of all Philosophers , Physitians , and Divines , void of such vertue , as is imputed thereunto ? Their not fasting on fridayes , and their fasting on sundays , their spitting at the time of elevation , their refusal of Holy-water , their despising of superstitious Crosses , &c. which are all good steps to true Christianity , help me to confute the residue of their confessions . CHAP. XIII . A Confutation of Witches Confessions , concerning making of Tempests and Rain : of the natural cause of Rain , and that Witches or Devils have no power to do such things . ANd to speak more generally of all the impossible actions referred unto them , as also of their false Confessions ; I say , that there is none which acknowledgeth God to be only Omnipotent , and the only worker of all Miracles , nor any other indued with mean sense , but will deny that the Elements are obedient to Witches , and at their Commandement ; or that they may at their pleasure send Rain , Hail , Tempests , Thunder , Lightning ; when she being but an old doting woman , casteth a flint-stone over her left shoulder , towards the West , or hurleth a little Sea-sand up into the Element , or wetteth a Broom-sprig in water , and sprinkleth the same in the air ; or diggeth a pit in the earth , and putting water therein , stirreth it about with her finger ; or boileth Hogs bristles , or layeth sticks across upon a bank , where never a drop of water is ; or buryeth Sage till it be rotten ; all which things are confessed by Witches , and affirmed by writers to be the means that Witches use to move extraordinary Tempests and Rain , &c. We read in M. Maleficarum , that a little Girl walking abroad with her Father in his land , heard him complain of drought , wishing for rain , &c. Why Father , quoth the child , I can make it rain or hail , when and where I list ? He asked where she learned it : She said , of her Mother , who forbad her to tell any body thereof : He asked her how her Mother taught her ? She answered , that her Mother committed her to a Master , who would at any time do any thing for her : Why then , said he , make it rain but only in my field : And so she went to the stream , and threw up water in her Masters name , and made it rain presently : And proceeding further with her father , she made it hail in another field , at her fathers request : Hereupon he accused his wife , and caused her to be burned ; and then he new christened his child again : which circumstance is common among Papists , and Witch-mongers : And howsoever the first part hereof was proved , there is no doubt , but the latter part was throughly executed . If they could indeed bring these things to pass at their pleasure , then might they also be impediments unto the course of all other natural things , and Ordinances appointed by God : as , to cause it to hold up , when it should rain ; and to make midnight , of high noon ; and by those means , I say , the Divine power should become servile to the will of a Witch , so as we could neither eat nor drink , but by their permission . Me thinks Seneca might satisfie these credulous or rather idolatrous people , that run a whore-hunting , either in body or phansie , after these Witches ; believing all that is attributed unto them , to the derogation of Gods glory . He saith , that the rude people , and our ignorant predecessors did believe , that rain and showers might be procured and stayed by Witches charms and inchantments : of which kind of things , that there can nothing be wrought , it is so manifest , that we need not go to any Philosophers School , to learn the confutation thereof . But Jeremy . by the Word of God , doth utterly confound all that which may be devised for the maintenance of that foolish opinion , saying : Are there any among the gods of the Gentiles , that send rain , or give showers from Heaven ? Art not thou the self same our Lord God ? We will trust in thee , for thou doest and maketh all these things . I my therefore with Brentius boldly say , that it is neither in the power of Witches nor Devils , to accomplish that matter ; but in God only : For when exhalations are drawn and lifted up from out of the earth , by the power of the Sun , into the middle region of the air , the coldness thereof constraineth and thickeneth those vapours : which being become clouds , are dissolved again by the heat of the Sun ; whereby Rain or Hail is ingendred ; Rain , if by the way , the drops be not frozen and made hail . These circumstances being considered with the course of the whole Scripture , it can neither be in the power of Witch or Devil to procure rain or fair weather . And whereas the story of Job in this case is alledged against me ( wherein a Witch is not once named ) I have particularly answered it else-where : And therefore thus much only I say here ; that even there , where it pleased God ( as Calvin saith ) to set down circumstances for the instruction of our gross capacities , which are not able to conceive of spiritual communication , or heavenly affairs , the Devil desireth God to stretch out his hand , and touch all that Job hath : And though he seemeth to grant Satans desire , yet God himself sent fire from heaven , &c. Whereby it is to be gathered , that although God said , He is in thine hand : it was the Lords hand that punished Job , and not the hand of the Devil , who said not , Give me leave to plague him ; but , Lay thine hand upon him . And when Job continued faithful , notwithstanding all his afflictions , in his children , body and goods ; the Devil is said to come again to God , and to say , as before , to wit ; Now stretch out thine hand and touch his bones and his flesh . Which argueth as well that he could not do it , as that he himself did it not before . And be it here remembred , that M. Mal. and the residue of the Witchmongers deny , that there were any Witches in Jobs time . But see more hereof elsewhere . CHAP. XIV . What would ensue , if Witches confessions or Witchmongers opinions were true , concerning the effects of Witchcraft , Inchantments , &c. IF it were true that Witches confess , or that all Writers write , or that Witchmongers report , or that fools believe , we should never have Butter in the chearn , nor Cow in the close , nor Corn in the field , nor fair weather abroad , nor health within doors : Or if that which is contained in M. Mal. Bodin , &c. or in the Pamphlets late set forth in English , of Witches executions , should be true in those things that Witches are said to confess , what creature could live in security ? Or what needed such preparation of wars , or such trouble , or charge in that behalf ? No Prince should be able to raign or live in the Land. For ( as Danaeus saith ) that one Martin a Witch killed the Emperour of Germany with witchcraft : so would our Witches ( if they could ) destroy all our Magistrates . One old Witch might over-throw an Army Royal : and then what needed we any Guns , or wild-fire , or any other Instruments of war ? A Witch might supply all wants , and accomplish a Princes will in this behalf , even with out charge or bloud-shed of his people . If it be objected , that Witches work by the Devil , and Christian Princes are not to deal that way : I answer , that Princes disposed to Battel would not make Conscience therein , specially such as take unjust wars in hand , using other helps , devises , and engines as lawful and devillish as that ; in whose Camp there is neither the rule of Religion , or Christian order observed ; insomuch as ravishments , murthers , blasphemies and thefts are there most commonly and freely committed : So that the Devil is more feared , and better served in their Camps , than God Almighty . But admit that souldiers would be scrupulous herein , the Pope hath authority to dispense therewith ; as in like case he hath done , by the testimony of his own authors and friends . Admit also , that throughout all Christendom , was were justly maintained , and Religion duly observe in their Camps ; yet would the Turk and other Infidels cut our throat , or at least one anothers throats , with the help of their Witches ; for they would make no conscience thereof . CHAP. XV. Examples of foreign Nations , who in their wars used the assistance of Witches of eye-biting Witches in Ireland , of two Archers that shot with familiars . IN the wars between the Kings of Denmark and Sueveland , 1563. the Danes do write , that the King of Sueveland carryed about with him in Camp , four old Witches , who with their charms so qualified the Danes , as they were thereby disabled to annoy their Enemies : insomuch as , if they had taken in hand any enterprise , they were so infeebled by those Witches , as they could perform nothing . And although this could have no credit at the first , yet in the end , one of these Witches was taken Prisoner , and confessed the whole matter ; so as ( saith he ) the threads , and the line , and the characters were found in the highway and water-plashes . The Irishmen addict themselves wonderfully to the credit and practise hereof ; insomuch as they affirm , that not only their children , but their cattel , are ( as they call it ) eye-bitten , when they fall suddenly sick , and tearm one sort of their Witches eye-biters ; only in that respect : yea and they will not stick to affirm , that they can rime either man or beast to death . Also the West-Indians and Muscovites do the like , and the Huns ( as Gregory Turonensis writeth ) used the help of Witches in time of war. I find another story written in M. Mal. repeated by Bodin ; that one souldier called Pumher , daily through witchcrraft killed with his Bow and Arrows , three of the Enemies , as they stood peeping over the walls of a Castle besieged : so as in the end he killed them all quite , saving one . The trial of the Archers sinister dealing , and a proof thereof expressed , is ; for that he never lightly failed when he shot , and for that he killed them ; by three a day ; and had shot three arrows into a rod. This was he that shot at a peny on his sons head , and made ready another Arrow , to have slain the Duke of Remgrave that commanded it . And doubtless , because of his singular dexterity in shooting , he was reputed a Witch , as doing that which others could not do , nor think to be in the power of man to do : though indeed no miracle , no witchcraft , no impossibility nor difficulty consisted therein . But this later story I can requite with a familiar example : For at Town Malling in Kent , one of Queen Maries Justices , upon the complaint of many wise men , and a few foolish boys , laid an Archer by the heels ; because he shot so neer the white at Buts : For he was informed and perswaded , that the poor man played with a Fly , otherwise called a Devil or familiar : And because he was certified that the Archer aforesaid shot better than the common shooting , which he before had heard of , or seen , he conceived it could not be in Gods Name , but by Inchantment ; whereby this Archer ( as he supposed by abusing the Queens liege people ) gained some one day two or three shillings , to the detriment of the Common-wealth , and to his own inriching : And therefore the Archer was severely punished , to the great encouragement of Archers , and to the wise example of Justices ; but specially to the overthrow of witchcraft . And now again to our matter . CHAP. XVI . Authorities condemning the fantastical confessions of Witches , and how a Popish Doctor taketh upon him to disprove the same . CErtain general Councils , by their Decrees , have condemned the Confessions and erroneous credulity of Witches , to be vain , phantastical and fabulous . And even those , which are parcel of their league , whereupon our Witchmongers do so build , to wit ; their night-walkings and meetings with Herodias , and the Pagan gods : at which time they should pass so farr in so little aspace on cock-horse ; their transubstantiation , their eating of children , and their pulling of them from their mothers sides ; their entring into mens houses , through chinks and little holes where a fly can scarcely wring out , and the disquieting of the Inhabitants , &c. all which are not only said by a General Council , to be meer phantastical , and imaginations in dreams ; but so affirmed by the ancient writers . The words of the Council are these ; It may not be omitted , that certain wicked women following Satans provocations , being seduced by the illusion of Devils , believe and profess , that in the night times they ride abroad with Diana , the goddess of the Pagans , or else with Herodiac , with an innumerable multitude , upon certain Beasts , and pass over many Countries , and Nations , in the silence of the night , and do whatsoever those fairies or Ladies command , &c. And it followeth even there ; Let all Ministers therefore in their several Cures , preach to Gods people , so as they may know all these things to be false , &c. It followeth in the same Council ; Therefore , whosoever believeth that any creature may be either created by them , or else changed into better or worse , or be any way transformed into any other kind or likeness of any , but of the Creator himself , is assuredly an Infidel , and worse than a Pagan . And if this be credible ; then all these their bargains and assemblies , &c. are incredible , which are only ratified by the certain foolish and extorted confessions ; and by a fable of S. Germane , who watched the Faries or Witches , being at a reer banquet , and through his holiness stayed them , till he sent to the houses of those neighbours , which seemed to be there , and found them all in bed ; and so cryed , that these were Devils in the likeness of those women : Which if it were as true , as it is false , it might serve well to confute this their meeting and night-walkings : For if the Devils be only present in the likeness of Witches , then is that false , which is attributed to Witches in this behalf . But because the old hammer of Sprenger and Institor , in their old Malleo maleficarum , was insufficient to knock down this Council ; a young Beetle-head called Frier Bartholomaeus Spinaeus hath made a new leaden beetle , to beat down the counsel , and kill these old women : Wherein he counterfeiting Aesops Ass , claweth the Pope with his heels , affirming upon his credit , that the Council is false and erroneus ; because the doctrin swerveth from the Popish Church , and is not Authentical but Apocryphal : saying ( though untruly ) that that Council was not called by the commandement and pleasure of the Pope , nor ratified by his authority , which ( saith he ) is sufficient to disanul all Councils : For surely ( saith this Frier which at this instant is a chief Inquisitor ) if the words of this Council were to be admitted , both I , and all my predecessors have published notorious lies , and committed many injurious executions : whereby the Popes themselves also might justly be detected of error , contrary to the Catholique belief in that behalf . Marry , he saith , that although the words and direct sense of this counsel be quite contrary to truth and his opinion ; yet he will make an exposition thereof , that shall somewhat mittigate the lewdness of the same ; and this , he saith , is not only allowable to do , but also meritorious . Mark the mans words , and judge his meaning . CHAP. XVII . Witch-mongers Reasons , to prove that Witches can work wonders . Bodins tale of a Friseland , Priest transported , that imaginations proceeding of Melancholy do cause illusions . OLd M. Malificarum also saith , that the Counsels and Doctors were all deceived herein , and alledging authority therefore , confuteth that opinion by a notable reason , called Petitio principii , or rather , Ignotum per ignotius , in this manner : They can put changlings in the place of other children : Ergo , they can transfer and transforme themselves and others , &c. according to their confession in that behalf . Item , he saith , and Bodin justifieth it , that a Priest in Frieseland , was corporally transferred into a far Countrey , as witnessed another Priest of Oberdorf his companion , who saw him aloft in the air : Ergo , saith , M. Mal. they have all been deceived hitherto , to the great impunity of horrible Witches . Wherein he opposeth his folly against God and his Church , against the truth , and against all possibility . But surely it is almost incredible , how imagination shall abuse such as are subject unto Melancholy ; so as they shall believe they see , hear , and do that , which never was nor shall be ; as is partly declared , if you read Galen de locis affectis , and may more plainly appear also if you read Aristotle de Somnio . And thereof S. Augustine saith well , that he is too much a fool and a blockhead , that supposeth those things to be done indeed , and corporally , which are by such persons phantastically imagined : which phantastical illusions , do as well agree and accord ( as Algerus saith ) with Magical deceipts , as the verity accompanieth divine holiness . CHAP. XVIII . That the confession of Witches is sufficient in civil and common law to take away life . What the sounder divines , and decrees of councel determine in this case . ALas ! what creature being found in state of mind , would ( without compulsion , make such manner of confessions as they do , or would for a trifle , or nothing , make a perfect bargain with the Devil , for her soul to be yielded up unto his tortures and everlasting flames , and that within a very short time ; specially being through age most commonly unlike to live one whole year ? The terrour of hell-fire must needs be to them diversly manifested , and much more terrible , because of their weakness , nature , and kind , than to any other : as it would appear , if a Witch were but asked , Whether she would be contented to be hanged one year hence , upon condition her displeasure might be wreaked upon her enemy presently ? As for theeves , and such other , they think not to go to hell-fire ; but are either perswaded there is no hell , or that their crime deserveth it not , or else that they have time enough to repent : so as , no doubt , if they were perfectly resolved hereof , they would never make such adventures . Neither do I think , that for any sum of money , they would make so direct a bargain to go to hell-fire . Now then I conclude , That confession in this behalf is insufficient to take away the life of any body ; or to attain such credit , as to be believed without further proof : For , as Augustine and Isidore , with the rest of the sounder divines , say , that these perstigious things , which are wrought by Witches , are fantastical : so do the sounder decrees of Councels and Canons agree , that in that case , there is no place for criminal action . And the law saith , That the confession of such persons as are illuded , must needs be erroneous , and therefore is not to be admitted ; for , Confessio debet tenere verum & possibile . But these things are opposite both to law and nature , and therefore it followeth not , Because these Witches confess so , Ergo , it is so : for the confession differeth from the act , or from the possibility of the act . And whatsoever is contrary to nature faileth in his principles , and therefore is naturally impossible . The Law also saith , In criminalibus regulariter non statur soli confessioni rei : In criminal cases , or touching life , we must not absolutely stand to the confession of the accused party : but in these matters proofs must be brought more clear than the light it self : And in this crime no body must be condemned upon presumptions . And where it is objected and urged , that since God only knoweth the thoughts , there is none other way of proof but by confession : It is answered thus in the law , to wit : Their confession in this case containeth an outward act , and the same impossible both in the law and nature , and also unlikely to be true ; and therefore Quod verisimile non est , attendi non debet . So as , though their confessions may be worthy of punishment , as whereby they shew a will to commit such mischief , yet not worthy of credit , as that they have such power . For , Si factum absit , solaque opinione laborent , è stultorum genere sunt ; If they confess a fact performed but in opinion , they are to be reputed among the number of fools . Neither may any man by law be condemned for criminal causes , upon presumptions , nor yet by single witnesses : neither at the accusation of a capital enemy ; who indeed is not to be admitted to give evidence in this case ; though it please M. Mal. and Bodin to affirm the contrary . But beyond all equity , these Inquisitors have shifts and devises enough , to plague and kill these poor souls ; for ( they say ) their fault is greatest of all others , because of their carnal copulation with the Devil , and therefore they are to be punished as Hereticks , four manner of wayes ; to wit , with Excommunication , deprivation , loss of goods , and also with death . And indeed they find law , and provide means thereby to maintain this their bloudy humor . For it is written in their Popish Canons , That as for these kind of Hereticks , how much soever they repent and return to the faith , they may not be retained alive , or kept in perpetual prison , but be put to extream death . Yea , M. Mal. writeth , that a Witches sin , is the sin against the holy Ghost ; to wit , irremissible ; yea further , that it is greater than the sin of the Angels that fell . In which respect I wonder , that Moses delivered not three tables to the children of Israel ; or , at the least-wise , that he exhibited not commandements for it . It is not credible , that the greatest should be included in the less , &c. But when these Witchmongers are convinced in the objection concerning their confessions ; so as thereby their tyrannical arguments cannot prevail , to imbrue the Magistrates hands in so much bloud as their appetite requireth ; they fall to accusing them of other crimes , that the world might think they had some colour to maintain their malicious fury against them . CHAP. XIX . Of Four capital Crimes objected against Witches , all fully answered and confuted us frivolous . FIrst therefore , they lay to their charge Idolatry ; but alas , without all reason ; for , such are properly known to us to be Idolaters , as do external worship to Idols or strange gods : The furthest point that Idolatry can be stretched unto , is , that they which are culpable therein , are such as hope for , and seek salvation at the hands of Idols , or of any other than God : or fix their whole mind and love upon any creature , so as the power of God is neglected and contemned thereby . But Witches neither seek nor believe to have salvation at the hands of Devils , but by them they are only deceived , the instruments of their fantasie being corrupted , and so infatuated , that they suppose , confess , and say , they can do that , which is as far beyond their power and nature to do , as to kill a man at York before noon , when they have been seen at London in that morning , &c. But if these latter Idolaters , whose Idolatry is spiritual and committed only in mind , should be punished by death ; then should every covetous man or other , that setteth his affection any way too much upon an earthly creature be executed , and yet perchance the Witch might escape scot-free . Secondly , Apostasie is laid to their charge , whereby it is inferred , that they are worthy to die . But Apostasie is , where any of sound judgement forsake the Gospel , learned and well known unto them , and do not only imbrace impiety and infidelity , but oppugne and resist the truth erst-while by them professed . But alas , these poor women go not about to defend any impiety , but after good admonition repent . Thirdly , They would have them executed for seducing the people . But God knoweth , they have small store of Rhetorick or art to seduce ; except , to tell a tale of Robin Good-fellow , to be deceived and seduced : Neither may their age or sex admit that oppinion or accusation to be just ; for they themselves are poor seduced souls . I for my part ( as else-where I have said ) have proved this point to be false in most apparent sort . Fourthly , as touching the accusation , which all the Writers use herein against them for their carnal copulation with Incubus : the folly of mens credulity is as much to be wondered at and derided , as the others vain and impossible confessions . For the Devil is a Spirit , and hath neither flesh nor bones , which are to be used in the performance of this action . And since he also lacketh all instruments , substance and seed engendred of bloud , it were folly to stay overlong in the confutation of that , which is not in the nature of things : And yet must I say somewhat herein , because the opinion hereof is so strongly and universally received , and the fables hereof so innumerable , whereby M. Mal. Bodin , Hemingius , Hyperius , Danaeus , Erastus , and others that take upon them to write herein , are so abused , or rather seek to abuse others , as I wonder at their fond credulity in this behalf : For , they affirm undoubtedly , that the Devil playeth Succubus to the man , and carryeth from him the seed of Generation , which he delivereth as Incubus to the Woman , who many times that way is gotten with child ; which child will very naturally ( they say ) become a Witch , and such a one , they affirm , Merlin was . CHAP. XX. A request to such readers as are loath to hear or read fithy and bawdy matters , which of necessity are here to be inserted , to pass over eight Chapters . BUt insomuch as I am driven ( for the more manifest bewraying and displaying of this most filthy and horrible error ) to stain my paper with writing thereon certain of their beastly and baudy assertions and examples , whereby they confirm this their doctrine ( being my self both ashamed , and loath once to think upon such filthiness , although it be to the condemnation thereof ) I must intreat , you that are the readers hereof , whose chast ears cannot well endure to hear of such abominable Lecheries , as are gathered out of the books of those Witch-mongers , ( although Doctors of Divinity , and otherwise of great authority and estimation ) to turn over a few leaves , wherein ( I say ) I have , like a Groom , thrust their bawdy stuffe ( even that which I my self loath ) as into a stinking corner : howbeit , none otherwise , I hope , but that the other parts of my writing shall remain sweet , and this also covered as close as may be . BOOK IV. CHAP. I. Of Witchmongers opinions concerning evil Spirits , how they framethemselves in more excellent sort than God made us . JAmes Sprenger and Henry Institor , in M. Mal. agreeing with Bodin , Barth , Spineus , Danaeus , Erastus , Hemingius , and the rest , do make a bawdy Discourse ; labouring to prove by a foolish kind of Philosophy ; that evill Spirits cannot only take earthly formes and shapes of men ; but also counterfeit hearing , seeing , &c. and likewise , that they can eat and devour meats , and also retain , digest , and avoid the same ; and finally , use divers kinds of activities , but specially excel in the use and art of Venery : For M. Mal. saith , that the eyes and ears of the mind are far more subtil then bodily eyes or carnal ears . Yea , it is there affirmed , that as they take bodies , and the likeness of members ; so they take minds and similitudes of their operations . But , by the way , I would have them answer this question . Our minds and souls are spiritual things . If our corporal ears be stopped , what can they hear or conceive of any external wisdom ? And truly , a man of such a constitution of body , as they imagine of these Spirits , which make themselves , &c. were of far more excellent substance , &c. than the bodies of them that God made in paradise ; and so the devils workman-ship should exceed the handy-work of God the Father and Creator of all things . CHAP. II. Of bawdy Incubus and Succubus , and whether the action of Venery may be performed between Witches and Devils , and when Witches first yielded to Incubus . HEretofore ( they say ) Incubus was fain to ravish Women against their wils , until Anno 1400. but now since that time , Witches consent willingly to their desires : insomuch as some one Witch exercised that trade of Lechery with Incubus twenty or thirty dayes together , as was confessed by forty and eight Witches burned at Ravenspurge . But what goodly fellows Incubus begeteth upon these Witches , is proved by Thomas of Aquine , Bodin , M. Mal. Hyperuis , &c. This is proved , first , by the Devils cunning , in discerning the difference of the seed which falleth from men . Secondly , by his understanding of the aptness of the women for the receipt of such seed . Thirdly , by his knowledge of the constellations , which are friendly to such corporal effects . And lastly , by the excellent complexion of such as the Devil maketh choice of , to beget such notable personages upon , as are the causes of the greatness and excellency of the child thus begotten . And to prove that such bawdy doings , betwixt the Devil and Witches , is not fained , S. Augustine is alledged , who saith , That all superstitious arts had their beginning of the pestiferous society betwixt the Devil and Man. Wherein he saith truly ; for that in paradise , betwixt the Devil and Man , all wickedness was so contrived , that man ever since hath studied wicked arts ; yea , and the Devil will be sure to be at the middle , and at both ends of every mischief . But that the Devil ingendreth with a Woman , in manner and form as is supposed , and naturally begetteth the wicked , neither is it true , nor Augustines meaning in this place . Howbeit M. Mal. proceedeth , affirming , That all Witches take their beginning from such filthy actions , wherein the Devil , in likeness of a pretty Wench , lyeth prostitute as Succubus to the man , and retaining his nature and seed , conveyeth it unto the Witch , to whom he delivereth it as Incubus . Wherein also is refuted the opinion of them that hold a Spirit to be unpalpable , M. Mal. saith , There can be rendred no infallible rule , though a probable distinction may be set down , whether Incubus , in the act of Venery , do alwayes power seed out of his assumed body : And this is the distinction , Either she is old and barren , or young and pregnant . If she be barren , then doth Incubus use her without decision of seed ; because such seed should serve for no purpose . And the Devil avoideth superfluity as much as he may ; and yet for her pleasure and condemnation together , he goeth to work with her . But by the way , if the Devil were so compendious , what should he need to use such circumstances , even in these very actions , as to make these assemblies , conventicles , ceremonies , &c. when he hath already bought their bodies , and bargained for their souls ? Or what reason had he , to make them kill so many Infants , by whom he rather loseth than gaineth any thing ; because they are , so far as either he or we know , in better case than we of riper years , by reason of their innocency ? Well , if she be not past children , then stealeth he seed away ( as hath been said ) from some wicked man being about that lecherous business , and therewith getteth young Witches upon the old . And note , that they affirm , That this business is better accomplished with seed thus gathered , than that which is shed in Dreams , through superfluity of humors : because that is gathered from the virtue of the seed generative . And if it be said , That the seed will wax cold by the way , and so lose his natural heat , and consequently the vertue : M. Mal. Danaeus , and the rest do answer , That the Devil can so carry it , as no heat shall go from it , &c. Furthermore , old Witches are sworn to procure as many young Virgins for Incubus as they can , whereby in time they grow to be excellent bawds : but in this case the Priest playeth Incubus . For you should find , that confession to a Priest , and namely this word Benedicit , driveth Incubus away , when Ave Maries , crosses , and all other Charmes fail . CHAP. III. Of the Devils visible and invisible dealing with Witches in the way of Lechery . BUt as touching the Devils visible or invisible execution of Lechery , it is written , that to such Witches , as before have made a visible league with the Priest , ( the Devil I should say ) there is no necessity that Incubus should appear invisible : marry to the standers-by he is for the most part invisible . For proof hereof , James Sprenger and Institor affirm , That many times Witches are seen in the fields and woods prostituting themselves uncovered and naked up to the navil , wagging and moving their members in every part , according to the disposition of one being about that act of concupiscence , and yet nothing seen of the beholders upon her ; saving , that after such a convenient time as is required about such a piece of work , a black vapor , of the length and bigness of a man , hath been seen , as it were , to depart from her , and to ascend from that place . Nevertheless , many times the husband seeth Incubus making him cuckhold , in the likeness of a man , and sometimes striketh off his head with his sword : but because the body is nothing but air : it closeth together again : so as , although the good-wife be sometimes hurt thereby ; yet she maketh him believe he is mad or possessed , and that he doth he knoweth not what . For she hath more pleasure and delight ( they say ) with Incubus that way , than with any mortal man ; whereby you may perceive that Spirits are palpable . CHAP. IV. That the power of Generation is both outwardly and inwardly impeached by Witches , and of divers that had their genitals taken from them by Witches , and by the same means again restored . THey also affirm , That the virtue of Generation is impeached by Witches , both inwardly , and outwardly : for , intrinsecally they repress the courage , and they stop the passage of the mans seed , so as it may not descend to the vessels of generation : also they hurt extrinsecally , with images , hearbs , &c. And to prove this true , you shall hear certain stories out of M. Mal. worthy to be noted . A young Priest at Mespurge , in the Diocess of Constance , was Bewitched , so as he had no power to occupy any other or mo women than one : and to be delivered out or that thraldom , sought to flie into another Countrey , where he might use that Priestly occupation more freely ; but all in vain ; for evermore he was brought as far backward by night , as he went forward in the day before ; sometimes by land , sometimes in the air , as though he flew . And if this be not true , I am sure that James Sprenger doth lie . For the further confirmation of our belief in Incubus , M. Mal. citeth a story of a notable matter executed at Ravenspurge , as true and as cleanly as the rest . A young man lying with a wench in that Town ( saith he ) was fain to leave his instruments of Venery behind him , by means of that prestigious art of Witchcraft , so as in that place nothing could be seen or felt but his plain body . This young man was willed by another Witch , to go to her whom he suspected , and by fair or foul means to require her help : who soon after meeting with her , intreated her fair , but that was in vain ; and therefore he caught her by the throat , and with a towel strangled her , saying , Restore me my tool , or thou shalt die for it : so as she being swoln and black in the face , and through his boisterous handling ready to die , said , Let me go , and I will help thee : and whilest he was losing the towel , she put her hand into his Cod-piece , and touched the place , saying , Now hast thou they desire : and even at that instant he felt himself restored . Item , A reverend Father , for his life , holiness , and knowledge notorious , being a fryer of the order and company of Spire , reported , that a young man at strift made lamentable moan unto him for the like loss ; but his gravity suffered him not to believe lightly any such reports , and therefore made the young man untruss his cod-piece-point , and saw the complaint to be true and just . Whereupon he advised , or rather enjoyned the youth to go to the Witch whom he suspected , and with flattering words to intreat her , to be so good unto him , as to restore him his instrument : which by that means he obtained , and soon after returned to shew himself thankful , and told the holy father of his good success in that behalf : but he so believed him , as he would needs be Oculatus testis , and made him pull down his Breeches , and so was satisfied of the truth and certainty thereof . Another young man being in that very taking , went to a Witch for the restitution thereof , who brought him to a tree , where she shewed him a nest , and bad him climb up and take it . And being in the top of the tree , he took out a mighty great one , and shewed the same to her , asking her if he might not have the same . Nay ( quoth she ) that is our Parish Priests tool , but take any other which thou wilt . And it is there affirmed , That some have found 20 and some 30 of them in one nest , being there preserved with provender , as it were at the rack and manger , with this note , wherein there is no contradiction ( for all must be true that is written against Witches ) that if a Witch deprive one of his Privities , it is done only by prestigious means , so as the senses are but illuded . Marry , by the Devil it is really taken away , and in like sort restored . These are no jests , for they be written by them that were and are judges upon the lives and deaths of those persons . CHAP. V. Of Bishop Sylvanus his Lechery opened and covered again . How Maids having yellow hair are most combered with Incubus . How marryed men are bewitched to use other mens wives , and to refuse their own . YOu shall read in the Legend , how in the night-time Incubus came to a Ladies bed-side , and made hot love unto her : whereat she being offended , cryed out so loud , that company came and found him under her bed in the likeness of the holy Bishop Sylvanus , which holy man was much defamed thereby , until at the length this infamy was purged by the confession of a Devil made at S. Jeroms tombe . O excellent piece of Witchcraft wrought by Sylvanus ! Item , S. Christine would needs take unto her another maids Incubus , and lie in her room : and the story saith , that she was shrewdly accloyed . But she was a shrew indeed , that would needs change beds with her fellow , that was troubled every night with Incubus , and deal with him her self . But here the Inquisitors note may not be forgotten , to wit , that Maids having yellow hair , are most molested with this Spirit . Also , it is written in the Legend , of S. Bernard , that a pretty Wench that had had the use of Incubus his body by the space of six or seven years in Aquitania ( being belike weary of him , for that he waxed old ) would needs go to S. Bernard another while : But Incubus told her , that if she would so forsake him , being so long her true lover , he would be revenged upon her , &c. But , befal what would , she went to S. Bernard , who took her his staffe , and bad her lay it in the bed beside her . And indeed the Devil fearing the bed-staffe , or that S. Bernard lay there himself , durst not approach into her chamber that night : what he did afterwards , I am uncertain . Marry you may find other circumstances hereof , and many other like bawdy lies in the golden Legend . But here again , we may not forget the Inquisitors note , to wit ; that many are so Bewitched , that they cannot use their own wives , but any other bodies they may well enough away withal . Which Witchcraft is practised among many bad husbands , for whom it were a good excuse to say they were Bewitched . CHAP. VI. How to procure the dissolving of Bewitched love , also to enforce a man ( how proper soever he be ) to love an old hag : and of a bawdy trick of a Priest in Gelderland . THe Priests say , That the best cure for a woman thus molested , next to confession , is excommunication . But to procure the dissolving of Bewitched and Constrained love , the party bewitched must make a jakes of the lovers shoe . And to enforce a man , how proper soever he be , to love an old hag , she giveth unto him to eat ( among other meats ) her own dung : and this way an old Witch made three Abbats of one house successively to die for her love , as she her self confessed , by the report of M. Mal. In Gelderland a Priest perswaded a sick Woman that she was Bewitched , and except he might sing a mass upon her belly , she could not be holpen : whereupon she consented , and lay naked on the Alter whilst he sung Mass , to the satisfying of his lust ; but not to the release of her grief . Other cures I will speak of in other places more civil : Howbeit , certain miraculous cures , both full of bawdery and lies , must either have place here , or none at all . CHAP. VII . Of divers Saints and holy persons , which were exceeding Bawdy , and Lecherous , and by certain miraculous means became chast . CAssianus writeth , That S. Syren being of body very Lecherous , and of mind wonderful religious , fasted and prayed , to the end in holy might be reduced miraculously to chastity . At length came an Angel unto him by night , and cut out of his flesh certain kernels , which were the sparks of concupiscence ; so as afterwards he never had any more motions of the flesh . It is also reported , that the Abbot Equiciu , being naturally as unchast as the other , fell to his beads so devoutly , for recovery of honesty , that there came an Angel unto him in an Apparation that seemed to geld him ; and after that ( forsooth ) he was as chast as though he had never a stone in his breech ; and before that time being a Ruler over Monks , he became afterwards a Governour over Nuns . Even as it is said Helias the holy Monk gathered thirty Virgins into a Monastery , over whom he ruled and reigned by the space of two years , and grew so proud and hot in the cod-piece , that he was fain to forsake his holy house , and flie to a desert , where he fasted and prayed two dayes , saying , Lord quench my hot Lecherous humors , or kill me : Whereupon in the night following , there came unto him three Angels , and demanded of him why he forsook his charge : but the holy man was ashamed to tell them . Howbeit , they asked him further , saying , Wilt thou return to these damsels , if we free thee from all concupiscence ? Yea ( quoth he ) with all my heart . And when they had sworn him solemnly so to do , they took him up , and gelded him ; and one of them holding his hands , and another his feet , the third cut out his stones : But the story saith , it was not so ended , but in a Vision ; Which I believe , because within five dayes he returned to his Minions , who pitteously mourned for him all this while , and joyfully embraced his sweet company at his return . The like story doth Nider write of Thomas , whom two angels cured of that lecherous disease ; by putting about him a girdle , which they brought down with them from heaven . CHAP. VIII . Certain Popish and Magical cures , for them that are bewitched in their Privities . FOr direct cure to such as are Bewitched in the Privy members , the first and special , is Confession ; then follow in a row , holy-water , and those ceremonial trumperies , Ave Maries , and all manner of crossings ; which are all said to be wholesome , except the Witchcraft be perpetual , and in that case the wife may have a divorse of course . Item , The eating of a Haggister or pie helpeth one Bewitched in that member . Item , The smoak of a tooth of a dead man. Item , To annoint a mans body over with the gall of a Crow . Item , To fill a quill with Quick-silver , and lay the same under the cushion , where such a one sitteth , or else to put it under the threshold of the door of the house or chamber where he dwelleth . Item , To spit into your own bosome , if you be so Bewitched , is very good . Item , To piss through a Wedding-ring . If you would , know who is hurt in his privities by Witchraft , and who otherwise is therein diseased : Hostiensis answereth , but so as I am ashamed to English it , and therefore have here set down his experiment in Latine , Quando virgo nullatenus movetur , & nunquam potuit cognoscere ; hoc est signum frigiditatis : sed quando movetur & erigitur , perficere autem non potest , est signum maleficii . But Sir Tho. Moore hath such a cure in this matter , as I am ashamed to write , either in Latin or English ; for , in filthy Bawdery , it passeth all the tales that ever I heard : But that is rather a medicine to procure Generation , then the cure of Witchcraft , though it serve both turnes . Item , When ones instrument of Venery is Bewitched , certain characters must be written in Virgin-parchment , celebrated and holyed by a Popish Priest ; and thereon also must the 141 Psalm be written , and bound Ad viri fascinati coxam . Item , One Katharine Loe ( having a husband not so readily disposed that way as she wished him to be ) made a waxen image of the likeness of her husbands Bewitched member , and offered it up at St. Anthonies altar ; so as , through the holiness of the Mass , it might be sanctified , to be more couragious ; and of better disposition and ability , &c. CHAP. IX . A strange cure done to one that was molested with Incubus . NOw being wearied with the rehearsal of so many Lecheries , most horrible , and very filthy and fabulous actions and passions of Witches , together with the spirit Incubus : I will end with a true story taken out of Jason Pratensis , which , though it be rude , yet it is not altogether so unclean as the rest . There came ( saith he ) of late a Mass-Priest unto me , making pitteous moan , and saying , that if I holpe him not , he should be undone , and utterly overthrown ; so great was his infirmity ; for ( saith he ) I was wont to be fair and fat , and of an excellent complexion ; and lo how I look , being now a very ghost consisting of skin and bone , &c. What is the matter ( quoth Jason ? ) I will shew you Sir , said the Priest : There cometh unto me , almost every night , a certain woman , unknown unto me , and lyeth so heavy upon my breast , that I cannot fetch my breath , neither have any power to cry , neither do my hands serve me to shove her away , nor my feet to go from her . I smild ( quoth Jason ) and told him that he was vexed with a disease called Incubus , or the mare , and the residue was phantasie and vain imagination . Nay ( said the Priest ) it cannot be so ; for by our blessed Lady , I tell you nothing but that which waking I saw with mine eyes , and felt with mine hands ; I see her when she cometh upon me , and strive to repel her ; but I am so infeebled that I cannot ; and for remedy I have run about from place to place , but no help I could get : At length I went to an old Fryer that was counted an odd fellow , and thought to have had help at his hands ; but the Devil a whit had I of him , saving , that for remedy , he willed me to pray to God ; whom , I am sure , I wearied with my tedious prayers long before . Then went I unto an old woman , quoth the Priest , who was said to be a cunning Witch ; and she willed me , that the next morning , about the dawning of the day , I should piss , and immediately should cover the piss-pot , or stop it with my right nether-stock , and before night the Witch should come to visit me . And although , quoth he , the respect of mine orders somewhat terrified me from the execution of her advise ; yet my necessities divers wayes , and specially my pains , moved me to make tryal of her words : and , by the mass , quoth the Priest , her words fell out as sure as a club ; For a Witch came to my house , and complained of a grief in her bladder , and that she could not piss . But I could neither by fair nor foul means obtain at her hands , that she would leave molesting me by night ; but she keepeth her old custome , determining by these filthy means to dispatch me . I could hardly , said Jason , reclaim him from this mad humor ; but by that time he had been with me three or four times , he began to comfort himself , and at last perceiving it , he acknowledged his disease , and recovered the same . CHAP. X. A confutation of all the former follies touching Incubus , which by examples and proofs of like stuffe is shewed to be flat knavery , wherein the carnal copulation with Spirits is overthrown . THus are Lecheries covered with the cloke of Incubus and Witchcraft , contrary to nature and verity : and with these fables is maintained an opinion , that men have been begotten without carnal copulation , as Hyperius , and others write that Merlin was , An. 440. specially to excuse and maintain the knaveries and lecheries of idle Priests , and bawdy Monks , and to cover the shame of their lovers and concubines . And alas ! when great learned men have been so abused , with the imagination of Incubus his carnal society with Women , misconstruing the Scriptures , to wit , the place in Gen. 6. to the seducing of many others ; it is the lesse wonder , that this error hath passed so generally among the common people . But to use few words herein , I hope you understand that they affirm and say , that Incubus is a Spirit , and I trust you know that a Spirit hath no flesh nor bones , &c. and that he neither doth eat nor drink . Indeed your gran-dames maids were wont to set a bowl of milk before him and his cousin Robin Goodfellow , for grinding of Malt or Mustard , and sweeping the house at midnight : and you have also heard , that he would chafe exceedingly , if the maid or good-wife of the house , having compassion of his nakedness , laid any clothes for him , besides his mess of white bread and milk , which was his standing fee. For in that case he saith , What have we here ? Hemton hamten , here will I never more tread nor stampen . But to proceed in this confutation . Where there is no meat eaten , there can be no seed which thereof is gendred ; although it be granted , that Rohin could both eat aed drink , as being a cousening idle Fryer , or some such Rogue , that wanted nothing either belonging to Lechery or Knavery , &c. Item , Where the Genital members want , there can be no lust of the flesh : neither doth nature give any desire of Generation , where there is no propagation or succession required . And as Spirits cannot be grieved with hunger , so can they not be inflamed with lusts . And if men should live ever , what needed succession or heirs ? For that is but an ordinance of God , to supply the place , the number , the world , the time , and specially to accomplish his will. But the power of generation consisteth not only in members , but chiefly of vital spirits , and of the heat ; which spirits are never in such a body as Incubus hath , being but a body assumed , as they themselves say . And yet the most part of writers herein affirm , That it is a palpable and visible body , though all be phansies and fables that are written hereupon . CHHP. XI . That Incubus is a natural disease : with remedies for the same : besides Magical cures herewithal expressed . BUt in truth , this Incubus is a bodily disease ( as hath been said ) although it extend unto the trouble of the mind , which of some is called the Mare , oppressing many in their sleep so sore , as they are not able to call for help , or stir themselves under the burthen of that heavy humor ; which is ingendred of a thick vapor proceeding from the crudity and rawness in the stomach : which ascending up into the head , oppresseth the brain , insomuch as many are infeebled thereby , as being nightly haunted therewith . They are most troubled with this disease , that being thereunto subject , lie right upward ; so as , to turn and lie on the one side , is present remedy . Likewise , if any hear the groaning of the party , speak unto him , so as he wake him , he is presently relieved . Howbeit , there are Magical cures for it ; as for example : S. George , S. George , our ladies knight , He walkt by day , so did he by night : Until such time as he her found , He her beat , and he her bound , Until her troth she to him plight , He would not come to her that night . Whereas S. George our Ladies knight , was named three times S. George . Item , Hang a stone over the afflicted persons bed , which stone hath naturally such a hole in it , as wherein a string may be put through it , and so be hanged over the diseased or bewitched party ; be it Man , Woman , or Horse . Item , You shall read in M. Malefic . that Excommunication is very notable , and better than any charme for this purpose . There are also other verses and charms for this disease devised , which is the common cloak for the ignorance of bad Physitians . But Leonard Fuchsius in his first book and 13 chapter , doth not only describe this disease , and the causes of it ; but also setteth down very learnedly the cure thereof , to the utter confusion of the Witchmongers folly in this behalf . Hyperius being much bewitched and blinded in this matter of Witchcraft , hovering about the interpretation of Genesis 6. from whence the opinion of Incubus and Succubus is extorted , Viderunt filii Dei filias hominum , quod elegantes essent , acceperunt sibi in uxores ex omnibus , quas elegerant , &c. seemeth to maintain upon hear-say , that absurd opinion ; and yet in the end is driven to conclude thus , to wit , Of the evil Spirits Incubus and Succubus there can no firm reason or proof be brought out of Scripture , using these very words , Hae ut probabilia dicta sunto , quandoquidem Scripturarum praesidio hac in causa destituimur . As if he should say , Take this as spoken probably ; to wit , by humane reason , because we are destitute of Scriptures to maintain the goodness of the cause . Tertullian and Sulpitius Severus do interpret Filios Dei in that plate to be Angels , or evil Spirits , and to have been enamored with the beauty of those Wenches , ; and finally , begat Gyants by them . Which is throughly confuted by Chrysostome , Hom. 22 , in Gen. but specially by the circumstance of the text . CHAP. XII . The censure of G. Chaucer upon the knavery of Incubus . NOw will I ( after all this long discourse of abominable cloked knaveries ) here conclude with certain of G. Chaucers verses , who as he smelt out the absurdities of Popery , so found he the Priests knavery in this matter of Incubus , and ( as the time would suffer him ) he derided their folly and falshood in this wise : For now the great Charity and Prayers Of Limitors and other holy Fryers , That searchen every land and every stream , As thick as motes in the sun-beam , Blissing halls , Kitchens , Chambers and Bowers , Cities , Borroughs , Castles and High-towers , Thropes , Barnes , Sheep-pens , and Daries , This maketh that there been now no Fairies ; For there as wont to walken was an elfe , There walketh now the Limitor himself , In under meals , and in mornings , And saith his mattens and his holy things As he goeth in his limitation ; Women may go safely up and down , In every bush , and under every tree , There is none other Incubus but he , &c. BOOK V. CHAP. I. Of Transformations , ridiculous examples brought by the adversaries for the confirmation of their foolish doctrine . NOw , that I may with the very absurdities , contained in their own Authors , and even in their principal Doctors , and last writers , confound them that maintain the Transubstantiations of Witches : I will shew you certain proper stuffe , which Bodin ( their chief champion of this age ) hath gathered out of M. Mal. and others , whereby he laboureth to establish this impossible , incredible , and supernatural , or rather unnatural Doctrine of Transubstantiation . First , As touching the Devil ( Bodin saith ) that he doth most properly and commonly transform himself into a Goat , confirming that opinion by the 33 and 34 of Esay ; where there is no one tittle sounding to any such purpose . Howbeit , he sometimes alloweth the Devil the shape of a Blackmoor , and , as he saith , he used to appear to Mawd Cruse , Kate Darey , and Jone Harviller . But I marvel , whether the Devil createth himself , when he appeareth in the likeness of a Man ; or whether God createth him , when the Devil wisheth it . As for Witches , he saith , they specially Transsubstantiate themselves into Wolves , and them whom they bewitch into Asses ; though else-where he differ somewhat herein from himself . But though he affirm , that it may be naturally brought to pass , that a Girl shall become a Boy ; and that any female may be turned into a male ; yet , he saith , the same hath no affinity with Lycanthropia ; wherein , he saith also , that men are wholly transformed , and citeth infinite examples hereof . First , that one Garner , in the shape of a Wolfe , killed a Girl of the age of twelve years , and did eat up her arms and legs , and carryed the rest home to his wife . Item , that Peter Burget , and Michael Worden , having turned themselves with ointment into Wolves , killed , and finally did eat up an infinite number of people . Which lie Wievers doth sufficiently confute . But until you see and read that , consider whether Peter could eat raw flesh without surfetting , specially flesh of his own kind . Item , that there was an arrow shot into a Wolves thigh , who afterwards being turned into his former shape of a man , was found in his bed , with the arrow in his thigh , which the Archer that shot it knew very well . Item , that another being Lycanthropus in the form of a Wolf , had his Wolves feet cut off , and in a moment he became a man without hands or feet . He accuseth also one of the highest Princes in Christendom , even of late dayes , to be one of those kind of Witches , so as he could , when he list , turn himself to a Wolf , affirming , that he was espyed , and oftentimes seen to perform that villany , because he would be counted the King of all Witches . He saith , that this transubstantiation is most common in Greece , and throughout all Asia , as Merchant strangers have reported to him . For Anno Dom. 1542. when Sultan-Solimon reigned , there was such force and multitude of these kind of Wolves in Constantinople , that the Emperour drave together in one flock 150 of them , which departed out of the City in the presence of all the people . To perswade us the more throughly herein , he saith , That in Livonia , yearly ( about the end of December ) a certain Knave or Devil warneth all the Witches in the Countrey to come to a certain place ; if they fail , the Devil cometh and whippeth them with an Iron rod , so as the print of the lashes remains upon their bodies for ever . The captain Witch leadeth the way through a great pool of water ; many millions of Witches swim after . They are no sooner passed through that water , but they are all transformed into Wolves , and fly upon , and devour both Men , Women , Cattel , &c. After twelve dayes they return through the same water , and so receive humane shape again . Item , that there was one Bajanus a Jew , being the Son of Simeon , which could , when he list , turn himself into a Wolf ; and by that means could escape the force and danger of a whole Army of men . Which thing ( saith Bodin ) is wonderful : but yet ( saith he ) it is much more marvellous , that men will not believe it . For many Poets affirm it , yea , and if you look well into the matter ( saith he ) you shall find it easie to do . Item , he saith , that as natural Wolves persecute beasts ; so do these Magical Wolves devour men , women and children . And yet God saith to the People , I trow , and not to the Cattel of Israel , If you observe not my commandements , I will send among you the beasts of the field , which shall devour both you and your cattel . Item , I will send the teeth of beasts upon you . Where is Bodins distinction now become ? He never saith , I will send Witches in the likeness of Wolves , &c. to devour you or your cattel . Nevertheless , Bodin saith , it is a clear case , for the matter was disputed upon before Pope Leo the seventh , and by him all the matters were judged possible : and at that time , saith he , were the transformations of Lucian and Apuleius made canonical . Furthermore , he saith , that through this art they are so cunning that no man can apprehend them , but when they are asleep . Item , he nameth another Witch , that , as M. Mal. saith , could not be caught , because he would transform himself into a mouse , and run into every little hole , till at length he was killed coming out of the hole of a jam in a window , which indeed is as possible , as a Camel to go through a needles eye . Item , he saith , that divers Witches at Vernon , turned themselves into Cats , and both committed and received much hurt . But at Argentine there was a wonderful matter done , by three Witches of great wealth , who transforming themselves into three Cats , assaulted a Faggot-maker ; who having hurt them all with a faggot-stick , was like to have been put to death . But he was miraculously delivered , and they worthily punished ; as the story saith from whence Bodin had it . After a great many other such beastly fables , he inveyeth against such Physitians as say that Lycanthropia is a disease , and a transformation . Item , he maintaineth , as sacred and true , all Homers fables of Circe and Ulysses his companions : inveying against Chrysostome , who rightly interpreteth Homers meaning to be , that Ulysses his people were by the harlot Circe made in their brutish manners to resemble Swine . But least some Poets fables might be thought lyes ( whereby the Witchmongers arguments should quail ) he maintaineth for true the most part of Ovids Metamorphosis , and the greatest absurdities and impossibilities in all that book ; marry he thinketh some one tale therein may be fained . Finally , he confirmeth all these toyes by the story of Nebuchadnezzar . And because ( saith he ) Nebuchadnezzar continued seven years in the shape of a beast ; therefore may Witches remain so long in the form of a beast ; having in all the mean time , the shape , hair , voice , strength , agility , swiftness , food and excrements of beasts , and yet reserve the minds and souls of Women or Men. Howbeit , St. Augustine ( whether to confute or confirm that opinion judge you ) saith , Non est credendum , humanum corpus daemonum arte vel potestate in bestialia lineamenta converti posse : We may not believe that a mans body may be altered into the lineaments of a beast , by the Devils art or power . Item , Bodin saith , that the reason why Witches are most commonly turned into Wolves , is , because they usually eat children , as Wolves eat cattle . Item , that the cause why other are truly turned into Asses , is , for that such have been desirous to understand the secrets of Witches . Why Witches are turned into Cats , he alledgeth no reason , and therefore ( to help him forth with that paraphrase ) I say , that Witches are curst queans , and many times scratch one another , or their neighbours by the faces , and therefore perchance are turned into Cats . But I have put twenty of these Witchmongers to silence with this one question ; to wit , Whether a Witch that can turn a Woman into a Cat , &c. can also turn a Cat into a Woman ? CHAP. II. Absurd reasons brought by Bodin , and such others , for confirmation of Transformations . THese examples and reasons might put us in doubt , that every Asse , Wolf , or Cat that we see , were a Man , a Woman , or a Child . I marvel that no man useth this distinction in the definition of a man. But to what end should one dispute against these creations and recreations ; when Bodin washeth away all our arguments with one word , confessing that none can create any thing but God ; acknowledging also the force of the Canons , and embracing the opinions of such Divines as write against him in this behalf ? Yea , he doth now ( contrary to himself elsewhere ) affirm , that the Devil cannot alter his form . And lo , this is his distinction , Non essentialis forma ( id est ratio ) sed figura solum permutatur : The essential form ( to wit , reason ) is not changed , but the shape or figure , And thereby he proveth it easie enough to create men or beasts with life , so as they remain without reason . Howbeit , I think it is an easier matter , to turn Bodines reason into the reason of an Asse , than his body into the shape of a Sheep ; which be saith is an easie matter ; because Lots wife was turned into a stone by the Devil . Whereby he sheweth his gross ignorance . As though God that commanded Lot upon pain of death not to look back , who also destroyed the City of Sodome at that instant , had not also turned her into a salt stone . And as though all this while God had been the Devils drudge , to go about this business all the night before , and when a miracle should be wrought , the Devil must be fain to do it himself . Item , he affirmeth , that these kind of Tranfigurations are more common with them in the West parts of the World , then with us here in the East . Howbeit , this note is given withal , that that is meant of the second persons , and not of the first ; to wit , of the bewitched , and not of the Witches . For they can transform themselves in every part of the World , whether it be East , West , North , or South . Marry , he saith , that Spirits and Devils vex men most in the North-countries , as Norway , Finland , &c. as in the Western Islands , as in the West - India ; but among the Heathen specially , and wheresoever Christ is not preached . And that is true , though not in so foolish , gross , and corporal a sense as Bodin taketh it . One notable instance of a Witches cunning in this behalf touched by Bodin in the Chapter aforesaid , I thought good in this place to repeat : he taketh it out of M. Mal. which tale was deliverd to Sprenger by a Knight of the Rhodes , being of the order of St. Johns at Jerusalem , and it followeth thus . CHAP. III. Of a Man turned into an Asse , and returned again into a man , by one of Bodin's Witches : S. Augustines opinion thereof . IT happened in the City of Salamin , in the Kingdom of Cyprus ( wherein is a good haven ) that a ship loaden with Merchandize stayed there for a short space : In the mean time , many of the Soldiers and Marriners went to shoar , to provide fresh victuals ; among which number , a certain English man , being a sturdy young fellow , went to a womans house , a little way out of the City , and not far from the Sea side , to see whether she had any egs to sell : who perceiving him to be a lusty young fellow , a stranger , and far from his Countrey ( so as upon the losse of him there would be the less miss or inquiry ) she considered with her self how to destroy him , and willed him to stay there a while , she went to fetch a few egs for him : but she tarryed long , so as the young man called unto her , desiring her to make haste , for he told her that the tide would be spent , and by that means the ship would be gone , and leave him behind : Howbeit , after some detracting of time , she brought him a few egs , willing him to return to her , if the ship were gone when he came . The young fellow returned towards the ship : but before he went abroad , he would needs eat an egge or twain to satisfie his hunger , and within short space he became dumb and out of his wits , as he afterwards said . When he would have entered into the ship , the Marriners beat him back with a cudgel , saying , What a murren lacks the Asse ? Whither the Devil will this Asse ? The Asse or young man , I cannot tell by which name I should tearm him , being many times repelled , and under-standing their words that called him Asse , considering that he could speak never a word , and yet could understand every body ; he thought that he was bewitched by the woman , at whose house he was . And therefore , when by no means he could get into the boat , but was driven to tarry and see her departure ; being also beaten from place to place , as an Asse , he remembred the Witches words , and the words of his own fellows that called him Asse , and returned to the Wiches house , in whose service he remained by the space of three years , doing nothing with his hands all that while , but carryed such burthens as she laid on his back ; having only this comfort , that although he were reputed an Asse among strangers and beasts , yet that both this Witch , and all other witches knew him to be a man. After three years were passed over , in a morning betimes he went to Town before his Dame ; who upon some occasion , of like to make water , stayed a little behind : in the mean time , being near to a Church , he heard a little Saccaring bell ring , to the elevation to a morrow Mass , and not daring to go into the Church , least he should have been beaten and driven out with cudgels , in great devotion he fell down in the Church-yard , upon the knees of his hinder legs , and did lift his forefeet over his head , as the Priest doth hold the Sacrament at the elevation . Which prodigious sight , when certain Merchants of Genua espyed , and with wonder beheld ; anon cometh the Witch with a cudgel in her hand , beating forth the Asse . And because , as it hath been said , such kinds of Witchcrafts are very usual in those parts , the Merchants aforesaid made such means as both the Asse and Witch were attached by the Judge : And she being examined and set upon the rack , confessed the whole matter , and promised that if she might have liberty to go home , she would restore him to his old shape ; and being dismissed , she did accordingly : so as , notwithstanding , they apprehended her again , and burned her , and the young man returned into his Countrey with a joyful and merry heart . Upon the advantage of this story M. Mal. Bodin , and the residue of the Witchmongers triumph ; and specially because S. Augustine subscribeth thereunto ; or at the least to the very like . Which , I must confess , I find too common in his books , insomuch as I judge them rather to be foisted in by some fond Papist or Witchmonger , then so learned a mans doings . The best is , that he himself is no eye-witness to any of those his tales , but speaketh only by report , wherein he uttereth these words , to wit , That it were a point of great incivility , &c. to discredit so many and so certain reports . And in that respect he justifieth the corporal transfigurations of Ulysses his mates , through the Witchcraft of Circes : and that foolish fable of Praestantius his father , who , he saith , did eat provender and hay among other horses , being himself turned into an horse . Yea , he verifieth the starkest lie that ever was invented , of the two Alewives that used to transform all their guests into horses , and to fell them away at Markets and Fairs . And therefore I say with Cardanus , that how much Agustine saith he hath seen with his eyes , so much I am content to believe . Howbeit , S. Augustine concludeth against Bodin ; for he affirmeth these Transubstantiations to be but fantastical , and that they are not according to the verity , but according to the appearance : And yet I cannot allow of such appearances made by Witches , or yet by Devils ; for I find no such power given by God to any creature . And I would know of S. Augustine , what became of them , whom Bodin's transformed Wolves devoured ? But O quam Credula mens hominis , & crectae fabulis aures ! Englished by Abraham Fleming : Good Lord ! how light of credit is the wavering mind of man ! How unto tales and lies his ears attentive all they can ? General councels , and the Popes Canons , which Bodin so regardeth , do condemn and pronounce his opinions in this behalf to be absurd , and the residue of Witchmongers , with himself in the number , to be worse than Infidels . And these are the very words of the Canons , which elsewhere I have more largely repeated ; Whosoever believeth , that any creature can be made or changed into better or worse , or transformed into any other shape , or into any other similitude , by any other than by God himself , the Creator of all things ; without all doubt is an Infidel , and worse than a Pagan : and therewithal this reason is rendred , to wit , Because they attribute that to a Creature , which only belongeth to God the Creator of all things . CHAP. IV. A summary of the former fable , with a Refutation thereof , after due examination of the same . COncerning the verity or probability of this enterlude , betwixt Bodin , M. Mal. the Witch , the Asse , the Mass , the Merchants , the Inquisitors , the Tormentors , &c. First , I wonder at the miracle of Transubstantiation : Secondly , At the impudency of Bodin , and James Sprenger , for affirming so gross a lie , devised belike by the Knight of the Rhodes , to make a fool of Sprenger , and an asse of Bodin : Thirdly , That the Asse had no more wit than to kneel down and hold up his forefeet to a piece of starch or flowre , which neither would , nor could , nor did help him : Fourthly , That the Mass could not reform that which the Witch transformed : Fiftly , that the Merchants , the Inquisitors , and the Tormentors , could not either severally or joyntly do it , but refer the matter to the Witches courtesie and good pleasure . But where was the young mans own shape all these three years , wherein he was made an Asse ? It is a certain and general rule , that two substantial forms cannot be in one subject simul & semel , both at once , which is confessed by themselves . The form of the beast occupied some place in the air , and so I think should the form of a man do also : For to bring the body of a man , without feeling , into such a thin airy nature , as that it can neither be seen nor felt , it may well be unlikely , but it is very impossible ; for the air is inconstant , and continueth not in one place : so as this airy creature would soon be carried into another region , as elsewhere I have largely proved , But indeed our bodies are visible , sensitive , and passive , and are indued with many other excellent properties , which all the Devils in hell are not able to alter ; neither can one hair of our head perish , or fall away , or be transformed , without the special providence of God Almighty . But to proceed unto the probability of this story . What luck was it , that this young fellow of England , landing so lately in those parts , and that old woman of Cyprus , being both of so base a condition , should both understand one anothers communication ; England and Cyprus being so many hundred miles distant , and their languages so far differing ? I am sure in these dayes , wherein traffick is more used , and learning in more price ; few young or old Mariners in this Realm can either speak or understand the language spoken at Salamim in Cyprus , which is a kind of Greek ; and as few old women there can speak our language . But Bodin will say , You hear , that at the Inquisitors commandement , and through the Tormentors correction , she promised to restore him to his own shape : and so she did , as being thereunto compelled . I answer , that as the whole story is an impious fable ; so this assertion is false , and disagreeable to their own doctrine , which maintaineth , That the Witch doth nothing but by the permission and leave of God. For if she could do or undo such a thing at her own pleasure , or at the commandement of the Inquisitors , or for fear of the Tormentors , or for love of the party , or for remorse of conscience : then is it not either by the extraordinary leave , nor yet by the like direction of God ; except you will make him a confederate with old Witches . I for my part wonder most , how they can turn and tosse a mans body so , and make it smaller and greater to wit , like a Mouse , or like an Asse , &c. and the man all this while to feel no pain . And I am not alone in this maze : for Danaeus , a special maintainer of their follies , saith , That although Augustine and Apulcius do write very credibly of these matters ; yet will he never believe , that Witches can change men into other formes , as Asses , Apes , Wolves , Bears , Mice , &c. CHAP. V. That the body of a Man cannot be turned into the body of a Beast by a Witch , is proved by strong Reasons , Scriptures , and Authorities . BUt was this Man an Asse all this while ? or , was this Asse a Man ? Bodin saith ( his reason only reserved ) he was truly transubstantiated into an Asse ; so as there must be no part of a man , but reason , remaining in this Asse : And yet Hermes Trismegistus thinketh he hath good authority and reason to say , Aliud corpus quam humanum non capere animam humanam ; nec fas esse in corpus animae ratione carentis animam rationalem corruere ; that is , An humane soul cannot receive any other than an humane body , nor yet can light into a body that wanteth reason of mind . But S. James saith , The body without the spirit is dead . And surely , when the soul is departed from the body , the life of man is dissolved ; and therefore Paul wished to be dissolved , when he would have been with Christ . The body of man is subject to divers kinds of Agues , sicknesses , and infirmities , whereunto an Asses body is not inclined ; and mans body must be fed with bread , &c. and not with hay . Bodins Asse-headed man must either eat hay or nothing ; as appeareth in the story . Man's body also is subject unto death , and hath his dayes numbred . If this fellow had died in the mean time , as his hour might have been come , for any thing the Devils , the Witch , or Bodin knew ; I marvel then what would have become of this Asse , or how the Witch could have restored him to shape , or whether he should have risen at the day of Judgement in an Asses body and shape : For Paul saith , that that very body which is sown and buried a natural body , is raised a spiritual body . The life of Jesus is made manifest in our mortal flesh , and not in the flesh of an Asse . God hath endued every man and every thing with his proper nature , substance , form , qualities , and gifts , and directeth their wayes . As for the wayes of an Asse , he taketh no such care ; howbeit , they have also their properties and substance several to themselves . For there is one flesh ( saith Paul ) of men , another flesh of beasts , another of fishes , another of birds : And therefore it is absolutely against the ordinance of God ( who hath made me a man ) that I should flie like a Bird , or swim like a fish , or creep like a worm , or become an Asse in shape ; insomuch , as if God would give me leave , I cannot do it ; for it were contrary to his own order and decree , and to the constitution of any body which he hath made . Yea , the spirits themselves have their laws and limits prescribed , beyond the which they cannot pass one hairs breadth ; otherwise God should be contrary to himself , which is far from him . Neither is Gods omnipotency hereby qualified , but the Devils impotency manifested , who hath none other power , but that which God from the beginning hath appointed unto him , consonant to his nature and substance . He may well be restrained from his power and will , but beyond the same he cannot pass , as being Gods minister , no further but in that which he hath from the beginning enabled him to do : which is , that he being a spirit , may with Gods leave and ordinance viciate and corrupt the spirit and will of man ; werein he is very diligent . What a beastly assertion is it , that a man , whom God hath made according to his own similitude and likeness , should be by a Witch , turned into a beast ? What an impiety is it to affirm , that an Asses body is the temple of the holy Ghost ? Or , an Asse to be the child of God , and God to be his Father , as it is said of man ? Which Paul to the Corinthians so divinely confuteth , who saith , That our bodies are the members of Christ : in the which , we are to glorifie God , for the body is for the Lord , and the Lord is for the body . Surely he meaneth not for an Asses body , as by this time I hope appeareth ; in such wife as Bodin may go hide him for shame ; especially when he shall understand , that even into these our bodies , which God hath framed after his own likeness , he hath also breathed that spirit , which Bodin saith , is now remaining within an Asses body , which God hath so subjected in such servility under the foot of man ; of whom God is so mindful , that he hath made him little lower then Angels , yea than himself , and crowned him with glory and worship , and made him to have dominion over the works of his hands , as having put all things under his feet , all Sheep and Oxen , yea Wolves , Asses , and all other beasts of the field , the fouls of the air , the fishes of the sea , &c. Bodins Poet , Ovid , whose Metamorphosis makes so much for him ; saith , to the overthrow of this phantastical imagination : Os homini sublime dedit , coelumque videre Jussit , & erectos ad sydera tollere vultus . The effect of which verses is this : The Lord did set mans fade so hie , That he the heavens might behold , And look up to the starry skie , To see his wonders manifold . Now , if a Witch or a Devil , can so alter the shape of a man , as contrarily to make him look down to hell , like a beast ; Gods works should not only be defaced and disgraced , but his ordinance should be wonderfully altered , and thereby confounded . CHAP. VI. The Witchmongers Objections , concerning Nebuchadnezzar answered , and their error cerning Lycanthropia confuted . MAlleus Maleficarum , Bodin , and many other of them that maintain Witchcraft , triumph upon the story of Nebuchadnezzar as though Circes had transformed him with her sorceties into an Ox , as she did others into Swine , &c. I answer , that he was neither in body nor shape transformed at all , according to their gross imagination ; as appeareth both by the plain words of the text , and also by the opinions of the best Interpreters thereof ; but that he was for his beastly government and conditions , thrown out of his Kingdom and banished for a time , and driven to hide himself in the Wilderness , there in exile to lead his life in a beastly sort , among beasts of the field , and fowles of the air ( for by the way I tell you it appeareth by the text , that he was rather turned into the shape of a fowl than of a beast ) until he rejecting his beastly conditions , was upon his repentance and amendment called home , and restored unto his Kingdom . Howbeit , this ( by their confession ) was neither Devils nor Witches doing ; but a miracle wrought by God , whom alone I acknowledge to bring to pass such works at his pleasure . Wherein I would know what our Witch-mongers have gained . I am not ignorant that some write , that after the death of Nebuchadnezzar , his son Evilmerodath gave his body to the ravens to be devoured , least afterwards his father should arise from death , who of a beast became a man again . But this tale is meeter to have place in the Cabalistical art , to wit , among unwritten verities , than here . To concude , I say that the transformations , which these Witch-mongers do so rave and rage upon , is ( as all the learned sort of Physitians affirm ) a disease proceeding partly from melancholy , whereby many suppose themselves to be Wolves , or such ravening beasts . For Lycanthropia is of the ancient Physitians called Lupina melancholia , or Lupina insania . J. Wierus declareth very learnedly , the cause , the circumstance , and the cure of this disease . I have written the more herein ; because hereby great Princes and Potentates , as well as poor Women and Innocents , have been defamed and accounted among the number of Witches . CHAP. VII . A special Objection answered concerning Transportations , with the consent of divers Writers thereupon . FOr the maintenance of Witches Transportations , they object the words of the Gospel , where the Devil is said to take up Christ , and to set him on a pinnacle of the Temple , and on a mountain , &c. which if he had done in manner and form as they suppose , it followeth not therefore that Witches could do the like ; nor yet that the Devil would do it for them at their pleasure ; for they know not their thoughts , neither can otherwise communicate with them . But I answer , that if it were so grossely to be understood , as they imagine it , yet should it make nothing to their purpose : For , I hope , they will not say , that Christ had made any ointments , or entred into any league with the Devil , and by vertue thereof was transported from out of the Wilderness , unto the top of the temple at Jerusalem ; or that the Devil could have masteries over his body , whose soul he could never lay hold upon , especially when he might ( with a beck of his finger ) have called unto him , and have had the assistance of many legions of Angels : Neither ( as I think ) will they presume to make Christ partaker of the Devils purpose and sin in that behalf . If they say , This was an action wrought by the special providence of God , and by his appointment , that the Scripture might be fulfilled ; then what gain our Witchmongers by this place ? First , for that they may not produce a particular example to prove so general an argument . And again , if it were by Gods special providence and appointment , then why should it not be done by the hand of God , as it was in the story of Job ? Or , if if it were Gods special purpose and pleasure , that there should be so extraordinary a matter brought to pass by the hand of the Devil ; could not God have given to the wicked Angel extraordinary power , and cloathed him with extraordinary shape , whereby he might be made an instrument able to accomplish that matter , as he did to his Angel that carryed Habacuck to Daniel , and to them that he sent to destroy Sodome ? But you shall understand , that this was done in a vision , and not in verity of action . So as they have a very cold pull of this place , which is the special piece of Scripture alledged of them for their Transportations . Hear therefore what Calvin saith in his Commentary upon that place , in these words , The question is , whether Christ were carryed aloft indeed , or whether it were but in a vision ? Many affirm very obstinately , that his body was truly and really as they say taken up ; because they think it too great an indignity for Christ to be made subject to Satans illusions . But this objection is easily washed away : For it is no absurdity to grant all this to be wrought through Gods permission , or Christs voluntary subjection : so long as we yield not to think that he suffered these temptations inwardly , that is to say , in mind or soul . And that which is afterwards set down by the Evangelist , where the Devil shewed him all the Kingdoms of the world , and the glory of the same , and that to be done ( as it is said in Luke ) in the twinkling of an eye , doth more agree with a vision , than with a real action : So far are the very words of Calvin : Which differ not one syllable nor five words from that which I had written therein , before I looked for his opinion in the matter . And this , I hope , will be sufficient to overthrow the assertions of them that lay the ground of their Transportations and flying in the air hereupon . He that will say , that these words , to wit , that Christ was taken up , &c. can hardly be applyed to a vision , let him turn to the Prophesie of Ezekiel , and see the self same words used in a vision , saving that where Christ is said to be taken up by the Devil , Ezekiel is taken up , and lifted up , and carryed by the Spirit of God , and yet in a vision . But they have less reason that built upon this sandy rock , the supernatural frame of Transubstantiation ; as almost all our Witching Writers do . For Sprenger and Institor say , that the Devil in the likeness of a Falcon caught him up ; Danaeus saith , it was in the similitude of a man ; others say , of an Angel painted with wings ; others , invisible ; Ergo , the Devil can take ( say they ) what shape he list . But though some may cavil upon the Devils transforming of himself ; yet , that either Devil or Witch can transforme or transubstantiate others , there is no title or colour in the Scriptures to help them . If there were authority for it , and that it were past all peradventure , lo , what an easie matter is it to resubstantiate an Asse into a Man. For Bodin saith , upon the word of Apuleius , that if the Asse eat new Roses , Anise , or Bay-leaves out of spring-water , it will presently return him into a Man : Which thing Sprenger saith may be done , by washing the Asse in fair water ; yea , he sheweth an instance , where , by drinking of water an Asse was turned into a man. CHAP. VIII . The Witchmongers objection concerning the history of Job answered . THese Witchmongers , for lack of better arguments , do many times object Job against me ; although there be never a word in that story which either maketh for them , or against me ; insomuch as there is not the name of a Witch mentioned in the whole book . But ( I pray you ) what Witchmonger now seeing one so afflicted as Job , would not say he were bewitched , as Job never saith ? For first , there came a messenger unto him , and said , Thy oxen were plowing , and thy asses were feeding in their places ; and the Sabeant came violently and took them ; yea , they have slain thy servants with the edge of the sword , but I only am escaped to tell thee . And whilest he was yet speaking , another came and said , The fire of God is fallen from heaven , and hath burnt up thy sheep , and thy servants , and devoured them , but I only am escaped alone to tell thee . And whilest he was yet speaking , another came , and said , The Chaldeans set out their bands , and fell upon thy camels , and have taken them , and have slain thy servants with the edge of the sword , but I only am escaped alone to tell thee . And whilest he was yet speaking , came another and said , Thy sons and thy daughters were eating and drinking wine in their elder brothers house , and behold , there came a great wind from beyond the wilderness , and smote the four corners of the house , which fell upon thy children , and they are dead , and I only am escaped alone to tell thee . Besides all this , He was smitten with boiles , from the sole of his foot to the crown of his head . If any man in these dayes called Job , should be by the appointment or hand of God thus handled , as this Job was , I warrant you that all the old Women in the Countrey , would be called Coram nobis ; Warrants would be sent out on every side , publick and private inquiry made , what old Women lately resorted to Jobs house , or to any of those places where these misfortunes fell . If any poor old Woman had chanced within two or three months to have borrowed a courtesie of seasing , or to have fetcht from thence a pot of milk , or had she required some alms , and not obtained it at Jobs hand ; there had been argument enough to have brought her to confusion ; and to be more certain to have the right Witch apprehended , figures must have been cast , the sive and shears must have been set on work ; yea rather then the Witch should escape , a Conjurer must have earned a little money , a circle must have been made , and a Devil raised to tell the truth ; Mother Bungy must have been gone unto , and after she had learned her name whom Job most suspected , she would have confirmed the suspition with artificial accusations ; in the end , some Woman or other must have been hanged for it . But as Job said , Dominus dedit ; so said he not , Diabolus vel Lamia , sed Dominus abstulit . Which agreeth with the tenor of the text , where it is written , that the Devil at every of Jobs afflictions desired God to lay his hand upon him . Insomuch as Job imputed no part of his calamity unto Devils , Witches , nor yet unto Conjurers , or their Inchanments ; as we have learned now to do . Neither sinned he , or did God any wrong , when he laid it to his charge : but we dishonor God greatly , when we attribute either the power or propriety of God the creator unto a creature . Calvin saith , We derogate much from Gods glory and omnipotency , when we say , he doth but give Satan leave to do it : which is ( saith he ) to mock Gods justice : and so fond an assertion , that if Asses could speak , they would speak more wisely than so : For a temporal judge saith not to the hangman , I give thee leave to hang this offender , but commandeth him to do it . But the maintainers of Witches omnipotency , say , Do you not see how really and palpably the Devil tempted and plagued Job ? I answer first , that there is no corporal or visible Devil named nor seen in any part of that circumstance ; secondly , that it was the hand of God that did it : thirdly , that as there is no community between the person of a Witch , and the person of a devil , so was there not any conference or practise between them in this case . And as touching the communication betwixt God and the Devil , behold what Calvin saith , writing or rather preaching of purpose upon that place , whereupon they think they have so great advantage ; When Satan is said to appear before God , it is not done in some place certain , but the Scripture speaketh so to apply it self to our rudeness . Certainly the Devil in this and such like cases is an instrument to work Gods will , and not his own ; and therefore it is an ignorant and an ungodly saying ( as Calvin judgeth it ) to affirm , that God doth but permit and suffer the Devil : For if Satan were so at his own liberty ( saith he ) we should be overwhelmed at a sudden . And doubtless , if he had power to hurt the body , there were no way to resist : for he would come invisibly upon us , and knock us on the heads ; yea he would watch the best and dispatch them , whilest they were about some wicked act . If they say , God commandeth him , no body impugneth them ; but that God should give him leave , I say with Calvin , that the Devil is not in such favour with God , as to obtain any such request at his hands . And whereas by our Witchmongers opinions and arguments , the Witch procureth the Devil , and the Devil asketh leave of God to plague whom the Witch is disposed : there is not ( as I have said ) any such corporal communication between the Devil and a Witch , as Witchmongers imagine . Neither is God moved at all at Satans sute , who hath no such favour or grace with him , as to obtain any thing at his hands . But M. Mal. and his friends deny , that there were any Witches in Jobs time : yea the Witchmongers are content to say , that there were none found to exercise this art in Christs time , from his birth to his death , even by the space of thirty three years . If there had been any ( say they ) they should have been there spoken of . As touching the authority of the book of Job , there is no question but that it is very canonical and authentick . Howbeit , many Writers , both of the Jews and others , are of opinion , that Moses was the Author of this book ; and that he did set it as a looking-glass before the people : to the intent the children of Abraham ( of whose race he himself came ) might know , that God shewed favour to others that were not of the same line , and be ashamed of their wickedness : seeing an uncircumcised Painime had so well demeaned himself . Upon which argument Calvin ( though he had written upon the same ) saith , that forasmuch as it is uncertain , whether it were Res gesta or Exempli gratia , we must leave it in suspense . Nevertheless ( saith he ) let us take that which is out of all doubt ; namely , that the holy Ghost hath indited the book , to the end that the Jews should know that God hath had a people alwayes to serve him throughout the World , even of such as were no Jews , nor segregated from other nations . Howbeit , I for my part deny not the verity of the story ; though indeed I must confess , that I think there was no such corporal interlude between God , the Devil , and Job , as they imagine ; neither any such real presence and communication as the Witchmongers conceive and maintain ; who are so gross herein , that they do not only believe , but publish so palpable adsurdities concerning such real actions betwixt the Devil and man , as a wise man would be ashamed to read , but much more to credit : As that S. Dunstan lead the Devil about the house by the nose with a pair of pinsors or tongs , and made him rore so lowd , as the place rung thereof , &c. with a thousand the like fables ; without which neither the art of Popery nor of Witchcraft could stand . But you may see more of this matter elsewhere , where in few words ( which I thought good here to omit , least I should seem to use too many repetitions ) I answer effectually to their cavils about this place . CHAP. IX . What several sorts of Witches are mentioned in the Scriptures , and how the word Witch is there applyed . BUt what sorts of Witches soever M. Mal. or Bodin say there are ; Moses spake only of four kinds of impious Coseners or Witches ( whereof our Witchmongers , old women , which dance with the Fairies , & e. are none . ) The first were Praestigiatores Pharaonis , which ( as all Divines , both Hebrews and others conclude ) were but Coseners and Juglers , deceiving the Kings eyes with illusions and sleights , and making false things to appear as true ; which nevertheless our Witches cannot do . The second is Mecasapha , which is she that destroyeth with poyson . The third are such as use sundry kinds of Divinations , and hereunto pertain these words , Kasam , Onen , Ob , Idoni . The fourth is Habar , to wit , when Magicians , or rather such as would be reputed cunning therein , mumble certain secret words , wherein is thought to be great efficacy . These are all Coseners and Abusers of the people in their several kinds . But because they are all termed of our translators by the name of Witches in the Bible ; therefore the lyes of M. Mal. and Bodin , and all our old Wives tales are applyed unto these names , and easily believed of the common people , who have never hitherto been instructed in the understanding of these words . In which respect , I will ( by Gods grace ) shew you ( concerning the signification of them ) the opinion of the most learned in our age ; specially of Johannes Wierus ; who though he himself were singularly learned in the tongues , yet for his satisfaction and full resolution in the same , he sent for the judgement of Andraeas Massius , the most famous Hebrician in the World , and had in it such sense and order , as I mean to set down unto you . And yet I give you this note by the way , that Witchcraft or Inchantment is diversly taken in the Scriptures ; sometimes nothing tending to such end as it is commonly thought to do : For , 1 Sam. 15.23 . it is all one with Rebellion . Jesabel for her idolatrous life , is called a Witch . Also in the new Testament , even S. Paul saith , the Galathians are bewitched , because they were seduced and led from the true understanding of the Scriptures . Item , sometimes it is taken in good part , as the Magicians that came to worship and offer to Christ ; and also where Daniel is said to be an Inchanter , yea a principal Inchanter ; which title being given him in divers places of that story , he never seemed to refuse or dislike ; but rather intreateth for the pardon and qualification of the rigor towards other Inchanters , which were meer coseners indeed ; as appeareth in the second Chapter of Daniel , where you may see that the King espyed their fetches . Sometimes , such are called Conjurers , as being but Rogues , and lewd people , would use the name of Jesus to work miracles , whereby , though they being faithless could work nothing ; yet is their practice condemned by the name of Conjuration . Sometimes Juglers are called Witches . Sometimes also they are called Sorcerers , that impugne the Gospel of Christ , and seduce others with violent perswasions . Sometimes a Murtherer with poyson , is called a Witch . Sometimes they are so termed by the very signification of their names ; as Elymas , which signifies a Sorcerer . Sometimes because they study curious and vain arts . Sometimes it is taken for wounding or grieving of the heart . Yea the very word Magus , which is Latin for a Magician , is translated a Witch ; and yet it was heretofore alwayes taken in the good part . And at this day it is indifferent to say in the English tongue ; She is a Witch ; or , She is a wise Woman . Sometimes observers of Dreams , sometimes Soothsayers ; sometimes the observers of the flying of fowls , of the meeting of toads , the falling of salt , &c. are called Witches . Sometimes he or she is called a Witch , that take upon them either for gain or glory , to do miracles ; and yet can do nothing . Sometimes they are called Witches in common speech , that are old , lame , curst , or melancholike , as a nick name . But as for our old Women , that are said to hurt children with their eyes , or Lambs with their looks , or that pull down the Moon out of heaven , or make so foolish a bargain , or do such homage to the Devil ; you shall not read in the Bible of any such Witches , or of any such actions imputed to them . BOOK VI. CHAP. I. The exposition of this Hebrew word Chasaph ; wherein is answered the Objection contained in Exod. 22. to wit , Thou shalt not suffer a Witch to live ; and of Simon Magus , Acts 8. CHasaph , being an Hebrew word , is latined Veneficium , and is in English Poysoning , or Witchcraft , if you will so have it . The Hebrew sentence written in Exod. 22. is by the 70 Interpreters translated thus into Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which in Latin is , Veneficos ( sive ) Veneficas non retinebitis in vita ; in English , You shall not suffer any Poysoners , or ( as it is translated ) Witches to live . The which sentence , Josephus an Hebrew born , and a man of great estimation , learning , and fame , interpreteth in this wise ; Let none of the children of Israel have any poyson that is deadly , or prepared to any hurtful use : If any be apprehended with such stuffe , let him be put to death , and suffer that which he meant to do to them , for whom he prepared it . The Rabbins exposition agreeth herewithal . Lex Cornelia differeth not from the sense , to wit , that he must suffer death ; which either maketh , selleth , or hath any poyson to the intent to kill any man. This word is found in these places following : Exod. 22.18 . Deut. 18.10 . 2 Sam. 9.22 . Dan. 2.2 . 2 Chron. 33.6 . Esay . 47.9 , 12. Malach. 3.5 . Jerem. 27.10 . Mich. 5.2 . Nah. 3.4 . bis . Howbeit , in all our English translations , Chasaph is translated , Witchcraft . And because I will avoid prolixity and contention both at once , I will admit that Veneficae were such Witches , as with their poysons did much hurt among the children of Israel ; and I will not deny that there remain such unto this day , bewitching men , and making them believe that by vertue of words , and certain Ceremonies , they bring to pass such mischiefs , and intoxications , as they indeed accomplish by poysons . And this abuse in cosenage of people , together with the taking of Gods name in vain , in many places of the Scripture is reproved especially by the name of Witchcraft , even where no poysons are . According to the sense which St. Paul used to the Galathians in these words , where he sheweth plainly , that the true signification of Witchcraft is cosenage , O ye foolish Galathians ( saith he ) who hath be witched you ? to wit , cosened or abused you , making you believe a thing which is neither so nor so ! Whereby he meaneth not to ask of them , who hath with Charmes , &c. or with poysons deprived them of their health , life , cattel , or children , &c. but whom hath abused or cosened them , to make them believe lyes . This phrase is also used by Job 15. But that we may be throughly resolved of the true meaning of this phrase used by Paul , Gal. 3. let us examine the description of a notable Witch , called Simon Magus , made by St. Luke ; There was ( saith he ) in the City of Samaria , a certain man called Simon , which used Witchcraft , and bewitched the people of Samaria , saying that he himself was some great man. I demand , in what other thing here do we see any Witchcraft , than that he abused the people , making them believe he could work miracles , whereas in truth he could do no such thing ; as manifestly may appear in the 13 and 19 ver . of the same chap. where he wondered at the miracles wrought by the Apostles , and would have purchased with mony the power of the holy Ghost to work wonders . It will be said , the people had reason to believe him , because it is written , That he of long time had bewitched them with Sorceries . But let the bewitched Galathians be a warning both to the bewitched Samaritans , and to all other that are cosened or bewitched through false Doctrine , or Legierdemain ; least while they attend to such fables and lyes , they be brought into ignorance , and so in time be led with them away from God. And finally , let us all abandon such Witches and Coseners , as with Simon Magus set themselves in the place of God , boasting that they can do miracles , expound dreams , foretel things to come , raise the dead , &c. which are the works of the holy Ghost , who only seacheth the heart and reins , and only worketh great wonders , which are now stayed and accomplished in Christ , in whom who so steadfastly believeth , shall not need to be by such means resolved or confirmed in his Doctrine and Gospel : And as for the unfaithful , they shall have none other miracle shewed unto them , but the sign of Jonas the Prophet . And therefore I say , whatsoever they be , that with Simon Magus , take upon them to work such Wonders , by Soothsaying , Sorcery , or Witchcraft , are but lyers , deceivers and coseners , according to Syrachs saying , Sorcery , Witchcraft , Soothsaying , and Dreams , are but vanity , and the Law shall be fulfilled without such lies . God commanded the people , That they should not regard them that wrought with Spirits , nor Soothsayers : for the estimation that was attributed to them , offended God. CHAP. II. The place of Deuteronomy expounded , wherein are recited all kind of Witches ; also their opinions confuted , which hold , that they can work such Miracles as are imputed unto them . THe greatest and most common objection is , that if there were not some , which could work such miraculous or supernatural feats , by themselves , or by their Devils , it should not have been said , Let none be found among you , that maketh his son or his daughter to go through the fire , or that useth Witchcraft , or is 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 Soothsayer , or that asketh counsel of the dead , or ( as some translate it ) that raiseth the dead . But as there is no one place in the Scripture that saith , they can work Miracles ; so it shall be easie to prove , that these were all Coseners , every one abusing the people in his several kind ; and are accursed of God. Not that they can do all such things indeed , as there is expressed ; but for that they take upon them to be the mighty power of God , and to do that which is the only work of him , seducing the people , and blaspheming the Name of God , who will not give his glory to any creature , being himself the King of Glory and Omnipotency . First , I ask , What miracle was wrought by their passing through the fire ? Truly it cannot be proved that any effect followed ; but that the people were bewitched , to suppose their sins to be purged thereby ; as the Spaniards think of scourging and whipping themselves : so as Gods power was imputed to that action , and so forbidden as an Idolatrous Sorcery . What wonders worketh the regarder of times ? What other Devil dealeth he withal , than with the spirit of Superstition ? Doth he not deceive himself and others , and therefore is worthyly condemned for a Witch ? What spirit useth he , which marketh the flying of Fowls ? Nevertheless , he is here condemned as a practiser of Witchcraft , because he coseneth the people , and taketh upon him to be a Prophet ; impiously referring Gods certain ordinances to the flittering feathers and uncertain wayes of a bird ? The like effects produceth Sorcery , Charming , consultation with Spirits , Sooth-saying , and consulting with the dead ; in every of the which Gods power is obscured , his glory defaced , and his commandement infringed . And to prove that these Sooth-sayers and Witches are but lying mates and coseners ; note these words pronounced by God himself , even in the self same place to the children of Israel . Although the Gentiles suffered themselves to be abused , so as they gave ear to these Sorcerers , &c. he would not suffer them so but would raise them a Prophet , who should speak the truth . As if he should say ▪ The other are but lying and cosening mates , deceitful and undermining Merchants , whose abuses I will make known to my people . And that every one may be resolved herein , let the last sentence of this precept be well weighed ; to wit , Let none be found among you , that asketh counsel of , or raiseth the dead . First , you know the souls of the righteous are in the hands of God , and resting with Lazarus in Abrahams bosome , do sleep in Jesus Christ . And from that sleep , man shall not be raised , till the heavens be no more , according to this of David , Wilt thou shew wonders among the dead ? Nay , the Lord saith , the living shall not be taught by the dead , but by the living : As for the unrighteous , they are in hell , where is no redemption ; neither is there any passage from heaven to earth , but by God and his Angels . As touching the resurrection and restauration of the body , read John 5. and you shall manifestly see , that it is the only work of the Father , who hath given the power thereof to the Son , and to none other , &c. Dominus percutit , & ipse medetur : Ego occidam , & ego vivefaciam . And in many other places it is written , that God giveth life and being to all . Although Plato , with his Master Socrates , the chief pillars of these vanities say , That one Pamphilus was called up out of hell , who when he came among the people , told many incredible tales concerning infernal actions . But herein I take up the Proverb , Amicus Plato , amicus Socrates , sed major amica veritas . So as this last precept , or last part thereof , extending to that which neither can be done by Witch nor Devil , may well expound the other parts and points thereof . For it is not meant hereby , that they can do such things indeed ; but that they make men believe they do them , and thereby cosen the people , and take upon them the office of God , and therewithal also blaspheme his holy name , and take it in vain ; as by the words of charmes and conjurations doth appear , which you shall see , if you look into these words Habar and Idoni . In like manner I say you may see , that by the prohibition of divination by augury , and of Sooth-sayings , &c. who are Witches , and can indeed do nothing but lye and cosen the people , the law of God condemneth them not for that they can work miracles , but because they say they can do that which pertaineth to God , and for cosenage , &c. Concerning other points of Witch-craft contained therein , and because some cannot otherwise be satisfied , I will alledge under one sentence , the decretals , the mind of S. Augustine , the Aurelian Councel , and the determination of Paris , to wit : Who so observeth or giveth heed unto Soothsayings , Divinations , Witch-craft , &c. or doth give credit to any such , he renounceth Christianity , and shall be counted a Pagan , and an enemy to God ; yea , and he erreth both in Faith and Philosophy . And the Reason is therewithal expressed in the Canon , to wit , Because hereby is attributed to a creature , that which pertaineth to God only and alone . So as , under this one sentence [ Thou shalt not suffer a Poysoner or a Witch to live ] is forbidden both murther and Witchcraft ; the murther consisting in poyson ; the Witchcraft in cosenage or blasphemy . CHAP. III. That Women have used poysoning in all ages more than Men , and of the inconvenience of poysoning . AS Women in all ages have been counted most apt to conceive Witchcraft , and the Devils special instruments therein , and the only or chief practisers thereof : so also it appeareth , that they have been the first inventers , and the greatest practisers of poysoning , and more naturally addicted and given thereunto than men : according to the saying of Quintilian , Latrocinium facilius in viro , veneficium in foemina credam : From whom Pliny differeth nothing in opinion , when he saith , Scientiam foeminarum in veneficiis praevalere . To be short , Augustine , Livy , Valerius , Diodorus , and many other agree , That Women were the first inventers and practisers of the art of poysoning . As for the rest of their cunning , in what estimation it was had , may appear by these verses of Horace , wherein he doth not only declare the vanity of Witchcraft , but also expoundeth the other words , wherewithal we are now in hand . Somnia , terrores Magicos , miracula , sagas , Nocturnos lemures , portentaque Thessala rides . These dreames and terrors Magical , These Miracles and Witches , Night-walking Sprites , or Thessal bugs , Esteem them not two rushes . Here Horace ( you see ) contemneth as ridiculous , all our Witches cunning ; marry , herein he comprehendeth not their poysoning art , which hereby he only seemed to think hurtful . Pythagoras and Democritus give us the names of a great many Magical herbes and stones , whereof now , both the vertue , and the things themselves also are unknown : as Marmaritin , whereby Spirits might be raised : Archimedon , which would make one bewray in his sleep , all the secrets in his heart , Adincantida , Calicia , Mevais , Chirocineta , &c. which had all their several vertues , or rather poysons . But all these now are worn out of knowledge ; marry in their stead , we have hogs-turd and chervil , as the only thing whereby our Witches work miracles . Truly this poysoning art called Veneficium , of all others is most abominable ; as whereby murthers may be committed , where no suspition may be gathered , nor any resistance can be made ; the strong cannot avoid the weak , the wise cannot prevent the foolish , the godly cannot be preserved from the hands of the wicked ; Children may hereby kill their Parents , the Servant the Master , the Wife her Husband , so privily , so unevitably , and so incurably , that of all other it hath been thought the most odious kind of murther ; according to the saying of Ovid : — Non hospes abhospite tutus , Non socer à genero , fratrum quoque gratia rara est : Imminet exitio vir conjugis , illa mariti ; Lurida terribiles miscent aconita novercae ; Filius ante diem patrios inquirit in annos . Englished by Abraham Fleming : The travelling guest opprest , Doth stand in danger of his host , The host eke of his guest : The Father of his son-in-law , Yea rare is seen to rest 'Twixt brethren love and amity , And kindness void of strife : The husband seeks the goodwifes death , And his again the wife . Ungentle stepdames grizly poyson temper and do give : The Son too soon doth aske how long His Father is to live . The Monk that poysoned King John , was a right Veneficus , to wit , both a Witch and a Murtherer ; for he killed the King with poyson , and perswaded the people with lyes , that he had done a good and a meritorious act ; and doubtless , many were so bewitched , as they thought he did very well therein . Antonius Sabellicus writeth of a horrible poysoning murther , committed by Women at Rome , where were executed ( after due conviction ) 170 Women at one time ; besides 20 Women of that consort , who were poysoned with that poyson which they had prepared for others . CHAP. IV. Of divers poysoning practices , otherwise called Veneficia , committed in Italy , Genua , Millen , Wittenberge , also how they were discovered and executed . ANother practice , not unlike to that mentioned in the former Chapter , was done in Cassalis at Salassia in Italy , Anno 1536. where 40 Veneficae , or Witches being of one confederacy , renewed a Plague which was then almost ceased , besmeering with an ointment and a powder , the posts and doors of mens houses ; so as thereby whole families were poysoned ; and of that stuffe they had prepared above 40 crocks for that purpose . Herewithal they conveyed inheritances as it pleased them , till at length they killed the brother and only son of one Necus ( as lightly none died in the house but the Masters and their children ) which was much noted ; and therewithal that one Androgina haunted the houses , specially of them that died : and she being suspected , apprehended , and examined , confessed the fact , conspiracy , and circumstance , as hath been shewed . The like villany was afterwards pactised at Genua , and execution was done upon the offenders . At Millen there was another like attempt that took none effect . This art consisteth as well in poysoning of Cattel as Men ; and that which is done by poysons unto Cattel , towards their destruction , is as commonly attributed to Witches charmes as the other . And I doubt not , but some that would be thought cunning in Incantations , and to do miracles , have experience in this behalf : For it is written by divers Authors , that if Wolves dung be hidden in the mangers , racks , or else in the hedges about the pastures , where cattel go ( through the antipathy of the nature of the Wolf and other cattel ) all the beasts that savour the same do not only forbear to eat , but run about as though they were mad , or ( as they say ) bewitched . But Wierus telleth a notable story of a Veneficus , or destroyer of cattel , which I thought meet here to repeat . There was ( saith he ) in the Dukedom of Wittenberge , not far from Tubing , a Butcher , Anno 1564. that bargained with a Town for all their hides which were of sterven cattel , called in these parts Morts . He with poyson privily killed in great numbers , their bullocks , sheep , swine , &c. and by his bargain of the hides and tallow he grew infinitely rich : And at last being suspected , was examined , confessed the matter and manner thereof , and was put to death with hot tongs , wherewith his flesh was pulled from his bones . We for our parts would have killed five poor Women , before we would suspect one rich Butcher . CHAP. V. A great Objection answered , concerning this kind of Witchcraft called Veneficium . IT is objected , That if Veneficium were comprehended under the title of manslaughter , it had been a vain repetition , and a disordered course undertaken by Moses to set forth a law against Veneficas severally . But it might suffice to answer any reasonable Christian , that such was the pleasure of the holy Ghost , to institute a particular Article hereof , as of a thing more odious , wicked and dangerous , then any other kind of Muther . But he that shall read the law of Moses , or the Testament of Christ himself , shall find this kind of repetition and reiteration of the law most common : For , as it is written , Exod. 22.21 . Thou shalt not grieve nor afflict a stranger , for thou was a stranger in the land of Aegypt : so are the same words found repeated in Levit. 19.33 . Polling and shaving of heads and beards is forbidden in Deut. 27. which was before prohibited in 22. It is written in Exod. 20. Thou shalt not steal : and it is repeated in Levit. 19. and and in Deut. 5. Murther is generally forbidden in Exod. 20. and likewise in 22. and repeated in Numb . 35. But the aptest example is , that Magick is forbidden in three several places , to wit , once in Levit. 19. and twice in Levit. 20. For the which a man might as well cavil with the holy Ghost , as for the other . CHAP. VI. In what kind of confections that Witchcraft which is called Veneficium , consisteth : of Love-cups , and the same confuted by Poets . AS touching this kind of Witchcraft , the principal part thereof consisteth in certain confections prepared by lewd people to procure love ; which indeed are meer poysons , bereaving some of the benefit of the brain , and so of the sense and understanding of the mind . And from some it taketh away life , and that is more common then the other . These be called Philtra , or Pocula amatoria , or Venenosa pocula , or Hippomanes , which bad and blind Physitians rather practise , than Witches or Conjurers , &c. But of what value these bables are , towards the end why they are provided , may appear by the opinions of Poets themselves , from whence was derived the estimation of that stuffe . And first you shall hear what Ovid saith , who wrote of the very art of love , and that so cunningly and feelingly , that he is reputed the special doctor in that science . Fallitur Aemonias si quis decurrit ad artes , Datque quod à teneri fronte revellet equi . Non facient ut vivat amor Medeides herbae , Mistaque cum Magicis mersae venena sonis . Phasias Aesonidem , Circe tenuisset Ulyssem , Si modo servari carmine posset amor : Nec data profuerint pallentia philtra puellis , Philtra nocent animis , vimque furoris habent . Englished by Abraham Fleming : Who so doth run to Hamon arts , I dub him for a dolt , And giveth that which he doth pluck from forehead of a colt : Medias herbs will not procure that love shall lasting live , Nor steeped poyson mixt with Magick charmes the same can give . The Witch Medea had full fast held Jason for her own : So had the grand Witch Circe too Ulysses , if alone With Charmes maintain'd and kept might be the love of twain in one . No slibbersawces given to Maids , to make them pale and wan , Will help : such slibbersawces marre the minds of maid and man , And have in them a furious force of Phrensie now and than . Viderit Aemoniae si quis mala pdula terrae , Et magicas artes posse juvare putat . English by Abraham Flemming : If any think that evil herbs in Haeman land which be , Or Witchcraft able is to help , let him make proof and see . These Verses precedent do shew , that Ovid knew that those beggerly Sorceries might rather kill one , or make him stark mad , than do him good towards the attainment of his pleasure of love ; and therefore he giveth his counsel to them that are amorous in such hot manner , that either they must enjoy their love , or else needs dye ; saying , Sit procul omne nefas , ut ameris amabilis esto . Farre off be all unlawful means , thou amiable be , Loving I mean , that she with love may quit the love of thee . CHAP. VII . It is proved by more credible writers , that Love-cups rather ingender death through venom , than love by art : and with what toyes they destroy cattel , and procure love . BUt because there is no hold nor trust to these Poets , who say and unsay , dallying with these causes ; so as indeed the wife may perceive they have them in derision : let us see what other graver Authors speak hereof . Eusebius Caesariensis writeth , that the Poet Lucretius was killed with one of those lovers poysoned cups . Hierom reporteth that one Livia herewith killed her husband , whom she too much hated ; and Lucilla killed hers , whom she too much loved , Callisthenes killed Lucius Lucullus the Emperour with a love-pot , as Plutarch and Cornelius Nepos say . Pliny and Josephus report , that Caesonia killed her husband Caligula amatorio poculo , with a Lovers-cup , which was indeed stark poyson . Aristotle saith , That all which is believed touching the efficacy of these matters , is lyes and old wives tales . He that will read more arguments and histories concerning these poysons , let him look in J. Wier . de Veneficiis . The toyes , which are said to procure love , and are exhibited in their poyson loving cups , are these ; the hair growing in the nethermost part of a Wolves tail , a Wolves yard , a little fish called Remora , the brain of a Cat , of a Newt , or of a Lizzard ; the bone of a green Frog , the flesh thereof being consumed with Pismires or Ants , the left bone whereof ingendreth ( as they say ) love , the bone on the right side , hate . Also it is said , that a frog bones , the flesh being eaten off round about with Ants , whereof some will swim , and some will sink : those that sink , being hanged up with a white linnen cloth , ingender love ; but if a man be touched therewith , hate is bred thereby . Another experiment is thereof , with young Swallows , whereof one brood or nest being taken and buryed in a crock under the ground , till they be starved up , they that be sound open-mouthed , serve to engender love ; they whose mouths are shut , serve to procure hate . Besides these , many other follies there be to this purpose proposed to the simple , as namely , the garments of the dead , candles that burn before a dead corps , and needles wherewith dead bodies are sown or sockt into their sheets ; and divers other things , which for the reverence of the Reader , and in respect of the unclean speech to be used in the description thereof , I omit ; which ( if you read Dioscorides , or divers other learned Physicians ) you may see at large . In the mean while , he that desireth to see more experiments concerning this matter , let him read Leonardus Vairus de fascin . now this present year 1583. newly published ; wherein ( with an incestuous mouth ) he affirmeth directly , that Christ and his Apostles were Venefici ; very fondly prosecuting that argument , and with as much Popish folly as may be ; labouring to prove it lawful to charm and inchant Vermine , &c. CHAP. VIII . Jolin Bodin triumphing against John Wier , is overtaken with false Greek , and false interpretation thereof . MOnsieur Bodin triumpeth over Doctor Wier herein , pronouncing a heavy sentence upon him , because he referreth this word to Poyson . But he reigneth or rather rideth over him much more for speaking false Greek ; affirming that he calleth Veneficos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is as true as the rest of the reports and fables of Witches miracles contained in his book of Devilish devises : For in truth he hath no such word , but saith they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whereas he should have said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the true accent being omitted , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being enterposed , which should have been left out ; which is nothing to the substance of the matter , but must needs be the Printers fault . But Bodin reasoneth in this wife , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is sometimes put for Magos or Praes●igiutores : Ergo , in the translation of the Septuagint , it is so to be taken . Wherein he manifesteth his bad Logick , more then the others ill Greek : For it is well known to the learned in this tongue , that the usual and proper signification of this word , with all its derivations and compounds , doth signifie Venificos , Poysoners by Medicine . Which when it is most usual and proper , why should the Translators take it in a signification less usual , and nothing proper ? Thus therefore he reasoneth and concludeth with his new-found Logick , and old found Greek : Sometimes it signifieth so , though unproperly , or rather Metaphorically : Ergo , in that place it is so to be taken , when another fitter word might have been used : Which argument being vain , agreeth well with his other vain actions . The Septuagint had been very destitute of words , found for this purpose . But if no proper word could have been found where they have occasion to speak of Witchcraft in their Translations , they use Magian , Maggagian , &c. and therefore belike they see some difference betwixt them and the other , and knew some cause that moved them to use the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Veneficium . BOOK VII . CHAP. I. Of the Hebrew word Ob , what it signifieth , where it is found : Of Pythonisses called Ventriloquae , who they be , and what their practises are ; experience and examples thereof shewed . THis word Ob , is translated Pytho , or Pythonicus spiritus ; Deut. 18. Isa . 19. 1 Sam. 28. 2 Reg. 23. &c. sometime , though unproperly , Magus , as 2 Sam. 23. But Ob signifieth most properly a Bottle , and is used in this place , because the Pythonists spake hollow , as in the bottom of their bellies ; whereby they are aptly in Latin called Ventriloqui ; of which sort was Elizabeth Barton , the holy maid of Kent , &c. These are such as take upon them to give Oracles , to tell where things lost are become ; and finally , to appeach others of mischiefs , which they themselves most commonly have brought to pass ; whereby many times they overthrow the good fame of honest Women , and of such others of their neighbours , with whom they are displeased . For trial hereof , letting pass a hundred cosenages that I could recite at this time : I will begin with a true story of a Wench , practising her Diabolical Witchcraft and Ventriloquie , Anno 1574. at Westwell in Kent , within six miles where I dwell , taken and noted by two Ministers and Preachers of Gods Word , four substantial Yeomen , and three Women of good fame and reputation , whose names are after written . Mildred the base daughter of Alice Norrington , and now servant to William Spooner of Westwell in the County of Kent , being of the age of seventeen years , was possessed with Satan in the night and day aforesaid : About two of the clock in the afternoon of the same day , there came to the same Spooners house , Roger Newman Minister of Westwell , John Brainford Minister of Kinington , with others whose names are underwritten , who made their Prayers unto God , to assist them in that needful case ; and then commanded Satan in the name of the Eternal God , and of his Son Jesus Christ , to speak with such a voice as they might understand , and to declare from whence he came . But he would not speak , but roared and cryed mightily : And though we did command him many times , in the name of God , and of his Son Jesus Christ , and in his mighty power to speak , yet he would not ; until he had gone through all his delayes , as roaring , crying , striving , and gnashing of teeth , and otherwise with mowing , and other terrible countenances , and was so strong in the maid , that four men could scarce hold her down . And this continued by the space almost of two hours : So sometimes we charged him earnestly to speak , and again praying unto GOD that he would assist us : at the last , he spake , but very strangely , and that was thus , He comes , he comes ; and that oftentimes he repeated ; and , He goes , he goes ; and then we charged him to tell us who sent him ? And he said , I lay in her way like a log , and I made her run like fire , but I could not hurt her : And why so ? said we : Because God kept her , said he : When camest thou to her ? said we : To night in her bed , said he : Then we charged him , as before , to tell what he was , and who sent him , and what his name was : At first he said , The Devil , the Devil : Then we charged him as before : Then he roared and cryed as before , and spake terrible words ; I will kill her , I will kill her , I will tear her in pieces , I will tear her in pieces . We said , Thou shalt not hurt her : He said , I will kill you all : We said , Thou shalt hurt done of us all . Then we charged him as before : Then he said , You will give me no rest : We said , Thou shalt have none here , for thou must have no rest within the servants of God ; but tell us in the name of God what thou art , and who sent thee ? Then he said , He would tear her in pieces : We said , Thou shalt not hurt her : Then he said again , He would kill us all : We said again , Thou shalt hurt none of us all , for we are the servants of God ; and we charged him as before : And he said again , Will you give me no rest ? We said , Thou shalt have none here , neither shalt thou rest in her , for thou hast no right in her , sith Jesus Christ hath redeemed her with his blood , and she belongeth to him , and therefore tell us thy name and who sent thee ? He said , his name was Satan : We said , Who sent thee ? He said , Old Alice , old Alice : Which old Alice ? said we : Old Alice , said he : Where dwelleth she ? said we : In Westwel-street , said he : We said , How long hast thou been with her ? These twenty years , said he . We asked him where she did keep him ? In two bottels , said he : Where be they ? said we : In the backside of her house , said he : In what place ? said we : Under the wall , said he : Where is the other ? In Kenington : In what place ? said we : In the ground , said he . Then we asked him , What she did give him : He said , Her will , her will : What did she bid thee do ? said we : He said , Kill her maid : Wherefore did she bid thee kill her ? said we : Because she did not love her , said he : We said , How long is it ago , since she sent thee to her ? More than a year , said he : Where was that ? said we : At her Masters , said he : Which Masters ? said we : At her Master Brainfords at Kinington , said he : How oft wert thou there ? said we : Many times , said he : Where first ? said we ? In the garden , said he : Where the second time ? In the hall : Where the third time ? In her bed : Where the fourth time ? In the field : Where the fifth time ? In the Court : Where the sixth time ? In the water , where I cast her into the mote : Where the seventh time ? In her bed . We asked him again , Where else ? He said , in Westwell : Where there ? said we : In the Vicarige , said he : Where there ? In the loft : How camest thou to her ? said we : In the likeness of two birds , said he : Who sent thee to that place ? said we : Old Alice , said he : What other Spirits were with thee there ? said we : My servant , said he : What is his name ? said we : He said , Little Devil : What is thy name ? said we ? Satan , said he : What doth old Alice call thee ? said we : Partner , said he : What doth she give thee ? said we : Her will , said he : How many hast thou killed for her ? said we : Three , said he : Who are they ? said we : A man and his child , said he : What were their names ? said we : The childs name was Edward , said he : What more then Edward ? said we : Edward Ager , said he : What was the mans name ? said we : Richard , said he : What more ? said we : Richard Ager , said he : Where dwelt the man and the child ? said we : At Dig , at Dig , said he : This Richard Agar of Dig , was a Gentleman of forty pounds land by the year , a very honest man , but would often say , he was bewitched , and languished long before he dyed : Whom else hast thou killed for her ? said we : Woltons wife , said he : Where did she dwel ? In Westwell , said he : What else hast thou done for her ? said we : What she would have me , said he : What is that ? said we : To fetch her meat , drink , and corn , said he : Where hadst thou it ? said we : In every house , said he : Name the houses , said we : At Petmans , at Farmes , at Millens , at Fullers , and in every house . After this , we commanded Satan in the name of Jesus Christ to depart from her , and never to trouble her any more , nor any man else : Then he said , He would go , he would go ; but he went not : Then we commanded him as before with some more words . Then he said , I go , I go ; and so he departed . Then said the maid , He is gone , Lord have mercy upon me , for he would have killed me . And then we kneeled down and gave God thanks , with the maiden ; praying that God would keep her from Satans power , and assist her with his grace . And noting this in a piece of paper , we departed . Satans voice did differ much from the maids voice , and all that he spake , was in his own name : Subscribed thus : Witnesses to this , that heard and saw this whole matter , as followeth : Roger Newman , Vicar of Westwell . John Brainford Vicar of Kenington . Thomas Taylor . Henry Taylors Wife . John Taylor . Thomas Frenchborne Wife . William Spooner . John Frenchborne and his wife . CHAP. II. How the lewd practice of the Pythonist of Westwell came to light , and by whom she was examined ; and that all her Diabolical speech was but Ventriloquie and plain cousenage , which is proved by her own confession . IT is written , That in the latter dayes there shall be shewed strange illusions , &c. insomuch as ( if it were possible ) the very elect shall be deceived : Howbeit , St. Paul saith , There shall be lying and false Wonders . Nevertheless , this sentence , and such like , have been often laid in my dish , and are urged by divers writers , to approve the miraculous working of Witches , whereof I will treat more largely in another place : Howbeit , by the way , I must confess , that I take that sentence to be spoken of Antichrist , to wit , the Pope ; who miraculously , contrary to Nature , Philosophy , and all Divinity , being of birth and calling base ; in learning gross ; in valure , beauty , or activity most commonly a very lubber , hath placed himself in the most lofty and delicate seat , putting almost all Christian Princes heads not only under his girdle , but under his foot , &c. Surely , the tragedy of this Pythonist is not inferiour to a thousand stories , which will hardly be blotted out of the memory and credit either of the common people , or else of the learned . How hardly will this story suffer discredit , having testimony of such authority ? How could Mother Alice escape condemnation and hanging , being arraigned upon this evidence : when a poor Woman hath been cast away , upon a cosening Oracle , or rather a false lye , devised by Feats the Jugler , through the malicious instigation of some of her adversaries ? But how cunningly soever this last cited Certificate be penned , or what shew soever it carryeth of truth and plain dealing , there may be found contained therein matter enough to detect the cosening knavery thereof ; and yet divers have been deeply deceived therewith , and can hardly be removed from the credit thereof , and without great disdain cannot endure to hear the reproof thereof . And know you this by the way , that heretofore Robin Goodfellow , and Hobgoblin , were as terrible , and also as credible to the people , as Hags and Witches be now ; and in time to come , a Witch will be as much derided and condemned , and as plainly perceived , as the illusion and knavery of Robin Goodfellow . And in truth , they that maintain walking spirits , with their transformation , &c. have no reason to deny Robin Goodfellow , upon whom there have gone as many and as credible tales , as upon Witches ; saving that it hath not pleased the translators of the Bible , to call Spirits , by the name of Robin Goodfellow , as they have termed Diviners , Soothsayers , Prisoners , and Coseners by the name of Witches . But to make short work with the confutation of this bastardly queans enterprise , and cosenage ; you shall undestand , that upon the bruit of her divinity and miraculous trances , she was convented before M. Thomas Wotton of Bocton Malherbe , a man of great worship and wisdom , and for deciding and ordering of matters in this Common-wealth , of rare and singular dexterity ; through whose discreet handling of the matter , with the assistance and aid of M. George Darrel , Esq being also a right good and discreet Justice of the same limit , the fraud was found , and the cosenage confessed , and she received condigne punishment : Neither was her confession won , according to the form of the Spanish Inquisition , to wit , through extremity of tortures , nor yet by guile or flattery , nor by presumptions ; but through wise and perfect tryal of every circumstance the illusion was manifestly disclosed : not so ( I say ) as Witches are commonly convinced and condemned ; to wit , through malicious accusations , by guesses , presumptions , and extorted confessions , contrary to sense and possibility , and for such actions as they can shew no tryal nor example before the wise , either by direct or indirect means ; but after her due tryal , she shewed her feats , illusions , and trances , with the residue of all her miraculous works , in the presence of divers Gentlemen and Gentlewomen of great worship and credit , at Bocton Malherbe , in the house of the said Mr. Wotton . Now compare this wench with the Witch of Endor , and you shall see that both the cosenages may be done by one art . CHAP. III. Bodins stuffe concerning the Pythonist of Endor , with a true story of a counterfeit Dutch-man . UPon the like tales both Bodin built his doctrin , calling them Atheists that will not believe him , adding to this kind of Witchcraft , the miraculous works of divers maidens , that would spue pins , clowts , &c. as one Agnes Brigs , and Rachel Pinder of London did , till the miracles were detected , and they set to open penance . Others he citeth of that sort , the which were bound by Devils with garters , or some such like stuffe to posts , &c. with knots that could not be undone , which is an Aegyptians jugling or cosening feat . And of such foolish lyes joyned with bawdy tales , his whole book consisteth ; wherein I warrant you there are no fewer then two hundred fables , and as many impossibilities . And as these two Wenches , with the Maiden of Westwell , were detected of cosenage ; so likewise a Dutch-man at Maidstone , long after he had accomplished such knaveries , to the astonishment of a great number of good men , was revealed to be a cosening knave ; although his miracles were imprinted and published at London , Anno 1572. with this title before the book , as followeth . A very wonderful and strange Miracle of God shewed upon a Dutch-man of the age of 23 years , which was possessed of ten Devils , and was by Gods mighty providence dispossessed of them again , the 27 of January last past , 1572. Unto this the Maior of Maidstone , with divers of his Brethren subscribed , chiefly by the perswasion of Nicasius Vander-Sceure , the Minister of the Dutch-Church there , John Stikelbow , whom ( as it is there said ) God made the instrument to cast out the Devils , and four other credible persons of the Dutch-Church . The history is so strange , and so cunningly performed , that had not his knavery afterwards brought him into suspicion , he should have gone away unsuspected of this fraud . A great many other such miracles have been lately Printed , whereof divers have been bewrayed ; all the residue doubtless , if tryal had been made , would have been found like unto these . But some are more finely handled then othersome . Some have more advantage by the simplicity of the audience ; some by the majesty and countenance of the confederates : as namely , that cosening of the holy Maid of Kent . Some escape utterly unsuspected . Some are prevented by death , so as that way their examination is untaken . Some are weakly examined : but the most part are so reverenced , as they which suspect them , are rather called to their answers , then the others . CHAP. IV. Of the great Oracle of Apollo the Pythonist , and how men of all sorts have been deceived , and that even the Apostles have mistaken the nature of Spirits , with an unanswerable argument , that Spirits can take no shapes . WIth this kind of Witchcraft , Apollo and his Oracles abused and cosened the whole World : which Idol was so famous , that I need not stand long in the description thereof . The Princes and Monarchs of the earth reposed no small confidence therein : the Priests , which lived thereupon , were so cunning , as they also overtook almost all the godly and learned men of that age ; partly with their doubtful answers , as that which was made unto Pyrrhus , in these words , Aio te Aeacida Romanos vincere posse ; and to Croesus his Ambassadors , in these words , Si Croesus arma Persis inferat , magnum Imperium evertet ; and otherwise thus , Croesus Halin penetrans , magnam subvertet opum vim : or thus , Croesus perdet Halin , transgressus plurima regna , &c. partly through confederacy , whereby they knew mens errands ere they came ; and partly by cunning , as promising victory upon the sacrificing of some person of such account , as victory should rather be neglected , then the murther accomplished . And if it were , yet should there be such conditions annexed thereunto , as alwayes remained unto them a starting hole , and matter enough to cavil upon , as that the party sacrificed must be a Virgin , no bastard , &c. Furthermore , of two things only proposed , and where yea or nay only doth answer the question , it is an even lay , that an Idiot shall conjecture right : So as , if things fell out contrary , the fault was alwayes in the Interpreter , and not in the Oracle or the Prophet . But what marvel ( I say ) though the multitude and common people have been abused herein , since Lawyers , Philosophers , Physitians , Astronomers , Divines , General Councels , and Princes , have with great negligence and ignorance been deceived and seduced hereby , as swallowing up and devouring an inveterate opinion , received of their elders , without due examination of the circumstance ? Howbeit , the godly and learned Fathers ( as it appeareth ) have alwayes had a special care and respect , that they attributed not unto God such devilish devices ; but referred them to him who indeed is the inventer and author , though not the personal executioner , in manner and form as they supposed : so as the matter of faith was not thereby by them impeached . But who can assure himself not to be deceived in matters concerning Spirits , when the Apostles themselves were so far from knowing them , as even after the Resurrection of Christ , having heard him preach and expound the Scriptures , all his life time , they shewed themselves not only ignorant therein , but also to have misconceived thereof ? Did not the Apostle Thomas think that Christ himself himself had been a Spirit , until Christ told him plainly , that a Spirit was no such creature as had flesh and bones , the which ( he said ) Thomas might see to be in him ? And for the further certifying and satisfying of his mind , he commended unto him his hands to be seen , and his sides to be felt . Thomas , if the answer be true that some make hereunto , to wit , that Spirits take formes and shapes of bodies at their pleasure , might have answered Christ , and remaining unsatisfied might have said , Oh Sir , what do you tell me that Spirits have no flesh and bones ? Why they can take shapes and formes , and so perchance have you done . Which argument all the Witchmongers in the World shall never he able to answer . Some of them that maintain the Creation , the Transformation , the Transportation , and Transubstantiation of Witches , object that Spirits are not palpable , though visible , and answer the place by me before cited : so as the feeling and not the seeing should satisfie Thomas . But he that shall well weigh the text and the circumstances thereof , shall perceive , that the fault of Thomas his incredulity was secondly bewrayed , and condemned , in that he would not trust his own eyes , nor the view taken by his fellow-Apostles , who might have been thought too credulous in this case , if Spirits could take shapes at their pleasure . Jesus saith to him , because thou hast seen ( and not , because thou hast felt ) thou believest . Item , he saith , Blessed are they that believe and see not , ( and not , they that believe and feel not . ) Whereby he noteth , that our corporal eyes may discern betwixt a Spirit and a natural body ; reproving him , because he so much relyed upon his external senses , in cases where faith should have prevailed ; and here , in a matter of faith revealed in the Word , would not credit the miracle which was exhibited unto him in a most natural and sensible sort . Howbeit , Erastus saith , and so doth Hyperius , Hemingius , Danaeus , M. Mal. Bodin , &c. that evil Spirits eat , drink , and keep company with men , and that they can take palpable formes of bodies , producing examples thereof , to wit , Spectrum Germanicum seu Augustanum , and the Angel whose feet Lot washed ; as though because God can indue his Messengers with bodies at his pleasure , therefore the Devil and every Spirit can do the like . How the eleven Apostles were in this case deceived , appeareth in Luke 24. and in Mark 16. and also in Matth. 14. where the Apostles and Disciples were all deceived , taking Christ to be a Spirit , when he walked on the Sea. And why might not they be deceived herein , as well as in that they thought Christ had spoken of a temporal Kingdom , when he preached of the Kingdom of Heaven ? Which thing they also much misconceived ; as likewise when he did bid them beware of the leaven of the Pharisees , they understood that he spake of material bread . CHAP. V. Why Apollo was called Pytho , whereof those Witches were called Pythonists : Gregory his Letter to the Devil . BUt to return to our Oracle of Apollo at Delphos , who was called Pytho , for that Apollo slue a Serpent so called , whereof the Pythonists take their name : I pray you consider well of this tale , which I will truly rehearse out of the Ecclesiastical history , written by Eusebius , wherein you shall see the absurdity of the opinion , the cosenages of these Oracles , and the deceived mind or vain opinion of so great a Doctor bewrayed and deciphered altogether as followeth . Gregory Neocaesariensis in his journey and way to pass over the Alpes , came to the Temple of Apollo ; where Apollo's Priest living richly upon the revenues and benefit proceeding from that Idol , did give great entertainment unto Gregory , and made him good chear : But after Gregory was gone , Apollo waxed dumb , so as the Priests gains decayed ; for the Idol growing into contempt , the Pilgrimage ceased . The Spirit taking compassion on the Priests case , and upon his grief of mind in this behalf , appeared unto him , and told him flatly , that his late guest Gregory was the cause of all his misery : For ( saith the Devil ) he hath banished me , so that I cannot return without a special license or pasport from him . It was no need to bid the Priest make haste , for immediately he took post-horse , and galloped after Gregory , till at length he overtook him , and then expostulated with him for his discourtesie proffered in recompence of his good chear ; and said , that if he would not be so good unto him , as to write his Letter to the Devil in his behalf , he should be utterly undone : To be short , his importunity was such , that he obtained of Gregory his Letter to the Devil , who wrote unto him in manner and form following , word for word , Permitto tibi redire in locum tuum , & agere qua consuevisti : which is in English , I am content thou return into thy place , and do as thou wast wont . Immediately upon the receipt of this Letter , the Idol spake as before . And here is to be noted , that as well in this , as in the execution of all their other Oracles and Cosenages , the answers were never given Ex tempore , or in that day wherein the question was demanded ; because , forsooth , they expected a Vision ( as they said ) to be given the night following , whereby the cosenage might the more easily be wrought . CHAP. VI. Apollo , who was called Pytho , compared to the Rood of Grace : Gregories Letter to the Devil confuted . WHat need many words to confute this fable ? For if Gregory had been an honest man , he would never have willingly permitted , that the people should have been further Cosened with such a lying spirit ; or if he had been half so holy as Eusebius maketh him , he would not have consented or yielded to so lewd a request of the Priest , nor have written such an impious Letter , no not though good might have come thereof : And therefore as well by the impossibility and folly contained therein , as of the impiety ( whereof I dare excuse Gregory ) you may perceive it to be a lye . Me thinks they which still maintain that the Devil made answer in the Idol of Apollo , &c. may have sufficient perswasion to revoke their erroneous opinions , in that it appeareth in record , that such men as were skilful in Augury , did take upon them to give Oracles at Delphos in the place of Apollo ; of which number Tisanius the son of Antiochus was one : But vain is the answer of Idols . Our Rood of grace , with the help of little S. Rumbal , was not inferior to the Idol of Apollo ; for these could not work eternal miracles , but manifest the internal thoughts of the heart , I believe with more lively shew , both of humanity and also of Divinity , then the other . As , if you read M. Lamberts book of the perambulation of Kent , it shall partly appear . But if you talk with them that have been beholders thereof , you will be satisfied herein . And yet in the blind time of Popery , no man might under pain or damnation , nor without danger of death , suspect the fraud . Nay , what Papists will yet confess they were Idols , though the wiers that made their eyes gogle , the pins that fastened them to the posts to make them seem heavy , were seen and burnt together with the Images themselves , the knavery of the Priests bewrayed , and every circumstance thereof detected and manifested ? CHAP. VII . How divers great Clerks and good Authors have been abused in this matter of spirits through false reports , and by means of their credulity have published lies , which are confuted by Aristotle and the Scriptures . PLutarch , Livy , and Valerius Maximus , with many other grave Authors , being abused with false reports , write , that in times past beasts spake , and that Images could have spoken and wept , and did let fall drops of blood , yea and could walk from place to place ; which they say was done by procreation of spirits . But I rather think with Aristotle , that it was brought to pass , Hominum & sacerdotum deceptionibus , to wit , by the cosening art of crafty Knaves and Priests . And therefore let us follow Isaiah's advice , who saith , When they shall say unto you , enquire of them that have a spirit of Divination , and at the Soothsayers , which whisper and mumble in your ears to deceive you , &c. enquire at your own God , &c. And so let us do . And here you see they are such as run into corners , and cosen the people with lies , &c. for if they could do as they say , they could not aptly be called lyers , neither need they to go into corners to whisper , &c. CHAP. VIII . Of the Witch of Endor , and whether she accomplished the raising of Samuel truly , or by deceipt ; the opinion of some Divines hereupon . THe Woman of Endor is comprised under this word Ob ; for she is called Pythonissa . It is written in 1 Sam. 28. that she raised up Samuel from death ; and the other words of the text are strongly placed , to inforce his very resurrection . The mind and opinion of Jesus Sirach evidently appeareth to be , that Samuel in person was raised out from his grave , as if you read Eccl. 46.19 , 20. you shall plainly perceive . Howbeit , he disputeth not there , whether the story be true or false , but only citeth certain verses of 1 Sam. 28. simply according to the letter , perswading to manners and the imitation of our vertuous predecessors , and repeating the examples of divers excellent men , namely , of Samuel ; even as the text it self urgeth the matter , according to the deceived mind and imagination of Saul , and his Servants : And therefore in truth , Sirach spake there according to the opinion of Saul , which so supposed ; otherwise it is neither Heresie nor Treason to say he was deceived . He that weigheth well that place , and looketh it advisedly , shall see that Samuel was not raised from the dead , but that it was an illusion or cosenage practised by the Witch : For the souls of the righteous are in the hands of God : according to that which Chrysostom saith , Souls in a certain place expecting judgement , and cannot remove from thence . Neither is it Gods will , that the living should be taught by the dead . Which things are confirmed and approved by the example of Lazarus and Dives ; where it appeareth , according to Deut. 18. that he will not have the living taught by the dead , but will have us stick to his Word , wherein his will and testament is declared . Indeed Lyra and Dionysius incline greatly to the latter . And Lyra saith , That as when Balaam would have raised a Devil , God interposed himself ; so did he in this case bring up Samuel , when the Witch would have raised her Devil : which is a probable interpretation . But yet they dare not stand to that opinion , least they should impeach S. Augustines credit , who , they confess , remained in judgement and opinion , without contradiction of the Church , that Samuel was not raised ; for he saith directly , That Samuel himself was not called up . And indeed , if he were raised , it was either willingly , or per force ; if it were willingly , his sin had been equal with the Witches . And Peter Martyr , me thinks , saith more to the purpose , in these words , to wit , This must have been done by Gods good will , or per force of art magick : it could not be done by his good will , because he forbad it ; nor by art , because Witches have no power over the godly . Where it is answered by some , that the commandement was only to prohibit the Jews to aske counsel of the dead , and so no fault in Samuel to give counsel : We may as well excuse our Neighbours wife , for consenting to our filthy desires , because it is only written in the Decalogue , Thou shalt not desire thy neighbours wife . But , indeed , Samuel was directly forbidden to answer Saul before he dyed ; and therefore it was not likely that God would appoint him when he was dead , to do it . CHAP. IX . That Samuel was not raised indeed , and how Bodin and all Papists dote herein , and that souls cannot be raised by Witchcraft . FUrthermore , it is not likely that God would answer Saul by dead Samuel , when he would not answer him by living Samuel ; and most unlikely of all , that God would answer him by a Devil , that denyed to do it by a Prophet . That he was not brought up per force , the whole course of the Scripture witnesseth , and proveth ; as also our own reason may give us to understand . For what quiet rest could the souls of the elect enjoy or possess in Abrahams bosome , if they were to be plucked from thence at a Witches call and commandement ? But so should the Devil have power in heaven , where he is unworthy to have any place himself , and therefore unmeet to command others . Many other of the Fathers are flatly against the raising up of Samuel ; namely , Tertullian in his book De anima : Justin Martyr , In explicatione , quae . 25. Rabanus , In epistolis ad Bonos . Abat . Origen , In historia de Bileamo , &c. Some other dote exceedingly herein , as namely , Bodin and all Papists in general ; also Rabbi Sedias Hajas , and also all the Hebrews , saving R. David Kimchi , which is the best writer of all the Rabbins ; though never a good of them all . But Bodin , in maintenance thereof , falleth into many absurdities , proving by the small faults that Saul had committed , that he was an elect ; for the greatest matter , saith he , laid unto his charge , is the reserving of the Amalekites cattel , &c. He was an elect , &c. confirming his opinion with many ridiculous fables , and with this argument , to wit , his fault was too little to deserve damnation ; for Paul would not have the incestuous man punished too sore , that his soul might be saved . Justin Martyr in another place was not only deceived in the actual raising up of Samuels soul , but affirmed , that all the souls of the Prophets and just men are subject to the power of Witches . And yet were the Heathen much more fond herein , who ( as Lactantius affirmeth ) boasted that they could call up the souls of the dead , and yet did think that their souls dyed with their bodies . Whereby is to be seens how alwayes the world hath been abused in the matters of Witchcraft and Conjuration . The Necromancers affirm , that the spirit of any man may be called up , or recalled ( as they term it ) before one year be past , after their departure from the body : Which C. Agrippa , in his book De occulta Philosophia saith , may be done by certain natural forces and bonds . And therefore corpses in times past were accompanied and watched with lights , sprinkled with holy water , perfumed with incense , and purged with prayer all the while they were above ground : otherwise the Serpent ( as the Masters of the Hebrews say ) would devour them , as the food appointed him by God , Gen. 3. alledging also this place , We shall not all sleep , but we shall be changed ; because many shall remain for perpetual meat to the Serpent : whereupon riseth the contention between him and Michael , concerning the body of Moses , wherein Scripture is alledged . I confess that Augustine , and the residue of the Doctors , that deny the raising of Samuel , conclude , that the Devil was fetcht up in his likeness ; from whose opinions ( with reverence ) I hope I may dissent . CHAP. X. That neither the Devil nor Samuel was raised , but that it was a meer cosenage , according to the guise of our Pythonists . AGain , if the Devil appeared , and not Samuel , why is it said in Eccl. that he slept ? for the Devil neither sleepeth nor dyeth . But in truth we may gather , that it was neither the Devil in person , nor Samuel : but a circumstance is here described according to the deceived opinion and imagination of Saul . Howbeit Augustine saith , that both these sides may easily be defended . But we shall not need to fetch an exposition so far off : for indeed ( me thinks ) it is Longe petita ; nor to descend so low as hell , to fetch up a Devil to expound this place . For it is ridiculous ( as Pompanacius saith ) to leave manifest things , and such as by natural reason may be proved , to seek unknown things , which by no likelihood can be conceived , nor tryed by any rule of reason . But insomuch as we have liberty by S. Augustines rule , in such places of Scripture as seem to contain either contrariety or absurdity , to vary from the letter , and to make a godly construction agreeable to the word ; let us confess that Samuel was not raised , for that were repugnant to the word , and see whether this illusion may not be contrived by the art and cunning of the Woman , without any of these supernatural devices ; for I could cite a hundred Papistical and cosening practices , as difficult as this , and as cleanly handled . And it is to be surely thought , if it had been a Devil , the text would have noted it in some place of the story , as it doth not : But Bodin helpeth me exceedingly in this point , wherein he forsaketh , he saith , Augustine , Tertullian , and D. Kimchi who say it was the Devil that was raised up ; which , saith Bodin , could not be ; for that in the same communication between Saul and Samuel , the name of Jehovah is five times repeated , of which name the Devil cannot abide the hearing . CHAP. XI . The objection of the Witchmongers concerning this place fully answered , and what circumstances are to be considered for the understanding of this story , which is plainly opened from the beginning of 1 Sam. 28. to ver . 12. WHere such a supernatural miracle is wrought , no doubt it is a testimony of truth , as Peter Martyr affirmeth . And in this case it should have been a witness of lyes ; for , saith he , a matter of such weight cannot be attributed to the Devil , but it is the mighty power of God that doth accomplish it . And if it lay in a Witches power to call up a Devil ; yet it lyeth not in a Witches power to work such miracles ; for , God will not give his power and glory to any creature . To understand this place , we must diligently examine the circumstance thereof : It was well known , that Saul , before he resorted to the Witch , was in despair of the mercies and goodness of God ; partly for that Samuel told him long before , that he should be overthrown , and David should have his place ; and partly , because God before had refused to answer him , either by Samuel when he lived , or by any other Prophet , or by Urim or Thummim , &c. And if you desire to see this matter discussed , turn to 1 Sam. 28. and confer my words therewith . Saul seeing the host of the Philistines come upon him , which thing could not be unknown to all the people , fainted , because he saw their strength , and his own weakness , and specially that he was forsaken : so as being now strait of mind , desperate , and a very fool , he goeth to certain of his servants that saw in what taking he was , and asked them for a Woman that had a familiar Spirit , and they told him by and by , that there dwelt one at Endor . By the way you shall understand , that both Saul and his Servants , meant such a one as could by her Spirit raise up Samuel , or any other that was dead and buryed : Wherein you see they were deceived , though it were true , that she took upon her so to do . To what use then served her familiar spirit , which you conceive she had , because Sauls servants said so ? Surely , as they were deceived and abused in part , so doubtless were they in the rest ; for to what purpose , I say , should her familiar serve , if not for such intents as they reported , and she undertook ? I think you will grant , that Sauls men never saw her familiar ; for I never heard any yet of credit say , that he was so much in the Witches favour , as to see her Devil ; although indeed we read amongst the Popish trumpery , that S. Cicilie had an Angel to her familiar , and that she could shew him to whom she would , and that she might ask and have what she or her friend list ; as appeareth in the lesson read in the Popish Church on S. Cicilies day . Well , I perceive the Woman of Endors spirit was a counterfeit , and kept belike at her closet at Endor , or in the bottle , with mother Alices Devil at Westwell , and are now bewrayed and fled together to Limbo patrum , &c. And though Saul were bewitched and blinded in the matter , yet doubtless a wise man would have perchance espied her knavery . Me thinks Saul was brought to this Witch , much after the manner that Doctor Burcot was brought to Feats , who sold master Doctor a familiar , whereby he thought to have wrought miracles , or rather to have gained good store of money . This fellow by the name of Feats was a Jugler , by the name of Hilles a Witch or Conjurer , every way a Cosener ; his qualities and feats were to me , and many others , well known and detected : And yet the opinion conceived of him , was most strange and wonderful , even with such and in such cases , as it grieveth me to think of ; specially because his knavery and cosenage reached to the shedding of innocent blood . But now forsooth , Saul covereth himself with a net ; and because he would not be known , he put on other garments : but to bring that matter to pass , he must have been cut shorter by the head and soulders , for by so much he was higher then any of the people : and therefore whatsoever face the crafty quean did set upon it , she knew him well enough . And for further proof thereof , you may understand , that the Princes of the Jews were much conversant with the people . And it appeareth manifestly , that Saul dwelt very near to Endor , so as she should the rather know him ; for in the evening he went from his lodging unto her house : neither should it seem that she was gone to bed when he came ; but because that may be uncertain , you may see in the process of the text , That in a piece of the night he went from his house to hers , and with much ado intreated her to consent to his request . She finished her conjuration , so as both Sauls part , the Witches part , and also Samuels part was played ; and after the solemnization thereof , a Calf was killed , a batch of Bread baked , and a supper made ready and eaten up ; and after all this , he went home the same night ; and had need so to do , for he had some business the next day . By these and many other circumstances , it may be gathered , that she dissembled , in saying , she knew him not , and consequently counterfeited , and made a fool of him in all the rest . It appeareth there , that he , with a couple of his men , went to her by night , and said , Conjecture unto me by thy familiar spirit , and bring me up whom I shall name unto thee . The godly-learned know , that this was not in the power of the Witch of Endor , but in the God of heaven only to accomplish . Howbeit , Saul was bewitched so to suppose ; and yet is he more simple that will be overtaken with the devises of our old Witches , which are produced to resemble her . And why should we think , that God would rather permit the Witch to raise Samuel , then that Dives could obtain Lazarus to come out of Abrahams bosome , upon more likely and more reasonable conditions ? Well now doth this strumpet ( according to the guise of our cosening Witches and Conjurers ) make the matter strange unto Saul , saying , that he came to her in a snare , &c. But Witches seldome make this objection , saving when they mistrust that he which cometh to them will espie their Jugling : for otherwise , where the Witchmonger is simple and easie to be abused , the Witch will be as easie to be intreated , and nothing dangerous of her cunning ; as you see this Witch was soon perswaded , notwithstanding that objection , because she perceived and saw that Saul was afraid and out of his wits : And therefore she said unto him , Whom shall I raise up ? As though she could have brougt unto him Abraham , Isaac , or Jacob ; who cannot hear us , therefore cannot rise at our call : For it is written , Look thou down from heaven and behold us , &c. as for Abraham he is ignorant of us , and Israel knoweth us not . CHAP. XII . 1 Sam. 28.12 , 13 , 14. expounded , wherein is shewed , That Saul was cosened and abused by the Witch ; and that Samuel was not raised , is proved by the Witches own talk . THe manner and circumstance of their communion , or of her conjuration , is not verbatim set down and expressed in the text ; but the effect thereof briefly touched : yet will I shew you the common order of their conjuration , and specially of hers at this time used . When Saul had told her , that he would have Samuel brought up to him , she departed from his presence into her Closet , where doubtless she had had her familiar , to wit , some lewd crafty Priest , and made Saul stand at the door like a fool ( as it were with his finger in a hole ) to hear the cosening answers , but not to see the cosening handling thereof , and the counterfeiting of the matter : And so goeth she to work , using ordinary words of Conjuration , of which there are sundry varieties and forms ( whereof I shall have occasion to repeat some in another place ) as you see the Juglers ( which be inferior Conjurors ) speak certain strange words of course , to lead away the eie from espying the manner of their conveyance , whilest they may induce the mind to conceive and suppose that he dealeth with Spirits , saying , Hay , fortune fury , nunque credo , passe , passe , when come you sirra ! So belike after many such words spoken , she said to her self , Lo now the matter is brought to pass , for I see wonderful things : So as Saul hearing these words , longed to know all , and asked her what she saw : whereby you may know that Saul saw nothing , but stood without like a mome , whilest she played her part in her closet , as may most evidently appear by the 21 ver . of this Chap. where it is said , Then the woman came out unto Saul . Howbeit , a little before she cunningly counterfeited that she saw Samuel , and thereby knew that it was Saul that was come unto her : whereby all the world may perceive the cosening , and her dissimulation ; for by that which hath been before said , it must needs be that she knew him . And ( I pray you ) why should she not have suspected as well him to be Saul before , when in express words he required her to bring unto him Samuel , as now when Samuel appeared unto her ? Well , to the question before proposed by Saul , she answereth and lyeth , that she saw Angels or Gods ascending up out of the earth . Then proceedeth she with her inchanting phrases and words of course , so as thereby Saul gathereth and supposeth that she hath raised a man ; for otherwise his question dependeth not upon any thing before spoken : For when she hath said , I saw Angels ascending , &c. the next word he saith is , What fashion is he of ? which ( I say ) hangeth not upon her last expressed words : And to this she answered not directly , that it was Samuel ; but that it was an old man lapped in a mantle : as though she knew not him that was the most notorious man in Israel , that had been her neighbour by the space of many years , and upon whom ( while he lived ) every eye was fixed , and whom also she knew within less then a quarter of an hour before ; as by whose means also she came acquainted with Saul . Read the text and see . But she describeth his personage , and the apparel which he did usually wear when he lived ; which if they were both buryed together , were consumed and rotten , or devoured with worms before that time . Belike he had a new mantle made him in heaven ; and yet they say Taylors are skanty there , for that their consciences are so large here . In this Countrey men give away their garments when they dye ; if Samuel had so done , he could not have borrowed it again ; for , of likelihood , it would have been worn out in that space , except the donor had been a better husband than I ; for the testator was dead ( as it is supposed ) two years before . CHAP. XIII . The residue of 1 Sam. 28. expounded ; wherein is declared , how cunningly this Witch brought Saul resolutely to believe that she raised Samuel : what words are used to colour the cosenage , and how all might also be wrought by Ventriloquie . NOw cometh in Samuel to play his part ; but I am perswaded it was performed , in the person of the Witch her self , or of her confederate . He saith to Saul , Why hast thou disquieted me , to bring up ? As though without guile or packing , it had been Samuel himself . Saul answered , that he was in great distress ; for the Philistines made war upon him . Whereby the Witch , or her confederate Priest might easily conjecture that his heart failed , and direct the Oracle or Prophesie accordingly : especially , understanding by his present talk , and also by former Prophesies and doings that were past , that God had forsaken him , and that his people were declining from him . For when Jonathan ( a little before ) overthrew the Philistines , being thirty thousand chariots , and six thousand horsemen : Saul could not assemble above six hundred souldiers . Then said Samuel ( which some suppose was Satan , and as I think , was the Witch , with a confederate ; for what need so far fetches as to fetch a Devil supernaturally out of hell , when the illusion may be here by natural means decyphered ? And if you note the words well , you shall perceive the phrase not to come out of a spiritual mouth of a Devil ; but from a lying corporal tongue of a Cosener , that careth neither for God nor the Devil ; from whence issueth such advice and communication , as greatly disagreeth from Satans nature and purpose . ) For thus ( I say ) the said Samuel speaketh , Wherefore dost thou asks of me , seeing the Lord is gone from thee , and is thine enemy ? Even the Lord hath done unto him as he spake by my hands ; for the Lord will rent thy Kingdom out of thine hand , and give it to thy neighbour David ; because thou obeyedst not the voyce of the Lord , &c. This ( I say ) is no phrase of a Devil , but of a Cosener , which knew before what Samuel had Prophesied concerning Sauls destruction . For it is the Devils condition to allure the people unto wickedness , and not in this sort to admonish , warn , and rebuke them from evil . And the Popish writers confess , That the Devil would have been gone at the first naming of God. If it be said , That it was at God's special commandement and will , that Samuel or the Devil should be raised , to propound this admonition , to the profit of all posterity . I answer , that then he would rather have done it by some of his living Prophets , and that Satan had not been so fit an instrument for that purpose . After this falleth the Witch ( I would say Samuel ) into the vein of Prophecying , and speaketh to Saul on this wise , The Lord will rent thy Kingdom out of thine hand , and give it to thy neighbour David ; because thou obeyedst not the voyce of the Lord , nor executedst his fierce wrath upon the Amalekites , therefore hath the Lord done this unto thee this day . Moreover , the Lord will deliver thee into the hands of the Philistines , and to morrow shalt thou and thy sons be with me , and the Lord shall give the host of Israel into the hands of the Philistines . What could Samuel have said more ? Me thinks the Devil would have used another order , encouraging Saul rather than rebuking him for his evil . The Devil is craftier than to leave such an admonition to all posterities , as should be prejudicial unto his Kingdom , and also be void of all impiety . But so divine a sentence maketh much for the maintenance of the Witches credit , and to the advancement of her gains . Howbeit , concerning the verity of this Prophesie , there be many disputable questions : First , Whether the battel were fought the next day ? Secondly , Whether all his sons were killed with him ? Item , Whether they went to heaven or hell together ; as being with Samuel , they must be in heaven ; and being with Satan , they must be in hell . But although every part of this Prophesie were false , as that all his sons were not slain ( Ishbosheth living and reigning in Israel two years after Sauls death ) and that the battel was not on the morrow , and that wicked Saul , after that he had killed himself , was not with good Samuel , yet this Witch did give a shrewd guess to the sequel : Which , whether it were true or false , pertains not to my purpose , and therefore I will omit it . But as touching the opinion of them that say it was the Devil , because that such things came to pass ; I would fain know of them where they learn that Devils foreknow things to come ? If they say , he guesseth only upon probabilities , the Witch may also do the like . But here I may not forget the Decrees , which conclude , That Samuel appeared not unto Saul ; but that the Historiographer set forth Sauls mind and Samuels estate , and certain things that were said and seen , omitting whether they were true or false : and further , that it were a great offence for a man to believe the bare words of the story . And if this exposition like you not , I can easily frame my self to the opinion of some of great learning expounding this place , and that with great probability , in this sort , to wit , that this Pythonist being Ventriloqua , that is , speaking , as it were , from the bottom of her belly , did cast her self into a trance , and so abused Saul , answering to Saul in Samuels name , in her counterfeit hollow voice : as the Wench of Westwel spake , whose history I have rehearsed before at large , in pag. 71 , 72. and this is right Ventriloquie . CHAP. XIV . Opinions of some learned men , that Samuel was indeed raised , not by the Witches art or Power , but by the special miracle of God : that there are no such visions in these our dayes ; and that our Witches cannot do the like . AJas and Sadajas write , That when the Woman saw the miracle indeed , and more then she looked for , or was wont to do , she began to cry out , that this was a vision indeed , and a true one , not done by her art , but by the power of God. Which exposition is far more probable than our late writers judgements hereupon , and agreeth with the exposition of divers good Divines . Gelasius saith , It was the very spirit of Samuel : and where he suffered himself to be worshipped , it was but in civil salutation and courtesie : and that God did interpose Samuel , as he did Elias to the messenger of Ochosias , when he sent to Belzebub the God of Acharon . And here is to be noted , that the Witchmongers are set up in this point : for the Papists say , that it cannot be a Devil , because Jehovah is thrice or five times named in the story . Upon this piece of Scripture , arguments are dayly devised , to prove and maintain the miraculous actions of Witchcraft , and the raising of the dead by Conjurations , And yet , if it were true , that Samuel himself were raised , or the Devil in his likeness ; and that the Witch of Endor by her art and cunning did it , &c. it maketh rather to the disproof than to the proof of our Witches , which can neither do that kind of miracle , or any other , in any such place or company , where their jugling and cosenage may be seen and laid open . And I challenge them all ( even upon the adventure of my life ) to shew one piece of a Miracle , such as Christ did truly , or such as they suppose this Witch did diabolically , be it not with art nor confederacy , whereby some colour thereof may be made ; neither are there any such visions in these dayes shewed . Heretofore God did send his visible Angels to men ; but now we hear not of such apparitions , neither are they necessary . Indeed it pleased God heretofore , by the hand of Moses , and his Prophets , and specially by his Son Christ and his Apostles , to work great Miracles for the establishing of the faith ; but now , whatsoever is necessary for our salvation , is contained in the Word of God : our faith is already confirmed , and our Church established by Miracles ; so as now to seek for them is a point of Infidelity . Which the Papists ( if you note it ) are greatly touched withal , as in their lying Legends appeareth . But in truth their Miracles are knaveries most commonly , and specially of Priests , whereof I could cite a thousand . If you read the story of Bell and the Dragon , you shall finde a cosening Miracle of some antiquity . If you will see newer devices , read Wierus , Cardanus , Baleus , and specially Lavaterus , &c. There have been some * walking spirits in these parts , so conjured , not long since , as afterwards they little delighted to make any more apparitions . CHAP. XV. Of vain Apparitions : how people have been brought to fear Bugs ; which is partly reformed by the Preaching of the Gospel : the true effect of Christs Miracles . BUt certainly , some one knave in a white sheet hath cosened and abused many thousands that way ; specially when Robin Good-fellow kept such a coil in the Countrey . But you shall understand , that these Bugs specially are spyed and feared of sick folk , children , women , and cowards , which through weakness of mind and body , are shaken with vain dreams and continual fear . The Scythians , being a stout and a warlike Nation ( as divers writers report ) never see any vain sights , or spirits . It is a common saying , A Lyon feareth no Bugs . But in our childhood , our Mothers maids have so terrified us with an ugly Devil having horns on his head , fire in his mouth , and a tail in his breech , eyes like a bason , fangs like a Dog , claws like a Bear , askin like a Niger , and a voyce roaring like a Lyon , whereby we start and are afraid when we hear one cry Bough : and they have so frayed us with Bul-beggers , Spirits , Witches , Urchens , Elves , Hags , Fairies , Satyrs , Pans , Faunes , Sylens , Kit with the canstick , Tritons , Centaures , Dwarfes , Gyants , Imps , Calcars , Conjurers , Nymphes , Changelings , Incubus , Robin Goodfellow , the Spoorn , the Mare , the man in the Oak , the Hell-wain , the firedrake , the Puckle , Tom-thombe , Hob-goblin , Tom-tumbler , Boneless , and such other Bugs , that we are afraid of our own shadows : insomuch that some never fear the Devil , but in a dark night ; and then a polled Sheep is a perilous beast , and many times is taken for our Fathers soul , specially in a Churchyard , where a right hardy man heretofore scant durst passe by night , but his hair would stand upright . For right grave writers report , that spirits most often and specially take the shape of women appearing to Monks , &c. and of Beasts , Dogs , Swine , Horses , Goats , Cats , Hares ; of Fowles , as Crowes , night Owles , and shreek Owles ; but they delight most in the likeness of Snakes and Dragons . Well , thanks be to God , this wretched and cowardly infidelity , since the Preaching of the Gospel , is in part forgotten : and doubtless , the rest of those illusions will in short time ( by Gods grace ) be detected and vanish away . Divers writers report , that in Germany , since Luthers time , Spirits and Devils have not personally appeared , as in times past they were wont to do . This argument is taken in hand or the ancient Fathers , to prove the determination and ceasing of Oracles . For in times past ( saith Athanasius ) Devils in vain shapes did intricate men with their illusions , hiding themselves in waters , stones , woods , &c. But now , that the word of God hath appeared , those sights , Spirits and mockeries of Images are ceased . Truly , if all such Oracles , as that of Apollo , &c. ( before the coming of Christ ) had been true , and done according to the report , which hath been brought through divers ages , and from far Countries unto us , without Priestly fraud or guil , or as the spirits of Prophesie , and working of Miracles , had been inserted into a Idol , as hath been supposed ; yet we Christians may conceive , that Christs coming was not so fruitless and prejudicial in this point unto us , as to take away his spirit of Prophesie and Divination from out of the mouth of his elect people , and good Prophets , giving no answer of any thing to come by them , nor by Urim nor Thummim , as he was wont , &c. And yet to leave the Devil in the mouth of a Witch , or an Idol to Prophesie or work Miracles , &c. to the hinderance of his glorious Gospel , to the discountenance of his Church , and to the furtherance of Infidelity and false religion ; whereas the working of Miracles was the only , or at least , the most special means that moved men to believe in Christ , as appeareth in sundry places of the Gospel , and specially in John , where it is written , That a great multitude followed him , because they saw his Miracles which he did , &c. Nay , is it not written , That Jesus was approved by God among the Jews , with miracles , wonders and signes ? &c. And yet , if we confer the Miracles wrought by Christ , and those that are imputed to Witches ; Witches miracles shall appear more common , and nothing inferior unto his . CHAP. XVI . Witches Miracles compared to Christs ; that God is the creator of all things ; of Apollo , and of his names and portraiture . IF the Witch of Endor had performed that , which many conceive of the matter , it might have been compared with the raising up of Lazarus . I pray you , is not the converting of water into milk , as hard a matter as the turning of water into wine ? And yet , as you may read in the Gospel , That Christ did the one , as his first miracle ; so may you read in M. Mal. and in Bodin , that Witches can easily do the other ; yea , and that which is a great deal more , of Water they can make Butter . But to avoid all cavils , and least there should appear more matter in Christs miracle , then the others , you shall finde in M. Mal. that they can change water into Wine : and , What is it to attribute to a Creature , the power and work of the Creator , if this be not ? Christ saith , Opera quae ego facio nemo potest facere . Creation of substance was never granted to Man nor Angel ; Ergo , neither to Witch nor Devil ; for God is the only giver of life and being , and by him all things are made , visible and invisible . Finally , this woman of Endor is in the Scripture called Pythonissa ; whereby it may appear that she was but a very cosener : for Pytho himself , whereof Pythonissa is derived , was a counterfeit . And the original story of Apollo , who was called Pytho , because he killed a Serpent of that name , is but a Poetical fable ; for the Poets say , he was the God of Musick , Physick , Poetry and Shooting . In heaven he is called Sol , in earth Liber Pater , in hell Apollo . He flourisheth alwayes with perpetual youth , and therefore he is painted without a beard ; his picture was kept as an Oracle-giver ; and the Priests that attended thereon at Delphos were coseners , and called Pythonists of Pytho , as Papists of Papa ; and afterwards all Women that used that trade , were named Pythonissae , as was this Woman of Endor . But because it concerneth this matter , I will briefly note the opinions of divers learned men , and certain other proofs , which I finde in the Scripture touching the ceasing of Miracles , Prophesies and Oracles . BOOK VIII . CHAP. I. That Miracles are ceased . ALthough in times past , it pleased God , extraordinarily to shew Miracles amongst his people , for the strengthening of their faith in the Messias ; and again , at his coming to confirm their faith by his wonderful doings , and his special graces and gifts bestowed by him upon the Apostles , &c. yet we ordinarily read in the Scriptures , That it is the Lord that worketh great wonders . Yea , David saith , That among the dead ( as in this case of Samuel ) God himself sheweth no wonders . I find also , That God will not give his glory and power to a creature . Nicodemus being a Pharisee , could say , That no man could do such Miracles as Christ did , except God were with him : according to the saying of the Prophet to those Gods and Idols , which took on them the power of God , Do either good or ill if you can , &c. So as the Prophet knew and taught thereby , That none but God could work Miracles . Infinite places for this purpose might be brought out of the Scripture , which for brevity I omit and overslip . St. Augustine , among other reasons , whereby he proveth the ceasing of Miracles , saith , Now blind flesh doth not open the eyes of the blinde by the Miracle of God , but the eyes of our heart are opened by the word of God. Now is not our dead carcase raised any more up by Miracle , but our dead bodies be still in the grave , and our souls are raised to life by Christ . Now the ears of the deaf are not opened by Miracle , but they which had their ears shut before , have them now opened to their salvation . The miraculous healing of the sick , by anointing , spoken of by S. James , is objected by many , specially by the Papists , for the maintenance of their Sacrament of Extream Unction ; which is apishly and vainly used in the Romish Church , as though the miraculous gift had continuance till this day : Herein you shall see what Calvin speaketh in his Institutions , The grace of hearing ( saith he ) spoken of by S. James , is vanished away , as also the other miracles , which the Lord would have shewed only for a time , that he might make the new preaching of the Gospel marvellous for ever . Why ( saith he ) doth not these ( meaning Miracle-mongers ) appoint some Siloah to swim in , whereinto at certain ordinary recourses of times sick folk may plunge themselves ? Why do they not lye along upon the dead , because Paul raised up a dead child by that means ? Verily ( saith he ) James in the miracle to anoint , spake for that time , whiles the Church still enjoyed such blessing of God. Item , he saith , That the Lord is present with his in all ages ; and so often as need is , he helpeth their sicknesses , no less then in old time . But he doth not so utter his manifest power , nor distributeth miracles , as by the hands of the Apostles , because the gift was but for a time . Calvin even there concludeth thus , They say such vertues or miracles remain , but experience says nay . And see how they agree among themselves . Danaeus saith , that neither Witch nor Devil can work miracles . Giles Alley saith directly , That Witches work Miracles . Calvin saith , They are all ceased . All Witchmongers say , They continue . But some affirm , That Popish Miracles are vanished and gone away ; howbeit Witches miracles remain in full force . So as S. Loy is out of credit for a horse-leach ; Master T. and Mother Bungie remain in estimation for Prophets ; nay Hobgoblin and Robin-Goodfellow are contemned among young children , and Mother Alice and Mother Bungie are feared among old fools . The estimation of these continue , because the matter hath not been called in question : the credit of the other decayeth , because the matter hath been looked into : Whereof I say no more , but that S. Anthonies bliss will help your pig , whensoever Mother Bungie doth hurt it with her curse ; and therefore we are warned by the Word of God , in any wise not to fear their curses . But let all the Witchmongers , and specially the Miraclemongers in the World answer me to this supposition ; Put the case , that a Woman of credit , or else a Woman-witch should say unto them , that she is a true Prophet of the Lord , and that he revealeth those secret mysteries unto her , whereby she detecteth the lewd acts and imaginations of the wicked , and that by him she worketh Miracles , and Prophesieth , &c. I think they must either yield , or confess , that Miracles are ceased . But such things ( saith Cardigan ) as seem miraculous , are chiefly done by Deceipt , Legierdemain , or Confederacy ; or else , they may be done , and yet seem unpossible ; or else , things are said to be done , and never were nor can be done . CHAP. II. The gift of Prophesie is ceased . THat Witches , nor the Woman of Endor , nor yet her Familiar or Devil can tell what is to come , may plainly appear by the words of the Prophet , who saith , Shew what things are to come , and we will say , you are gods indeed : According to that which Solomon saith , Who can tell a man what shall happen him under the sun ? Marry that can I ( saith the Witch of Endor to Saul . ) But I will rather believe Paul and Peter , which say , That Prophesie is the gift of God , and no wordly thing ; then a cosening quean , that taketh upon her to do all things , and can do nothing but beguile men : Up steppeth also another Bungie , and she can tell you where your Horse or your Ass is bestowed , or any thing that you have lost is become , as Samuel could ; and what you have done in all your age past , as Christ did to the Woman of Sichar at Jacobs well ; yea , and what your errand is , before you speak , as Elizeus did . Peter Martyr saith , That only God and man knoweth the heart of man , and therefore , that the Devil must be secluded ; alledging these places ; Solus Deus est scrutator cordium ; Only God is the searcher of hearts : And , Nemo scit quae sunt hominis , nisi spiritus hominis qui est in eo ; None knoweth the things of man , but the spirit of man which is within him : Solomon saith , Tu solus nosti cogitationes hominum ; Thou only knowest the thoughts of men . And Jeremiah saith , in the person of God , Ego Deus scrutans corda & renes ; I am God searching hearts and reins : Also , Mathew saith of Christ , Jesus autem videns cogitationes eorum ; And Jesus seeing their thoughts , who in Scripture is called the searcher and knower of the thoughts in the heart , as appeareth in Act. 1. & 15. Rom. 8. Mat. 9.12 . & 22. Mark 2. Luke 6. & 7. & 11. John 1.2.6 . & 13. Apoc. 2. & 3. and in other places infinite . The same Peter Martyr , also saith , That the Devil may suspect , but not know our thoughts ; for if he should know our thoughts , he should understand our faith , which if he did , he would never assault us with one temptation . Indeed we read that Samuel could tell where things lost were strayed , &c. but we see that gift also ceased by the coming of Christ , according to the saying of Paul , At sundry times , and in divers manners God spake in the old times by our Fathers the Prophets ; in these last dayes he hath spoken unto us by his son , &c. And therefore I say , that gift of Prophesie , wherewith God in times past endued his people , is also ceased , and counterfeits and coseners , are come in their places , according to this saying of Peter , There were false Prophets among the people , even at there shall be false teachers among you , &c. And think not that so notable a gift should be taken from the beloved , and the elect people of God , and committed to Mother Bungie , and such like of her profession . The words of the Prophet Zechary are plain , touching the ceasing both of the good and bad Prophet , to wit , I will cause the Prophets and unclean spirits to depart out of the land , and when any shall yet Prophesie , his parents shall say to him , Thou shalt not live , for thou speakest lyes in the name of the Lord ; and his Parents shall thrust him through when he Prophesieth , &c. No , no ; the foretelling of things to come , is the only work of God , who disposeth all things sweetly , of whose , counsel there hath never yet been any man ; And to know our labours , the times and moments God hath placed in his own power . Also Phavorinus saith , That if these cold Prophets or Oraclers tell thee of prosperity , and deceive thee , thou art made a miser through vain expectation ; if they tell thee of adversity , &c. and lye , thou art made a miser through vain fear . And therefore I say , we may as well look to hear Prophesies at the Tabernacle , in the bush ; of the Cherubin , among the clouds , from the Angels , within the Ark , or out of the flame , &c. as to expect an oracle of a Prophet in these dayes . But put the case , that one in our Common-wealth should step up and say he were a Prophet ( as many frantick persons do ) who would believe him , or not think rather that he were a lewd person ? See the Statutes Eliz. 5. whether there be not laws made against them , condemning their arrogancy and cosenage : so also the canon laws to the same effect . Chap. III. That Oracles are ceased . TOuching Oracles , which for the most part were Idols of silver , gold , wood , stones , &c. within whose bodies some say unclean spirits hid themselves , and gave answers , as others say , that exhalations rising out of the ground , inspire their minds , whereby their Priests gave out Oracles ; so as spirits and winds rose up out of that soil , and indued those men with the gift of Prophesie of things to come , though in truth they were all devices to cosen the people , and for the profit of Priests , who received the Idols answers over night , and delivered them back to the idolaters the next morning : you shall understand , that although it had been so , as it is supposed ; yet by the reasons and proofs before rehearsed , they should now cease : and whatsoever hath affinity with such miraculous actions , as Witchcraft , Conjuration , &c. is knocked on the head , and nailed on the cross with Christ , who hath broken the power of Devils , and satisfied Gods justice , who also hath troden them under his feet , and subdued them , &c. At whose coming the Prophet Zachary saith , That the Lord will cut the names of Idols out of the Land , and they shall be no more remembred ; and he will then cause the Prophets and unclean spirits to depart out of the land . It is also written , I will cut off thine Inchanters out of thine hand , and than shalt have no more Soothsayers . And indeed , the Gospel of Christ hath so laid open their knavery , &c. that since the preaching thereof , their combes are cut , and few that are wise regard them . And if ever these Prophesies came to take effect , it must be upon the coming of Christ , whereat you see the Devils were troubled and fainted , when they met him , saying , or rather exclaming upon him on this wise , Fili Dei , cur venisti nos cruciare ante tempus ? O thou Son of God , why comest thou to molest us ( or confound us ) before our time appointed ? which he indeed prevented , and now remaineth he our defender and keeper from his claws : So as now you see here is no room left for such guests . Howbeit , you shall hear the opinion of others , that have been as much deceived as your selves in this matter ; and yet are driven to confess , that God hath constituted his Son to beat down the power of Devils , and to satisfie Gods justice , and to heal our wound received by the fall of Adam , according to Gods promise in Genesis 3. The seed of the woman shall tread down the serpent , or the Devil . Eusebius ( in his first book De praedicatione Evangelii , the title whereof is this , That the power of Devils is taken away by the coming of Christ ) saith , All answers made by Devils , all Soothsayings and Divinations of men are gone and vanished away . Item , he citeth Porphyry , in his book against Christian Religion , wherein these words are rehearsed , It is no marvel , though the Plague be so hot in this City ; for ever since Jesus hath been worshipped , we can obtain nothing that good is at the hands , of our Gods. And of this defection and ceasing of Oracles writeth Cicero long before , and that to have happened also before his time . Howbeit , Chrysostome living lone since Cicero , saith , That Apollo was forced to grant , that so long as any relike of a Martyr was held to his nose , he could not make any answer or Oracle . So as one may perceive , that the Heathen were wiser in this behalf then many Christians , who in times past were called Oppugnatores incantamentorum , as the English Princes are called Defensores fidei . Plutarch calleth Boeotia ( as we call bablers ) by the name of Many words , because of the multitude of Oracles there ; which now ( saith he ) are like to a spring or fountain which is dryed up . If any one remained , I would ride five hundred miles to see it : but in the whole world there is not one to be seen at this hour ; Popish cosenages excepted . But Plutarch saith , That the cause of this defection of Oracles , was the Devils death , whose life he held to be determinable and mortal , saying , they dyed for very age ; and that the divining Priests were blown up with a Whirle-winde , and sunk with an earthquake . Others imputed it to be the sight of the place of the Planets , which when they passed over them , carryed away that art with them , and by revolution may return , &c. Eusebius also citeth out of him the story of Pan , which because it is to this purpose , I will insert the same ; and since it mentioneth the Devils death , you may believe it if you list , for I will not , as being assured , that he is reserved alive to punish the wicked , and such as impute unto those Idols the power of Almighty God. CHAP. IV. A tale written by many grave Authors , and believed by many wise men of the Devils death . Another story written by Papists , and believed of all Catholicks , approving the Devils honestly , conscience and courtesie . PLutarch saith , That his Countreyman Epitherses told him , that as he passed by Sea into Italy , many passengers being in his boat , in an evening when they were about the Islands Echinadae , the wind quite ceased , and the ship driving with the tide , was brought at last to Pax ; and whilest some slept , and others quaft , and othersome were awake ( perhaps in as ill case as the rest ) after supper suddainly a voyce was heard calling Thamus , in such sort as every man marvelled . This Thamus was a Pilot born in Aegypt , unknown to many that were in the ship : wherefore being twice called , he answered nothing ; but the third time he answered : and the other with a lowder voyce commanded him , that when he came to Palodes , he should tell them , That the great God Pan was departed . Whereat every one was astonyed ( as Epitherses affirmed . ) And being in consultation what were best to do , Thamus concluded , that if the wind were high , they must pass by with silence ; but if the weather were calme , he must utter that which he had heard . But when they came to Palodes , and the weather calme , Thamus looking out toward the land , cryed aloud , that the great God Pan was deceased ; and immediately there followed a lamentable noise of a multitude of people , as it were , with great wonder and admiration . And because there were many in the ship , they said , the fame thereof was speedily brought to Rome , and Thamus sent for by Tiberius the Emperor , who gave such credit thereto , that he diligently inquired and asked who that Pan was . The learned men about him supposed , that Pan was he who was the son of Mercury and Penelope , &c. Eusebius saith , That this chanced in the time of Tiberius the Emperour , when Christ expelled all Devils , &c. Paulus Martius , in his Notes upon Ovids Fasti , saith , that this voyce was heard out of Paxe , that very night that Christ suffered , in the year of Tiberius the nineteenth . Surely , this was a merry jest devised by Thamus , who with some confederates thought to make sport with the passengers , who were some asleep , and some drunk , and some other at play , &c. whiles the first voice was used : And at the second voyce , to wit , when he should deliver his message , he being an old Pilot , knew where some noise was usual , by means of some Eccho in the Sea , and thought he would ( to the astonishment of them ) accomplish his device , if the weather proved calm : Whereby may appear , that he would in other cases of tempests , &c. rather attend to more serious business , then to that ridiculous matter ; for why else should he not do his errand in rough weather , as well as in calm ? or , what need he tell the Devil thereof , when the Devil told it him before , and with much more expedition could have done the errand himself ? But you shall read in the Legend a fable , an Oracle I would say , more authentick ; for many will say , that this was a prophane story , and not so canonical as those which are verified by the Popes authority : and thus it is written . A Woman in her travel sent her Sister to Diana , which was the Devil in an Idol ( as all those Oracles are said to be ) and willed her to make her Prayers , or rather a request , to know of her safe delivery ; which thing she did : But the Devil answered , Why prayest thou to me ? I cannot help thee , but go pray to Andrew the Apostle , and he may help thy sister , &c. Lo , this was not only a gentle , but a godly Devil , pittying the Womans case , who revealing his own disability , enabled S. Andrew more . I know some Protestants will say , That the Devil , to maintain Idolatry , &c. referred the Maid to S. Andrew : But what answer will the Papists make , who think it great piety to pray unto Saints , and so by consequence a honest courtesie in the Devil , to send her to S. Andrew , who would not fail to serve her turn , & c ? CHAP. V. The judgements of the ancient Fathers touching Oracles , and their abolishment , and that they be now transferred from Delphos to Rome . THe opinions of the Fathers , That Oracles are ceased by the coming of Christ , you shall find in these places following , to wit , Justinus , Indialogis adversus Judaeos ; Athanasius , De humanitate verbi ; Augustine , De Civitate Dei ; Eusebius , lib. 7. cap. 6. Item , lib. 5. cap. 1.8 . Rupertus , in Joan. lib. 10.12 . Plutarch . De abolitione oraculorum ; Pliny lib. 30. Natural . Historiae . Finally , Athanasius concludes , That in times past , there were Oracles in Delphos , Boeotia , Lycia , and other places ; but now , since Christ is preached unto all men , this madness is ceased . So as you see , that whatsoever estimation in times past , the ancient Fathers conceived ( by hearsay ) of those miraculous matters of Idols and Oracles , &c. they themselves refuse now , not only to bear witness of , but also affirm , That ever since Christs coming , their miracles have been stopped . For the ceasing of the knaveries and cosening devices of Priests , I see no authority of Scripture , or ancient Father , but rather the contrary , to wit , that there shall be strange illusions shewed by them even unto the end . And truly , whosoever knoweth and noteth the order and devices of and in Popish Pilgrimages , shall see both the Oracles and their conclusions remaining , and as it were transferred from Delphos to Rome , where that adulterous generation continually seeketh a sign , though they have Moses and the Prophets , yea even Christ and his Apostles also , &c. CHAP. VI. Where and wherein Coseners , Witches , and Priests were wont so give Oracles , and to work their feats . THese cosening Oracles , or rather Oraclers used ( I say ) to exercise their feats , and to do their miracles most commonly in Maids , in Beasts , in Images , in Dens , in Cloysters , in dark holes , in Trees , in Churches or Churchyards , &c. where Priests , Monks , and Fryers , had laid their plots , and made their confederacies aforehand , to beguil the world ; to gain money , and to add credit to their profession . This practice began in the Oaks of Dodona , in the which was a wood , the Trees thereof ( they say ) could speak . And this was done by a knave in a hollow-tree , that seemed sound unto the simple people . This Wood was in Molossus a part of Greece , called Epyrus , and it was named Dodonas Oracle . There were many Oracles in Aegypt , namely , of Hercules , of Apollo , of Minerva , of Diana , of Mars , of Jupiter , and of the Ox Apys , who was the son of Jupiter , but his image was worshipped in the likeness of an Ox. Latona , who was the Mother of Apollo , was an Oracle in the City of Bute . The Priests of Apollo , who alwayes counterfeited fury and madness , gave Oracles in the Temple called Clarius , within the City of Colophon in Greece . At Thebes in Boeotia , and also in Loebadia , Trophonius was the chief Oracle . At Memphis , a Cow ; at Corinth , an Ox , called Mineus ; in Arsinoe , a Crocodile ; in Athens , a Prophet called Amphiaraus , who indeed dyed at Thebes , where they say , the earth opened and swallowed him up quick . At Delphos was the great Temple of Apollo , where Devils gave Oracles by maids ( as some say ) though indeed it was done by Priests . It was built upon Parnassus hill in Greece . And the defenders of Oracles say , that even as rivers oftentimes are diverted to another course ; so likewise the spirit , which inspired the chief Prophets , may for a time be silent , and revive again by revolution . Demetrius saith , That the spirits which attended on Oracles , waxed weary of the peoples curiosity and importunity , and for shame forsook the Temple . But as one that of late hath written against Prophesies , saith , It is no marvel , that when the familiars that speak in trunks were repelled from their harbour for fear of discovery , the blocks almighty lost their senses ; for these are all gone now , and their knavery is espyed , so as they can no longer abuse the world with such bables . But whereas these great Doctors suppose , that the cause of their dispatch was the coming of Christ ; if they mean that the Devil dyed , so soon as He was born ; or , that then he gave over his occupation , they are deceived : For the Popish Church hath made a continual practice hereof , partly for their own private profit , lucre , and gain ; and partly to be had in estimation of the World , and in admiration among the simple . But indeed , men that have learned Christ , and been conversant in his Word , have discovered and shaken off the vanity and abomination hereof . But if those Doctors had lived till this day , they would have said and written , that Oracles had ceased , or rather been driven out of England , in the time of King Henry the Eight , and of Queen Elizabeth his Daughter ; who have done so much in that behalf , as at this hour , they are not only all gone , but forgotten here in this English Nation , where they swarmed as thick as they did in Boeotia , or in any other place in the world . But the credit they had , depended not upon their desert , but upon the credulity of others . Now therefore I will conclude and make an end of this matter , with the opinion and saying of the Prophet , Vain is the answer of Idols . For they have eyes and see not , ears and hear not , mouths and speak not , &c. and , Let them shew what is to come , and I will say , they are gods indeed . BOOK IX . CHAP. I. The Hebrew word Kasam expounded , and how far a Christian may conjecture of things to come . KAsam ( as John Wierius upon his own knowledge affirmeth , and upon the word of Andraeas Masius reporteth ) differeth little in signification from the former word Ob ; betokening Viticinari , which is , To Prophesie , and is most commonly taken in evill part , as in Deut. 18. Jerem. 27. &c. howbeit , sometime in good part , as in Isa . 3.2 . To foretell things to come upon probable conjectures , so as therein we reach no further then becometh humane capacity , is not ( in mine opinion ) unlawful , but rather a commendable manifestation of Wisdome and Judgement , the good gifts and noble blessings of GOD , for the which we ought to be thankful ; as also to yield due honour and prayse unto him , for the noble order which he hath appointed in nature : praying him to lighten our hearts with the beams of his wisdome , that we may more and more profit in the true knowledge of the workmanship of his hands . But some are so nice , that they condemn generally all sorts of Divinations , denying those things that in nature have manifest causes , and are so framed , as they foreshew things to come , and in that shew admonish us of things after to insue , exhibiting signs of unknown and future matters to be judged upon , by the order , law , and course of nature proposed unto us by God. And some on the other side are so bewitched with folly , as they attribute to creatures that estimation , which rightly and truly appertaineth to God the Creator of all things ; affirming , That the publick and private destinies of all humane matters , and whatsoever a man would know of things come or gone , is manifested to us in the heavens ; so as by the Stars and Planets all things might be known . These would also , that nothing should be taken in hand or gone about , without the favourable aspect of the Planets . By which , and other the like devices they deprave and prophane the ancient and commendable observations of our fore-fathers , as did Colebrasus , who taught , That all mans life was governed by the seven Planets ; and yet a Christian , and condemned for Heresie . But let us so far forth embrace and allow this Philosophy and Prophesying , as the Word of God giveth us leave , and commendeth the same unto us . CHAP. II. Proofes by the old and new Testament , that certain observations of the Weather are lawful . WHen God by his Word and Wisdom had made the Heavens , and placed the Stars in the firmament , he said , Let them be for signs , and for seasons , and for dayes , and years . When he created the rainbow in the clouds , he said it should be for a sign and token unto us . Which we find true , not only of the flood past , but also of the showres to come . And therefore , according to Jesus Sirachs advice , Let us behold it , and prayse him that made it . The Prophet David saith , The heavens declare the glory of God , and the earth sheweth his handy work : day unto day uttereth the same , and night unto night teacheth knowledge . It is also written , That by the commandement of the the holy one , the Stars are placed , and continue in their order , and fail not in their watch . It should appear , that Christ himself did not altogether neglect the course and order of the heavens , in that he said , When you see a cloud rise out of the west , straightway you say a showre cometh ; and so it is : And when you see the southwinde blow , you say it will be hot , and so it cometh to pass . Again , When it is evening , you say fair weather , for the skie is red ; and in the morning you say , today shall be a tempest , for the skie is red and lowring . Wherein as he noteth that these things do truly come to pass , according to ancient observation , and to the rule Astronomical ; so doth he also by other words following admonish us , that in attending too much to those observations , we neglect not specially to follow our Christian Vocation . The Physician is commended unto as , and allowed in the Scriptures : but so to put trust in him , as to neglect and distrust God , is severely forbidden and reproved . Surely , it is most necessary for us to know and observe divers rules Astological ; otherwise we could not with opportunity dispatch our ordinary affairs . And yet Lactantius , condemneth and recounteth it among the number of Witchcrafts ; from whose censure Calvin doth not much vary . The poor husbandman perceiveth that the increase of the Moon maketh Plants and living creatures fruitful ; so as in the Full Moon they are in best strength , decaying in the wane , and in the conjunction do utterly wither and fade . Which when by observation , use and practice , they have once learned , they distribute their business accordingly ; as their times and seasons to sow , to plant , to prune , to let their Cattel blood , to cut , &c. CHAP. III. That certain observations are indifferent , certain ridiculous , and certain impious ; whence that cunning is derived of Apollo , and of Aruspices . I Know not whether to disallow or discommend the curious observation used by our elders , who conjectured upon Nativities ; so as , if Saturn and Mercury were opposite in any brute sign , a man then born should be dumb or stammer much ; whereas it is dayly seen , that children naturally imitate their Parents conditions in that behalf . Also they have noted , that one born in the Spring of the Moon , shall be healthy ; in that time of the wane , when the Moon is utterly decayed , the child then born cannot live ; and in the conjunction , it cannot long continue . But I am sure the opinion of Julius Maternus is most impious , who writeth , that he which is born when Saturn is in Leo , shall live long , and after his death shall go to heaven presently . And so is this of Allumazar , who saith , that whosoever prayeth to God , when the Moon is in Capite Draconis , shall be heard , and obtain his Prayer . Furthermore , to play the cold Prophet , as to recount it good or bad luck , when Salt or Wine falleth on the table , or is shed , &c. or to prognosticate that guests approach to your house , upon the chattering of Pies or Haggisters , whereof there can be yielded no probable reason , is altogether vanity and superstition ; as hereafter shall be more largely shewed . But to make simple people believe , that a Man or Woman can foretel good or evil fortune , is meer Witchcraft or Cosenage ; for God is the only searcher of the heart , and delivereth not his counsel to so lewd reprobates . I know divers writers affirm , that Witches foretel things , as prompted by a real Devil ; and that he again learneth it out of the Prophesies written in the Scriptures , and by other nimble sleights , wherein he passeth any other earthly creature ; and that the same Devil , or some of his fellows runs or flies as far as Rochester , to Mother Bungie ; or to Canterbury to M.T. or to Delphos , to Apollo ; or to Aesculapius , in Pergamo ; or to some other Idol or Witch ; and there , by way of Oracle , answers all Questions , through his understanding of the Prophesies contained in the Old Testament , especially in Daniel and Isaiah ; whereby the Devil knew of the translation of the Monarchy from Babylon to Graecia , &c. But either they have learned this of some Oracle or Witch ; or else I know not where the Devil they find it . Marry certain it is , that herein they shew themselves to be Witches and fond Diviners : for they find no such thing written in Gods Word . Of the Idol called Apollo , I have somewhat already spoken in the former title of Ob or Pytho , and some occasion I shall have to speak thereof hereafter ; and therefore at this time it shall suffice to tell you , that the credit gained thereunto , was by the craft and cunning of the Priests , which tended thereupon ; who with their counterfeit miracles so bewitched the people , as they thought such vertue to have been contained in the bodies of those Idols , as God hath not promised to any his Angels , or elect people : For it is said , that if Apollo were in a chafe , he would sweat ; if he had remorse to the afflicted , and could not help them , he would shed tears , which I believe might have been wiped away with that handkerchief , that wiped and dryed the Rood of Graces face , being in the like perplexities . Even as another sort of Witching Priests called Aruspices prophesied victory to Alexander , because an Eagle lighted on his head : which Eagle might ( I believe ) be cooped or caged with Mahomets Dove , that picked peason out of his ear . CHAP. IV. The predictions of Soothsayers , and lewd Priests ; the prognostications of Astronomers and Physitians allowable : Divine Prophesie holy and good . THe cosening tricks of Oracling Priests and Monks , are and have been specially most abominable . The superstitious observations of senceless Augurers , and Soothsayers ( contrary to Philosophy , and without authority of Scripture ) are very ungodly and ridiculous . Howbeit I reject not the Prognostications of Astronomers , nor the conjectures or forewarnings of Physitians , nor yet the interpretations of Philosophers ; although in respect of the Divine Prophesies contained in holy Scriptures , they are not to be weighed or regarded : For the end of these , and the other , is not only far differing ; but whereas these contain only the words and will of God , with the other are mingled most horrible lyes and cosenages ; for though there be many of them learned and godly , yet lurk there in corners , of the same profession , a great number of counterfeits and coseners . J. Bodin putteth this difference between Divine Prophets and Inchanters ; to wit , the one saith alwayes true , the others words ( proceeding from the Devil ) are alwayes false ; or for one truth , they tell a hundred lyes . And then , why may not every . Witch be thought as cunning as Apollo ? and , why not every counterfeit cosener , as good a Witch as Mother Bungie ? For it is odds , but they will hit the truth once in a hundred Divinations , as well as the best . CHAP. V. The diversity of true Prophets ; of Urim , and of the Prophetical use of the twelve precious stones contained therein ; of the divine voyce called Eccho . IT should appear , that even of holy Prophets , there were divers sorts : for David and Solomon , although in their Psalms and Parables are contained most excellent Mysteries , and notable Allegories ; yet they were not indued with that degree of Prophesie , that Ely and Elisha were , &c. For as often as it is said , that God spake to David or Solomon , it is meant to be done by the Prophets ; for NATHAN or GAD were the Messengers and Prophets to reveal Gods will to David . And Ahiam the Shilonite was sent from God to Solomon . Item , the spirit of Prophesied which Elias had , was doubled upon Elisha . Also , some Prophets prophesied all their lives , some had but one vision , and some had more according to Gods pleasure ; yea , some prophesied unto the people of such things as came not to pass , and that was where Gods wrath was pacified by Repentance . But these Prophets were alwayes reputed among the people to be wise and godly ; whereas the Heathen Prophets were evermore known and said to be mad and foolish , as it is written both of the Prophets of Sibylla , and also of Apollo ; and at this day also in the Indies , &c. But that any of these extraordinary gifts remain at this day , Bodin , nor any Witchmonger in the World shall never be able to prove ; though he in his book of Devilish madness would make men believe it : for these were miraculously maintained by God among the Jews , who were instructed by them of all such things as should come to pass ; or else informed by Urim : so as the Priest by the brightness of the twelve pretious stones contained therein , could Prognosticate or expound any thing : Which brightness and vertue ceased ( as Josephus reporteth ) two hundred years before he was born . So as since that time , no answers were yielded thereby of Gods will and pleasure . Nevertheless , the Hebrews write , That there hath been ever since that time , a Divine voyce heard among them , which in Latin is called Filia vocis , in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in English the Daughter of speech . CHAP. VI. Of Prophesies conditional ; whereof the Prophesies in the old Testament do intreat , and by whom they were published ; Witchmongers answers to the objections against Witches supernatural actions . CHrist and his Apostles prophesied of the calamities and afflictions , which shall grieve and disturb the Church of God in this life ; also , of the last day , and of the signes and tokens that shall be shewed before that day : and finally , of all things which are requisite for us to foreknow . Howbeit , such is the mercy of God , that all Prophesies , Threatnings , Plagues , and Punishments are annexed to conditions of Repentance : as on the other side , corporal blessings are tyed under the condition of the cross and castigation . So as by them the mysteries of our salvation being discovered unto us , we are not to seek new signes and miracles ; but to attend to the doctrine of the Apostles , who preached Christ exhibited and crucified for our sins , his Resurrection , Ascension , and thereby the Redemption of as many as believe , &c. The Prophesies in the old Testament , treat of the continuance , the government , and the difference of Estates ; or the distinction of the four Monarchies , of their order , decay and instauration ; of the changes and ruines of the Kingdoms of Juda , Israel , Aegypt , Persia , Graecia , &c. and specially of the coming of our Saviour Jesus Christ , and how he should be born of a Virgin , and where , of his Tribe , Passion , Resurrection , &c. These Prophesies were published by Gods special and peculiar Prophets , endued with his particular and excellent gifts , according to his promise , I will raise them up a Prophet out of the midst of their Brethren , I will put my words in his mouth , &c. Which though it were specially spoken of Christ , yet was it also spoken of those particular Prophets , which were placed among them by God to declare his will ; which were also figures of Christ the Prophet himself . Now if Prophesie be an extraordinary gift of God , and a thing peculiar to himself , as without whose special assistance , no creature can be a Prophet , or shew what is to come : Why should we believe , that those lewd persons can perform by Divinations and Miracles , that which is not in humane , but in Divine power to accomplish ? Howbeit , when I deny that Witches can ride in the Air , and the miraculous circumstance thereof ; by and by it is objected to me , That Enoch and Elias were rapt into the heavenly bodily : and Habacuck was carryed in the Air , to feed Daniel : and so falsly oppose a Devils or a Witches power against the virtue of the holy Ghost . If I deride the Poets opinions , saying , that Witches cannot Coelo deducere Lunam , fetch the Moon from Heaven , &c they tell me , that at Joshuah's battel , the sun stayed ; and at the passion of Christ , there was palpable darkness . If I deny their cunning in the exposition of Dreams , advising them to remember Jeremiah's connsel , not to follow or credit the expositors of Dreams ; they hit me in the teeth with Daniel and Joseph ; for that the one of them expounded Pharaoh the Aegyptian Kings , the other Nebuchadnezzar the Persian Kings dream . If I say with Solomon , That the dead know nothing , and that the dead know us not , neither are removeable out of Abrahams bosome , &c. they produce the story of Samuel : wherein , I say , they set the power of a Creature as high as the Creator . If I say , that these Witches cannot transubstantiate themselves , nor others into beasts , &c. they cite the story of Nebuchadnezzar , as though indeed he were made a material beast , and that also by Witchcraft ; and strengthen that their assertion with the fables of Circe and Ulysses his companions , &c. CHAP. VII . What were the Miracles expressed in the old Testament ; and what are they in the new Testament ; and that we are not now to look for any more Miracles . THe Miracles expressed in the old Testament were many , but the end of them all was one , though they were divers and differing in shew : as where the sacrifices of Moses , Elias , and Solomon , being abundantly wet , were burnt with fire from heaven , &c. The variety of tongues at the building of Babylon ; Isaacs birth of Sarah being by nature past children ; the passage through the Red-sea ; Daniels foretelling of the four Monarchies , in the fourth whereof he apparently foresheweth the coming of the Lord. All these , and many other , which are expressed in the old Testament , were merciful instructions , and notable miracles to strengthen the faith of Gods people in their Messias . If you had gone to Delphos , Apollo would have made you believe with his Amphibological answers , that he could have foretold you all these things . The Miracles wrought by Christ were the raising up of the dead ( which many would impute to the woman of Endor , and also to our Witches and conjurors ) the restoring of the lame to limbs ; the blinde to sight ; the dumb to speech ; and finally , the healing of all diseases ; which many believe our Witches can do ; yea , and as they themselves will take it upon them : As for casting out of Devils ( which was another kind of Miracles usual with Christ ) Witches and Conjurors are said to be as good thereat , as ever he was : and yet , if you will believe Christs words , it cannot be so ; for he saith , Every Kingdom divided against it self , shall be brought to nought , &c. If Satan cast out Satan , he is divided , &c. and his Kingdom shall not endure , &c : Peters Chains fell off in Prison , so did Richard Gallisies fetters at Winsor ; marry the Prison doors opened not to Richard , as they did to Peter . Elias by special grace obtained rain , our Witches can make it rain when they list , &c. But sithhence Christ did these Miracles , and many more , and all to confirm his truth , and strengthen our faith , and finally , for the conversion of the people ( as appeareth in John 6.7 . & 12. insomuch as he vehemently reproved such as upon the sight of them would not believe , saying , Wo be to thee Corazin , wo be to thee Bethsaida ; if the miracles had been done in Tyre and Sidon , which have been done in you , they had a great while ago repented , &c. Let us settle and acquit our Faith in Christ , and believing all his wonderous works , let us reject all these old wives fables , as lying vanities : whereof you may finde in the Golden Legend , M. Mal. and specially in Bodin miraculous stuffe , enough to check all the Miracles expressed in the old and new Testament ; which are of more credit with many bewitched people , then the true Miracles of Christ himself : Insomuch as they stand in more awe of the menacies of a Witch , then of all the threatnings and curves pronounced by God , and expressed in his Word . And thus much touching the word Kasam . BOOK X. CHAP. I. The interpretation of this Hebrew word Onen ; of the vanity of Dreams , and Divinations thereupon . ONEN differeth not much from Kasam , but that it is extended to the Interpretation of Dreams . And as for Dreams , whatsoever credit is attributed unto them , proceedeth of folly ; and they are fools that trust in them ; for why ? they have deceived many . In which respect the Prophet giveth us good warning , Not to follow nor harken to the Expositors of Dreams , for they come through the multitude of business . And therefore those Witches , that make men believe they can Prophesie upon Dreams , as knowing the interpretation of theme , and either for money or glory abuse men and women thereby , are meer coseners , and worthy of great punishment , as are such Witchmongers , as believing them , attribute unto them such Divine power as only belongeth to God , as appeareth in Jeremiah the Prophet . CHAP. II. Of Divine , Natural , and Casual Dreams ; with their differing causes and effects . MAcrobius recounteth five differences of Images , or rather Imaginations exhibited unto them that sleep , which for the most part do signifie somewhat in admonition . There be also many subdivisions made hereof , which I think needless to rehearse . In Jasper Peucer they are to be seen , with the causes and occasions of Dreams . There were wont to be delivered from God himself or his Angels , certain Dreams and Visions unto the Prophets , and holy Fathers , according to the saying of Joel , I will powre my spirit upon all flesh , your young men shall dream Dreams , and your old men shall see Visions . These kind of Dreams ( I say ) were the admonishments and forewarnings of God to his people ; as that of Joseph , To abide with Mary his wife , after she was conceived by the holy Ghost ; as also , To convey our Saviour Christ into Aegypt , &c. the interpretation whereof are the peculiar gifts of God , which Joseph the Patriarch , and Daniel the Prophet , had most specially . As for Physical conjectures upon Dreams , the Scriptures reprove them not ; for by them the Physicians many times do understand the state of their Patients bodies : For some of them come by means of Choler , Flegme , Melancholy , or Blood ; and some by Love , Surfet , hunger , thirst , &c. Galen and Boetius , were said to deal with Devils , because they told their Patients Dreams , or rather by their Dreams , their special Diseases . Howbeit , Physical Dreams are natural , and the cause of them dwelleth in the nature of Man ; for they are the inward actions of the mind in the spirits of the brain , whilest the body is occupied with sleep : for as touching the minde it self , it never sleepeth . These Dreams vary , according to the difference of humors and vapors . There are also casual Dreams , which ( as Solomon saith ) come through the multitude of business : for as a looking-glass sheweth the image or figure thereunto opposite ; so in Dreams , the phantasie and imagination informes the understanding of such things as haunt the outward sense : whereupon the Poet saith : Somnia ne cures ; nam mens humana quod optat , Dum vigilat sperans , per somnum cernit id ipsum . Englished by Abraham Fleming : Regard no Dreams , for why ? the minde Of that in sleep a view doth take , Which it doth wish and hope to finde , At such time as it is awake . CHAP. III. The opinion of divers old Writers touching Dreams , and how they vary in nothing ; the causes thereof . SYnesius , Themistius , Democritus , and others grounding themselves upon example that chance hath sometimes verified , perswade men , that nothing is dreamed in vain ; affirming , that the heavenly influences do bring forth divers formes in corporal matter , and of the same influences , visions , and dreams are printed in the fantastical power , which is instrumental , with a Celestial disposition , meet to bring forth some effect , especially in sleep , when the mind ( being free from bodily cares ) may more liberally receive the heavenly influences , whereby many things are known to them sleeping in Dreams , which they that wake cannot see . Plato attributeth them to the forms and ingendred knowledges of the soul : Avicen to the last intelligence that moveth the Moon , through the light that lighteneth the fantasie in sleep ; Aristotle to the Phantastical sense : Averroes to the imaginative : Albert to the influence of superior bodies . CHAP. IV. Against Iterpreters of Dreams ; of the ordinary cause of Dreams : Hemingius his opinion of Diabolical Dreams ; the Interpretation of Dreams ceased . THere are Books carryed about concerning this matter , under the name of Abraham , who ( as Philo , in lib. gigantum , saith ) was the inventor of the exposition of Dreams ; and so likewise of Solomon and Daniel . But Cicero , in lib. de divinatione , confuteth the vanity and folly of them that give credit to Dreams . And as for the Interpreters of Dreams , as they know not before the Dream , nor yet after , any certainty ; yet when any thing afterwards happeneth , then they apply the Dream to that which hath chanced . Certainly , men never lightly fail to Dream by night , of that which they meditate by day : and by day they see divers and sundry things , and conceive them severally in their minds : Then those mixed conceits being laid up in the closet of the memory , strive together ; which , because the phantasie cannot discern nor discuss , some certain thing gathered of many conceits is bred and contrived in one together . And therefore in my opinion , it is time vainly imployed , to study about the interpretation of Dreams . He that list to see the folly and vanity thereof , may read a vain Treatise , set out by Thomas Hill a Londoner , 1568. Lastly , there are Diabolical Dreams , which Nicholaus Hemingius divideth into three sorts . The first is , when the Devil immediately of himself ( he meaneth corporally ) offereth any matter of Dream . Secondly , when the Devil sheweth Revelations to them that have made request unto him therefore . Thirdly , when Magicians by Art bring to pass , that other men Dream what they will. Assuredly these , and so all the rest ( as they may be used ) are very Magical and Devilish Dreams . For although we may receive comfort of mind by those which are called Divine Dreams , and health of body through Physical Dreams : yet if we take upon us to use the office of God in the Revelation , or rather the Interpretation of them ; or if we attribute unto them miraculous effects ( now when we see the gifts of Prophesie , and of interpretation of Dreams , and also the operation of Miracles are ceased , which were special and peculiar gifts of God , to confirm the truth of the Word , and to establish his people in the faith of the Messias , who is now exhibited unto us both in the Testament , and also in the blood of our Saviour Jesus Christ ) we are bewitched , and both abuse and offend the Majesty of God , and also seduce , delude and cosen all such as by our perswasion , and their own light belief , give us credit . CHAP. V. That neither Witches , nor any other , can either by words or hearbs , thrust into the mind of a sleeping man , what Cogitations or Dreams they list ; and whence Magical Dreams come . I Grant there may be hearbs and stones found and known to the Physitians , which may procure Dreams ; and other hearbs and stones , &c. to make one bewray all the secrets of his mind , when his body sleepeth , or at least-wise to procure speech in sleep : But that Witches or Magicians have power by words , hearbs , and imprecations to thrust into the mind or conscience of man , what it shall please them , by vertue of their charmes , hearbs , stones or familiars , &c. according to the opinion of Hemingius , I deny ; though therewithal I confess , that the Devil both by day and also by night , travelleth to seduce man , and to lead him from God ; yea , and that no way more then this , where he placeth himself as God in the minds of them that are so credulous , to attribute unto him , or unto Witches , that which is only in the office , nature , and power of God to accomplish . Doth not Daniel the Prophet say , even in this case , It is the Lord only that knoweth such secrets , as in exposition of Dreams is required ? And doth not Joseph repeat those very words to Pharaohs officers , who consulted with him therein ? Examples of Divine Dreams you may find a great number in the Scriture ; such ( I mean ) as it pleased God to reveal his pleasure by . Of Physical Dreams we may both read in Authors , and see in our own experience dayly , or rather nightly . Such Dreams also as are casual , they are likewise usual , and come ( as hath been said ) through the multitude of affairs and business . Those which in these dayes are called Magical or Diabolical Dreams , may rather be called Melancholical . For out of that black vapor in sleep , through Dreams appeareth ( as Aristotle saith ) some horrible thing , and as it were the image of an ugly Devil : sometimes also other terrible visions , imaginations , counsels , and practises . As , where we read of a certain man , that Dreamed there appeared one unto him that required him to throw himself into a deep pit , and that he should reap great benefit thereby at Gods hands : So as the miserable wretch giving credit thereunto , performed the matter and killed himself . Now I confess , that the Interpretation or execution of that Dream , was indeed Diabolical ; but the Dream was casual , derived from the heavy and black humor of Melancholy . CHAP. VI. How men have been bewitched , cosened or abused by Dreams to dig and seach for Money . HOw many have been bewitched with Dreams , and thereby made to consume themselves with digging and searching for Money , &c. whereof they or some other have dreamt , I my self could manifest , as having known how many wise men have been that way abused by very simple persons , even where no dream hath been met withal , but waking dreams . And this hath been used heretofore , as one of the finest cosening feats ; insomuch as there is a very formal art thereof devised , with many excellent and Superstitions and Ceremonies thereunto belonging , which I will set down as briefly as may be . Albeit that here in England , this Proverb hath been current , to wit , Dreams prove contrary : according to the answer of the Priests boy to his Master , who told his said boy , that he dreamt he kissed his tail : Yea Master ( saith he ) but dreams prove contrary , you must kiss mine . CHAP. VII . The Art and Order to he used in digging for money , revealed by Dreams : how to procure pleasant Dreams : of morning and midnight Dreams . THere must be made upon a hazel wand , three crosses , and certain words both blasphemous and impious , must be said over it ; and hereunto must be added certain characters , and barbarous names . And whilst the Treasure is a digging , there must be read the Psalms , De profundis , Missa , Misereatur nostri , Requiem , Pater Noster , Ave Maria , Et ne nos inducas in tentationem , sed libera nos à malo , Amen . A porta inferni credo videre bona , &c. Expectate Dominum , Requiem aeternam . And then a certain prayer . And if the time of digging be neglected , the Devil will carry all the treasure away . See other more absolute Conjurations for this purpose , in the word Iidoni following . You shall finde in Johannes Baptista Neapolitanus , divers Receipts by heards and potions , to procure pleasant or fearful Dreams ; and Perfumes also to that effect : who affirmeth , That Dreams in the dead of the night are commonly preposterous and monstrous ; and in the morning when the gross humors be spent , there happen more pleasant and certain Dreams , the blood being more pure than at other times : the reason whereof is there expressed . CHAP. VIII . Sundry Receipts and Ointments made and used for the transportation of Witches and other miraculous effects : an instance thereof reported and credited by some that are learned . IT shall not be amiss here in this place , to repeat an Ointment greatly to this purpose , rehearsed by the aforesaid Johannes Baptista Neapolitanus , wherein , though he may be overtaken and cosened by an old Witch , and made not only to believe , but also to report a false tail ; yet because it greatly overthroweth the opinion of M. Mal. Bodin , and such other , as write so absolutely in maintenance of Witches transportations , I will set down his words in this behalf . The Receipt is as followeth : The fat of young children , and seeth it with water in a brazen vessel , reserving the thickest of that which remaineth boyled in the bottome , which they lay up and keep , until occasion serveth to use it . They put hereunto Eleoselinum , Aconitum , Frondes populeas , Mountain parsly , Wolves-bane , leaves of the Poplar and Soot . Another Receipt to the same purpose : Sium , Acarum vulgare , Pentaphyllon , yellow Water-cresses , common Acorus , Cinquefoil , the blood of a Flitter-Mouse , Solanum Somniferum & oleum , Sleeping Nightshade and Oyle : They stampe all these together , and then they rub all parts of their bodies exceedingly , till they look red , and be very hot , so as the pores may be opened , and their flesh soluble and loose : They joyn herewithal , either fat , or oyl in stead thereof , that the force of the Ointment may the rather pierce inwardly , and so be more effectual . By this means ( saith he ) in a Moon-light night , they seem to be carryed in the Air , to Feasting , Singing , Dancing , Kissing , Culling , and other acts of Venery , with such youths as they love and desire most : For the force ( saith he ) of their imagination is so vehement , that almost all that part of the brain , wherein the memory consisteth , is full of such conceits . And whereas they are naturally prone to believe any thing , so do they receive such impressions and stedfast imaginations into their minds , as even their spirits are altered thereby ; not thinking upon any thing else , either by day or by night . And this helpeth them forward in their imaginations , that their usual food is none other commonly but Beets , Roots , Nuts , Beans , Pease , &c. Now ( saith he ) when I considered throughly hereof , remaining doubtful of the matter , there fell into my hands a Witch , who of her own accord did promise me to fetch me an errand out of hand from far Countries , and willed all them , whom I had brought to witness the matter , to depart out of the chamber . And when she had undressed her self , and froted her body with certain Ointments ( which action we beheld through a chink or little hole of the door ) she fell down through the force of those Soporiferous or Sleepy Ointments into a most sound and heavy sleep ; so as we did break open the door , and did beat her exceedingly ; but the force of her sleep was such , as it took from her the sense of feeling ; and we departed for a time . Now when her strength and powers were weary and decayed , she awoke of her own accord , and began to speak many vain and doting words , affirming , that she had passed over both Seas and Mountains ; delivering to us many untrue and false reports : we earnestly denyed them , she impudently affirmed them . This ( saith he ) will not so come to pass with every one , but only with old Women that are melancholick , whose nature is extream cold , and their evaporation small : and they both perceive and remember what they see in that case and taking of theirs . CHAP. IX . A confutation of the former follies , as well concerning Ointments , Dreams &c. as also of the assembly of Witches , and of their consultations and bankets at sundry places , and all in Dreams . BUt if it be true that S. Augustine saith , and many other writers , That Witches nightwalkings are but Phantasies and Dreams ; then all the reports of their bargain , transporting , and meetings with Diana , Minerva , &c. are but fables ; and then do they lye that maintain those actions to be done in deed and verity , which in truth are done no way . It were marvel on the one side ( if those thing happened in Dreams , which nevertheless the Witches affirm to be otherwise ) that when those Witches awake , they neither consider nor remember that they were in a Dream . It were marvel that their Ointments , by the Physicians opinions having no force at all to that effect , as they confess which are Inquisitors , should have such operation . It were marvel that their Ointments cannot be found any where , saving only in the Inquisitors Books . It were marvel , that when a stranger is anointed therewith , they have sometimes , and yet not alwayes , the like operation as with Witches ; which all the Inquisitors confess . But to this last , Fryer Bartholomaeus saith , That the Witches themselves , before they anoint themselves , do hear in the night time , a great noise of Minstrels , which flye over them , with the Lady of the Fairies , and then they address themselves to their journey . But then I marvel again , that no body heareth nor seeth this troop of Minstrels , especially riding in a Moon-light night . It is marvel , that they that think this to be but in a Dream , can be perswaded that all the rest is any other then Dreams . It is marvel , that in Dreams , Witches of old acquaintance meet so just together , and conclude upon Murthers , and receive Ointments , Roots , Powders , &c. ( as Witchmongers report they do , and as they make the Witches confess ) and yet lye at home fast asleep . It is marvel , that such preparation is made for them ( as Sprenger , Bartholomew , and Bodin report ) as well in Noble-mens houses , as in Alehouses ; and that they come in dreams , and eat up their meat : and the Alewife specially is not wearyed with them for non-payment of their score , or false payment ; to wit , with imaginary money , which they say is not substantial , and that they talk not afterwards about the reckoning , and so discover the matter . And it is most marvel of all , that the Hostess , &c. doth not sit among them , and take part of their good cheer : For so it is , that if any part of these their meetings and league be true , it is as true and as certainly proved and confessed , that at some Alehouse , or some time at some Gentlemans house , there is continual preparation made monethly for this assembly : as appeareth in S. Germans story . CHAP. X. That most part of Prophesies in the Old Testament were revealed in Dreams : that we are not to look for such Revelations : of some who have dreamt of that which hath come to pass : that Dreams prove contrary . Nebuchadnezzars rule to know a true Expositor of Dreams . IT is held and maintained by divers , and gathered out of the 12 of Numbers , that all which was written or spoken by the Prophets , among the children of Israel ( Moses excepted ) was propounded to them by Dreams . And indeed it is manifest , that many things , which are thought by the unlearned to have been really finished , have been only performed by Dreams and Visions . As where Solomon required of God the guift of Wisdom , that was ( I say ) in a Dream : and also , where he received promise of the continuance of the Kingdom of Israel in his line . So was Isaiah's vision , in the 6. of his Prophesie : as also that of Ezekiel the 12. Finally , where Jeremiah was commanded To hide his girdle in the clift of a rock at the river Euphrates in Babylon ; and that after certain dayes , it did there putrifie , it must needs be in a Dream ; for Jeremiah was never ( or at leastwise not then ) at Babylon . We that are Christians must not now slumber and dream , but watch and pray , and meditate upon our salvation in Christ both day and night . And if we expect revelations in our Dreams , now , when Christ is come , we shall deceive our selves ; for in him are fulfilled all Dreams and Prophesies . Howbeit , Bodin holdeth , That Dreams and Visions continue till this day , in as miraculous manner as ever they did . If you read Artemidorus , you shall read many stories of such as dreamt of things that afterwards came to pass . But he might have cited a thousand for one that fell out contrary ; for , as for such Dreams among the Jews themselves as had not extraordinary Visions miraculously exhibited unto them by God , they were counted coseners , as may appear by these words of the Prophet Zechary , Surely the Idols have spoken vanity , and the Soothsayers have seen a lye , and the Dreamers have told a vain thing . According to Solomons saying , In the multitude of dreams and vanities are many words . It appeareth in Jeremiah 23. that the false Prophets , whilest they illuded the people with lyes , counterfeiting the true Prophets , used to cry out , Dreams , dreams ; We have dreamed a dream , &c. Finally , Nebuchadnezzar teacheth all men to know a true Expositor of Dreams ; to wit , such a one as hath his Revelation from God ; for he can ( as Daniel did ) repeat your Dream before you discover it ; which thing , it any Expounder of Dreams can do at this day , I will believe him . BOOK XI . CHAP. I. The Hebrew word Nahas expounded ; of the Art of Augury ; who invented it ; how slovenly a Science it is ; the multitude of Sacrifices , and Sacrifices of the Heathen , and the causes thereof . NAHAS , is to observe the flying of Birds , and comprehendeth all such other observations , where men do guesse upon uncertain toyes . It is found in Deut. 18. and in 2 Chron. 33. and elsewhere . Of this Art of Augury , Tyresias the King of the Thebans is said to be the first inventor ; but Tages first published the discipline thereof , being but a little boy , as Cicero reporteth out of the books of the Hetruscans themselves . Some points of this Art are more high and profound then some others , and yet are they more homely and slovenly then the rest ; as namely , the Divination upon the entrails of beasts , which the Gentiles in their sacrifices specially observed . Insomuch as Marcus Varro , seeing the absurdity thereof , said , that these gods were not only idle , but very slovens , that used so to hide their secrets and councels in the guts and bowels of Beasts . How vainly , absurdly , and superstitiously the Heathen used this kind of Divination in their sacrifices , is manifested by their actions and ceremonies in that behalf practised , as well in times past , as at this hour . The Aegyptians had 666 several sorts and kinds of Sacrifices : the Romans had almost as many : the Grecians had not so few as they : the Persians and Medes were not behind them : the Indians and other Nations have at this instant their Sacrifices full of variety , and more full of barbarous impiety ; for in sundry places , these offer sacrifices to the Devil , hoping thereby to move him to lenity ; yea , these commonly sacrifice such of their enemies , as they have taken in war : as we read that the Gentiles in ancient time did offer sacrifice , to appease the wrath and indignation of their feigned gods . CHAP. II. Of the Jews sacrifice to Moloch , a discourse thereupon , and of Purgatory . THe Jews used one kind of Diabolical Sacrifice , never taught them by Moses , namely , To offer their children to Moloch , making their sons and their daughters to run through the fire : supposing such grace and efficacy to have been in that action , as other Witches affirm to be in Charmes and Words ; and therefore among other points of Witchcraft , this is specially and namely forbidden by Moses . We read of no more Miracles wrought hereby , then by any other kind of Witchcraft in the old or new Testament expressed . It was no ceremony appointed by God , no figure of Christ ; perhaps it might be a sacrament , or rather a figure of Purgatory , the which place was not remembred by Moses . Neither was there any sacrifice appointed by the law for the relief of Israelites souls that there should be tormented . Which without all doubt should not have been omitted , if any such place of Purgatory had been then , as the Pope hath lately devised for his private and special lucre . This Sacrificing to Moloch ( as some affirm ) was usual among the Gentiles , from whence the Jews brought it into Israel ; and there ( of likelyhood ) the Eutichists learned the abomination in that behalf . CHAP. III. The Canibals cruelty : of Popish Sacrifices exceeding in tyranny the Jews or Gentiles . THe incivility and cruel Sacrifices of Popish Priests do yet exceed both the Jew and the Gentile ; for these take upon them to sacrifice Christ himself . And to make their tyranny the more apparent , they are not contented to have killed him once , but dayly and hourly torment him with new deaths ; yea they are not ashamed to swear , that with their carnal hands they tear his humane substance , breaking it into small gobbets ; and with their external teeth chew his flesh and bones , contrary to Divine or humane nature ; and contrary to the Prophesie , which saith , There shall not a bone of him be broken . Finally , in the end of their sacrifices ( as they say ) they eat him up raw , and swallow down into their guts every member and parcel of him : and last of all , that they convey him into the place where they bestow the residue of all that which they have devoured that day . And this same barbarous impiety exceedeth the cruelty of all others ; for all the Gentiles consumed their sacrifices with fire , which they thought to be holy . CHAP. IV. The superstition of the Heathen about the element of fire , and how it grew in such reverence among them ; of their corruptions , and that they had some inkling of the godly Fathers doings in that behalf . AS touching the element of fire , and the superstition thereof about those businesses , you shall understand , that many superstitious people of all Nations have received , and reverenced , as the most holy thing among their sacrifices ; insomuch ( I say ) as they have worshipped it among their gods , calling it Orimasda ( to wit ) holy fire , and Divine light : The Greeks called it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Romans , Vesta , which is , The fire of the Lord. Surely they had heard of the fire that came down from heaven , and consumed the oblations of the Fathers ; and they understood it to be God himself : For there came to the Heathen , the bare names of things , from the doctrine of the godly Fathers and Patriarches , and those so obscured with fables , and corrupted with lyes , so overwhelmed with superstitions , and disguised with ceremonies , that it is hard to judge from whence they came . Some cause thereof ( I suppose ) was partly the translations of Governments , whereby one Nation learned folly of another ; and partly blind devotion , without knowledge of Gods Word ; but specially the want of Grace , which they sought not for , according to Gods commandement and will. And that the Gentiles had some inkling of the godly Fathers doings , may diversly appear . Do not the Muscovits , and Indian prophets at this day , like apes , imitate Esay ? Because he went naked certain years , they forsooth counterfeit madness , and drink potions for that purpose ; thinking that whatsoever they say in their madness , will certainly come to pass . But hereof is more largely discoursed before in the word Kasam . CHAP. V. Of the Roman Sacrifices : of the estimation they had of the Augury ; of the twelve Tables . THe Romans , even after they were grown to great civility , and enjoyed a most flourishing State and Common-wealth , would sometimes sacrifice themselves , sometimes their children , sometimes their friends , &c. consuming the same with fire , which they thought holy . Such estimation ( I say ) was attributed to that of Divination upon the entrails of Beasts , &c. At Rome , the chief Princes themselves exercised the same ; namely , Romulus , Fabius Maximum , &c. insomuch as there was a decree made there , by the whole Senate , that six of the chiefe Magistrates Sons should from time to time be put forth , to learn the mystery of these Arts of Augury and Divination , at Hetruria , where the cunning and knowledge thereof most abounded . When they came home well informed and instructed in this Art , their estimation and dignity was such , as they were accounted , reputed , and taken to be the interpreters of the gods , or rather between the gods and them . No high Priest , nor any other great officer was elected , but these did absolutely nominate them , or else did exhibit the names of two , whereof the Senate must choose the one . In their ancient Laws were written these words : Prodigia & portenta ad Hetruscos aruspices ( si Senatus jusserit ) deferunto , Hetruriaeque principes disciplinam discunto , Quibus divis decreverunt , procuranto , isdem fulgura & ostenta pianto , auspicia servanto , auguri parento : the effect of which words are this , Let all prodigious and portentous matters be carryed to the Soothsayers of Hetruria , at the will and commandement of the Senate ; and let the young Princes be sent to Hetruria , there to learn that Discipline , or to be instructed in that Art and Knowledge . Let there be always some Solicitor , to learn with what gods they have decreed or determined their matters ; and let Sacrifices be made unto them in times of lightening , or at any strange or supernatural shew . Let all such conjecturing tokens be observed ; whatsoever the Soothsayer commandeth , let it be religiously obeyed . CHAP. VI. Colledges of Augurers , their office , their number , the signification of Augury , that the practisers of that Art were coseners ; their profession , their places of exercise , their apparel , their superstition . ROmulus erected three Colledges or Centuries of those kinds of Soothsayers , which only ( and none other ) should have authority to expound the minds and admonishment of the gods . Afterwards that number was augmented to five , and after that to nine : for they must needs be odd . In the end they increased so fast , that they were fain to make a decree for stay , from the further proceeding in those erections ; like to our Statute of Mortmaine . Howbeit , Sylla ( contrary to all orders and constitutions before made ) increased that number to four and twenty . And though Augurium be most properly that Divination which is gathered by Birds ; yet because this word Nahas comprehendeth all other kinds of Divination , as Extispicium , aruspicium , &c. which is as well the guessing upon the entrails of beasts , as divers other wayes : omitting Physiognomy and Palmestry , and such like , for the tediousness and folly thereof ; I will speak a little of such Arts as were above measure regarded of our elders ; neither mind I to discover the whole circumstance , but to refute the vanity thereof , and specially of the Professors of them , which are and alwayes have been cousening Arts , and in them contained both special and several kinds of Witchcrafts : For the Masters of these faculties have ever taken upon them to occupy the place and name of God ; blasphemously ascribing unto themselves his Omnipotent Power to foretel , &c. whereas in truth , they could or can do nothing , but make a shew of that which is not . One matter , to bewray their cosening , is ; that they could never work nor foreshew any thing to the poor or inferior sort of people : for portentous shews ( say they ) alwayes concerned great Estates . Such matters as touched the baser sort , were inferior causes ; which the superstition of the people themselves would not neglect to learn. Howbeit , the Professors of this Art descended not so low , as to communicate with them : for they were Priests ( which in all Ages and Nations have been jolly fellows ) whose office was , to tell what should come to pass , either touching good luck , or bad fortune ; to expound the minds , admonitions , warnings and threatnings of the Gods , to foreshew calamities , &c. which might be ( by their Sacrifices and common contrition ) removed and qualified . And before their entrance into that action , they had many observations , which they executed very superstitiously ; pretending that every Bird and Beast , &c. should be sent from the Gods as fore-shewers of somewhat . And therefore first they used to choose a clear day , and fair weather to do their business in : for the which their place was certainly assigned , as well in Rome as in Hetruria , wherein they observed every quarter of the element , which way to look , and which way to stand , &c. Their Apparel was very Priest-like , of fashion altered from all others , specially at the time of their Prayers , wherein they might not omit a word nor a syllable : in respect whereof one read the Service , and all the residue repeated it after him , in the manner of a Procession . CHAP. VII . The Times and Seasons to exercise Augury , the Manner and Order thereof , of the Ceremonies thereunto belonging . NO less regard was there had of the times of their practice in that ministery : for they must begin at midnight , and end at noon , not travelling therein in the decay of the day , but in the Increase of the same ; neither in the sixth or seventh hour of the day , nor yet after the moneth of August ; because then young Birds then flie about , and are diseased and unperfect , mounting their feathers , and flying out of the Countrey : so as no certain guess is to be made of the Gods purposes by them at those seasons . But in their due times they standing with a bowed wand in their hand , their face toward the East , &c. in the top of an high Tower , the weather being clear , watch for Birds , noting from whence they came , and whither they fly , and in what sort they wag their wings , &c. CHAP. VIII . Upon what Signs and Tokens Augurers did Prognosticate ; Observations touching the Inward and Outward parts of Beasts , with notes of Beasts behaviour in the Slaughter-house . THese kind of Witches , whom we have now in hand , did also prognosticate good or bad luck , according to the soundness or imperfection of the entrails of Beasts ; or according to the superfluities or infirmities of nature ; or according to the abundance of humours unnecessary , appearing in the inward parts and bowels of the Beasts sacrificed : For as touching the outward parts , it was always provided and fore-seen , that they should be without blemish . And yet there were many tokens and notes to be taken of the external actions of those Beasts , at the time of sacrifice : as if they would not quietly be brought to the place of execution , but must be forcibly hailed ; or if they brake loose ; or if by hap , cunning or strength they withstood the first blow , or if after the Butchers blow they leaped up , roared , stood fast ; or being fallen , kicked , or would not quietly die , or bled not well ; or if any ill news had been heard , or any ill sight seen at the time of slaughter or sacrifice : which were all significations of ill luck and unhappy success . On the other side , if the slaughter man performed his office well , so as the beast had been well chosen , not infected , but whole and sound , and in the end fair killed , all had been safe : for then the Gods smiled . CHAP. IX . A confutation of Augury ; Plato his reverend Opinion thereof , of contrary Events , and false Predictions . BUt what credit is to be attributed to such toyes and chances , which grow not of Nature , but are gathered by the superstition of the Interpreters ? As for Birds , who is so ignorant that conceiveth not , that one flyeth one way , another another way , about their private necessities ? And yet are the other divinations more vain and foolish . Howbeit , Plato thinketh a Common-wealth cannot stand without this Art , and numbereth it among the liberal Sciences . These fellows promised Pompy , Cassius , and Caesar , that none of them should die before they were old , and that in their own houses , and in great honour ; and yet they all died clean contrarily . Howbeit doubtless , the Heathen in this point were not so much to be blamed , as the sacrificing Papists : for they were directed hereunto without the knowledge of Gods promises , neither knew they the end why such Ceremonies and Sacrifices were instituted ; but only understood by an uncertain and slender report , that God was wont to send good or ill success to the children of Israel , and to the old Patriarchs and Fathers , upon his acceptance or disallowance of their Sacrifices and Oblations . But men in all ages have been so desirous to know the effect of their purposes , the sequel of things to come , and to see the end of their fear and hope ; that a silly Witch , which hath learned any thing in the Art of cosenage , may make a great many jolly fools . CHAP. X. The cosening Art of Sortilege or Lottery , practised especially by Aegyptian Vagabonds , of allowed Lots , of Pythagoras his Lot , &c. THe counterfeit Aegyptians , which were indeed cosening Vagabonds , practising the Art called Sortilegium , had no small credit among the multitude : Howbeit , their Divinations were as was their fast and loose , and as the Witches cures and hurts , and as the Sooth-sayers answers , and as the Conjurers raising up of spirits , and as Apollo's or Grace's Oracles , and as the Jugglers knacks of Legierdemain , and as the Papists Exorcisms , and as the Witches charms , and as the counterfeit Visions , and as the coseners Knaveries , Hereupon it was said , Non inveniatur inter vos Menahas , that is , Sortilegus , which were like to these Aegyptian coseners . As for other lots , they were used , and that lawfully , as appeareth by Jonas and others that were holy men , and as may be seen among all Common-wealths , for the deciding of divers Controversies , &c. wherein thy neighbour is not misused , nor God any way offended . But in truth I think , because of the cosenage that so easily may be used herein , God forbad it in the Common-wealth of the Jews , though in the good use thereof it was allowed in matters of great weight ; as appeareth both in the Old and New Testament ; and that as well in doubtful cases and distributions , as in Elections , and Inheritances , and pacification of variances . I omit to speak any thing of the Lots comprised in Verses , concerning the luck ensuing , either of Virgil , Homer , or any other , wherein fortune is gathered by the sudden turning unto them : because it is a childish and ridiculous toy , and like unto childrens play at Primus , secundus , or the game called The Philosophers Table : but herein I will refer you to the bable it self , or else to Bodin , or to some such sober Writen thereupon , of whom there is no want . There is a Lot also called Pythagora's Lot , which ( some say ) Aristotle believed : and that is , where the characters of letters have certain proper numbers ; whereby they divine ( through the proper names of men ) so as the numbers of each letter being gathered in a sum , and put together , give victory to them whose sum is the greater , whether the question be of Warr , Life , Matrimony , Victory , &c. even as the unequal number of vowels in proper names portendeth lack of sight , halting , &c. which the God-fathers and God-mothers might easily prevent , if the case stood so . CHAP. XI . Of the Cabalistical Art , consisting of Traditions and Unwritten Varieties learned without Book , and of the Division thereof . HEre is also place for the Cabalistical Art , consisting of unwritten Verities , which the Jews do believe and brag , that God himself gave to Moses in Mount-Sinai ; and afterwards was taught only with lively voyce , by degrees of succession , without writing , until the time of Esdras ; even the Scholars of Archippus did use Wit and Memory in stead of Books . They divide this in twain ; the one expoundeth with Philosophical reason the Secrets of the Law and the Bible , wherein ( they say ) that Solomon was very cunning ; because it is written in the Hebrew Stories , that he disputed from the Cedar to Libanus , even to the Hysope , also of Birds , Beasts , &c. The other is , as it were , a Symbolical Divinity of the highest Contemplation , of the divine and angelike vertues , of holy names and signs ; wherein the letters , numbers , figures , things and arms , the pricks over the letters , the lines , the points , and the accents do all signifie very profound things and great secrets . By these Arts the Atheists suppose Moses wrote all his Miracles , and that hereby they have power over Angels and Devils , as also to do miracles : yea , and that hereby all the miracles that either any of the Prophets , or Christ himself wrought , were accomplished . But C. Agrippa having searched to the bottom of this Art , saith , it is nothing but superstition and folly . Otherwise you may be sure Christ would not have hidden it from his Church : For this cause the Jews were so skilful in the Names of God , But there is none other Name in Heaven or Earth , in which we might be saved , but Jesus : neither is that meant by his bare Name , but by his vertue and goodness towards us . These Cabalists do further brag , that they are able hereby , not only to find out and know the unspeakable mysteries of God , but also the secrets which are above Scripture ; whereby also they take upon them to Prophesie , and to work Miracles : yea hereby they can make what they list to be Scripture ; as Valeria Proba did pick certain Verses out of Virgile , alluding them to Christ . And therefore these their Revolutions are nothing but Allegorical Games , which idle men busied in Letters , Points , and Numbers , ( which the Hebrew tongue easily suffereth ) devise to delude and cosen the simple and ignorant . And this they call Alphabetary or Arithmetical Divinity , which Christ shewed to his Apostles only , and which Paul saith , he speaketh but among perfect men ; and being high mysteries are not to be committed unto writing , and so made popular . There is no man that readeth any thing of this Cabalistical Art , but must needs think upon the Popes cunning practices in this behalf , who hath In scrinio pectoris , not only the Exposition of all Laws , both Divine and Humane , but also Authority to add thereunto , or to draw back there-from at his pleasure : and this may he lawfully do even with the Scriptures , either by addition or substraction , after his own pontifical liking . As for example , He hath added the Apocrypha ( whereunto he might as well have joyned S. Augustine's Works , or the course of the Civil Law , &c. ) Again , he hath diminished from the Decalogue or Ten Commandements , not one or two words , but a whole Precept , namely the second , which it hath pleased him to dash out with his pen : and truly he might as well by the same authority have rased out of the Testament S. Mark 's Gospel . CHAP. XII . When , How , and in What sort Sacrifices were first Ordained , and how they were prophaned , and how the Pope corrupeth the Sacraments of Christ . AT the first God manifested to our father Adam , by the prohibition of the Apple , that he would have man live under a law , in obedience and submission ; and not to wander like a Beast without order or discipline . And after man had transgressed , and deserved thereby Gods heavy displeasure , yet his mercy prevailed ; and taking compassion upon man , he promised the Messias , who should be born of a woman , and break the Serpents head : declaring by evident testimonies , that his pleasure was that man should be restored to savour and grace , through Christ : and binding the mindes of men to this promise , and to be fixed upon their Messias , established Figures and Ceremonies wherewith to nourish their Faith , and confirmed the same with miracles , prohibiting and excluding all mans devices in that behalf . And upon his promise renewed , he enjoyned ( I say ) and erected a new form of worship , whereby he would have his promises constantly beheld , faithfully believed , and reverently regarded . He ordained six sorts of divine Sacrifices ; three Propitiatory , not as meriting remission of sins , but as figures of Christs propitiation : the other three were of thanksgiving . These Sacrifices were full of Ceremonies , they were powdered with consecrated Salt , and kindled with fire , which was preserved in the Tabernacle of the Lord : which fire ( some think ) was sent down from heaven . God himself commanded these Rites and Ceremonies to our fore-fathers , Noah , Abraham , Isaac , Jacob , &c. promising therein both the amplification of their families , and also their Messias . But in tract of time ( I say ) wantonness , negligence , and contempt , through the instigation of the Devil , abolished this institution of God : so as in the end , God himself was forgotten among them , and they became Pagans and Heathens , devising their own ways , until every Countrey had devised and erected both new Sacrifices , and also new Gods particular unto themselves . Whose example the Pope followeth , in prophaning of Christs Sacraments , disguising them with his devices and superstitious Ceremonies , contriving and comprehending therein the folly of all Nations : the which , because little children do now perceive and scorn , I will pass over , and return to the Gentiles , whom I cannot excuse of cosenage , superstition , nor yet of vanity in this behalf : For if God suffered false Prophets among the children of Israel , being Gods peculiar people , and hypocrites in the Church of Christ , no marvel if there were such people amongst the Heathen which neither professed nor knew him . CHAP. XIII . Of the Objects whereupon the Augurers used to Prognosticate , with certain Cautions and Notes . THe Gentiles , which treat of this matter , repeat an innumerable multitude of Objects , whereupon they prognosticate good or bad luck . And a great matter is made of sneezing , wherein the number of sneezings and the time thereof is greatly noted ; the tingling in the finger , the elbow , the toe , the knee , &c. are singular notes also to be observed in this Art ; though specially herein are marked the flying of Fowls , and meeting of Beasts , with this general caution , that the object or matter whereon men divine , must be sudden and unlocked for : which regard , children and some old fools have to the gathering Prim-roses , True-loves , and four-leaved grass : Item , the person unto whom such an object offereth it self unawares ; Item , the intention of the diviner , whereof the object which is met , is referred to Augury ; Item , the hour in which the object is without fore-knowledge upon the sudden met withal , and so forth . Pliny reporteth that Gryphes flie alwayes to the place of slaughter , two or three dayes before the battel is fought ; which was seen and tryed at the battel of Troy ; and in respect thereof , the Gryphe was allowed to be the chief Bird of Augury . But among the innumerable number of the portentous Beast , Fowls , Serpents , and other creatures , the Toad is the most excellent object , whose ugly deformity signifieth sweet and amiable fortune : in respect whereof some superstitious Witches preserve Toads for their familiars . And some one of good credit ( whom I could name ) having convented the Witches themselves , hath starved divers of their Devils , which they kept in boxes in the likeness of Toads . Plutarch Cheronaeus saith , that the place and site of the signs that we receive by Augury , are specially to be noted : for if we receive them on the left side , good luck ; if on the right side , ill luck insueth : because terrene and mortal things are opposite and contrary to divine and heavenly things ; for that which the Gods deliver with the right hand , falleth to our left side ; and so contrariwise . CHAP. XIV . The division of Augury ; persons admittable into the Colledges of Augury ; of their Superstition . THe latter Diviners in these mysteries , have divided their soothsayings into twelve Superstitions , as Augustinus Niphus termeth them . The first is prosperity ; the second , ill luck , as when one goeth out of his house , and seeth an unlucky beast lying on the right side of his way ; the third is destinie ; the fourth is fortune ; the fifth is ill hap , as when an infortunate beast feedeth on the right side of your way ; the sixt is utility ; the seventh is hurt ; the eight is called a cautel , as when a beast followeth one , and stayeth at any side , not passing beyond him , which is a sign of good luck ; the ninth is infelicity , and that is contrary to the eight , as when the beast passeth before one ; the tenth is perfection ; the eleventh is imperfection ; the twelft is confusion . Thus farre he . Among the Romans none could be received into the Colledge of Augurers that had a bile , or had been bitten with a Dog , &c. and at the times of their exercise , even at noon-days , they lighted Candles . From whence the Papists convey unto their Church those points of infidelity . Finally , their observations were so infinite and ridiculous , that there flew not a sparkle out of the fire , but it betokened somewhat . CHAP. XV. Of the Common Peoples fond and superstitious Collections and Observations . AMongst us there be many women , and effeminate men ( marry Papists alwayes , as by their superstition may appear ) that make great Divinations upon the shedding of Salt , Wine , &c. and for the observation of dayes and hours use as great Witchcraft as in any thing : For if one chance to take a fall from a Horse , either in a slippery or stumbling way , he will note the day and hour , and count that time unlucky for a journey . Otherwise , he that receiveth a mischance , will consider whether he met not a Cat , or a Hare , when he went first out of his doores in the morning ; or stumbled not at the threshhold at his going out ; or put not on his shirt the wrong side outwards ; or his left shooe on his right foot , which Augustus Caesar reputed for the worst luck that might befal . But above all other Nations ( as Martinus de Arles witnesseth ) the Spaniards are most superstitious herein ; and of Spain , the people of the Province of Lusitania is the most fond : For one will say , I had a dream to night , or a Crow croaked upon my house , or an Owl flew by me , and screeched , ( at which Augury Lucius Sylla took his death ) , or a Cock crew contrary to his hour . Another saith , The Moon is at the prime ; another , that the Sun rose in a cloud and looked pale , or a Star shot and shined in the air ; or a strange Cat came into the house ; or a Hen fell from the top of the house . Many will go to bed again , if they sneeze before their shooes be on their feet ; some will hold fast their left thumb in their right hand when they hickot ; or else will hold their chin with their right hand whiles a Gospel is sung . It is thought very ill luck of some , that a child , or any other living creature , should pass between two friends as they walk together ; for they say it portendeth a division of friendship . Among the Papists themselves , if any hunters , as they were a hunting , chanced to meet a Frier , or a Priest , they thought it so ill luck , as they would couple up their Hounds , and go home , being in despair of any further sport that day . Marry if they had used venery with a begger , they should win all the money they played for that day at dice. The like folly is to be imputed unto them that observe ( as true or probable ) old verses , wherein can be no reasonable cause of such effects which are brought to pass only by Gods power , and at his pleasure . Of this sort be these that follow : Vincenti festo si sol radiet memor esto . Englished by Abraham Fleming : Remember on S. Vincents day , If that the Sun his beams display . Clara dies Pauli bona tempora denotat anni . Englished by Abraham Fleming : If Paul th' Apstoles day be clear , It doth fore-shew a lucky year . Si sol splendescat Mariâ purificante , Major erit glacies post festum quàm fuit antc . Englished by Abraham Fleming : If Maries purifying day Be clear and bright with Sunny ray , Then frost and cold shall be much more After the feast than was before . Serò rubens coelum cras indicat esse serenum ; Si manè rubescit , ventus vel pluvia crescit . Englished by Abraham Fleming : The skie being red at evening , Fore-shews a fair and clear morning ; But if the morning riseth red , Of wind or rain we shall be sped . Some stick a needle or a buckle into a certain tree , neer to the Cathedral Church of S. Christopher , or of some other Saint , hoping thereby to be delivered that year from the headach . Item , Maids forsooth hang some of their hair before the Image of S. Urbane , because they would have the rest of the hair grow long and be yellow . Item , Women with child run to Church , and tie their Girdles or Shooe-lachets about a Bell , and strike upon the same thrice , thinking that the sound thereof hasteth their good delivery . But sithence , these things begin to touch the vanities and superstitions of Incantations , I will refer you thither , where you shall see of that stuffe abundance , beginning at the word Habar . CHAP. XVI . How old Writers vary about the matter , the manner , and the means , whereby things augurifical are moved . THeophrastus and Themistius affirm , that whatsoever happeneth unto man suddenly and by chance , cometh from the Providence of God. So as Themistius gathereth , that men in that respect Prophesie , when they speak what cometh in their brain upon the sudden , though not knowing or understanding what they say . And that seeing God hath a care for us , it agreeth with reason ( as Theophrastus saith ) that he shew us by some mean whatsoever shall happen : For with Pythagoras he concludeth , that all foreshews and auguries are the voyces and words of God , by the which he foretelleth man the good or evil that shall betide . Trismegistus affirmeth , that all augurifical things are moved by Devils ; Porphyrie saith by Gods , or tather good Angels , according to the opinion of Plotinus and Jamblichus . Some other affirm , they are moved by the Moon wandring through the twelve Signs of the Zodiake , because the Moon hath dominion in all sudden matters . The Aegyptian Astronomers hold , that the Moon ordereth not those portentous matters , but Stella errans , a wandering Star , &c. CHAP. XVII . How ridiculous an Art Augury is ; how Cato mocked it ; Aristotle's reason against it ; fond Collections of Augurers , who allowed , and who disallowed it . VErily all these Observations being neither grounded on Gods Word , nor Physical or Philosophical Reason , are Vanities , Superstitions , Lyes , and meer Witchcraft ; as whereby the world hath long time been , and is still abused and cosened . It is written , Non est vestrum scire tempora & momenta , &c. It is not for you to know the times and seasons , which the Father hath put in his own power . The most godly men and the wisest Philosophers have given no credit hereunto . S. Augustine saith , Qui his divinationibus credit , sciat se fidem Christianam & baptismum praevaricasse , & Paganum Deique inimicum esse . He that gives credit to these Divinations , let him know that he hath abused the Christian Faith and his Baptism , and is a Pagan , and an Enemy to God. One told Cato , that a Rat had carryed away and eaten his Hose , which the party said was a wonderful sign . Nay ( said Cato ) I think not so ; but if the Hose had eaten the Rat , that had been a wonderful token indeed . When Nonius told Cicero that they should have good success in battle , because seven Eagles were taken in Pompies Camp , he answered thus ; No doubt it will be even so , if that we chance to fight with Pies . In like case also he answered Labienus , who prophesied like success by such Divinations , That through the hope of such toyes , Pompy lost all his Pavillions not long before . What wise man would think , that God would commit his councel to a Daw , an Owl , a Swine , or a Toad ; or that he would hide his secret purposes in the dung and bowels of Beasts ? Aristotle thus reasoneth ; Augury or Divinations are neither the causes nor effects of things to come ; Ergo , they do not thereby foretel things truly , but by chance . As if I dream that my friend will come to my house , and he cometh indeed : yet neither dream nor imagination is more the cause of my friends coming than the chattering of a Pie. When Hannibal overthrew Marcus Marcellus , the Beast sacrificed wanted a piece of his heart ; therefore forsooth Marius when he sacrificed at Utica , and the beast lacked his liver , he must needs have the like success . These are their Collections , and as vain as if they said , that the building of Tenderden-steeple was the cause of Goodwines-Sands , or the decay of Sandwich-Haven . S. Augustine saith , that these Observations are most superstitious . But we read in the fourth Psalm , a sentence which might disswade any Christian from this folly and impiety ; O ye sons of men , how long will ye turn my glory into shame , loving vanity , and seeking lies ? The like is read in many other places of Scripture . Of such as allow this folly , I can commend Pliny best , who saith , that the operation of these Auguries is as we take them : For if we take them in good part , they are signs of good luck ; if we take them in ill part , ill luck followeth ; if we neglect them , and weigh them not , they do neither good nor harm . Thomas of Aquine reasoneth in this wise ; The Stars , whose course is certain , have greater affinity and community with mans actions , than Auguries ; and yet our doings are neither directed nor proceed from the Starrs ; Which thing also Ptolomey witnesseth , saying Sapiens dominabitur astris , A wiseman over-ruleth the Starrs . CHAP. XVIII . Pond Distinctions of the Heathen Writers concerning Augury . THe Heathen made a distinction between divine , natural , and casual Auguries . Divine Auguries were such , as men were made believe were done miraculously , as when Dogs spake , as at the expulsion of Tarquinius out of his Kingdom ; or when Trees spake , as before the death of Caesar ; or when Horses spake , as did a Horse whose name was Zanthus . Many learned Christians confess , that such things as may indeed have a divine cause , may be called divine Auguries , or rather fore-warnings of God , and tokens either of his blessings or discontentation ; as the Star was a token of a safe passage to the Magicians that sought Christ ; so was the Cock-crowing an Augury to Peter for his conversion . And many such other Divinations or Auguries ( if it be lawful so to term them ) are in Scriptures to be found . CHAP. XIX . Of Natural and Casual Augury , the one allowed , and the other disallowed . NAtural Augury is a Physical or Philosophical observation ; because humane and natural reason may be yielded for such events : as if one hear the Cock crow many times together , a man may guess that rain will follow shortly , as by the crying of Rooks , and by their extraordinary using of their wings in their flight , because through a natural instinct , provoked by the impression of the heavenly bodies , they are moved to know the times , according to the disposition of the weather , as it is necessary for their natures . And therefore Jeremy saith , Milvus in coelo cognovit tempus suum . The Physitian may argue a strength towards his patient , when he heareth him sneeze twice , which is a natural cause to judge by , and conjecture upon . But sure it is meer casual , and also very foolish and incredible , that by two sneezings , a man should be sure of good luck or success in his business ; or by meeting of a Toad , a man should escape a danger , or atchieve an enterprise , &c. CHAP. XX. A Confutation of Casual Augury which is meer Witchcraft , and upon what uncertainty those Divinations are grounded . WHat imagination worketh in man or woman , many leaves would not comprehend ; for as the qualities thereof are strange , and almost incredible , so would the discourse thereof be long and tedious , whereof I had occasion to speak elsewhere . But the power of our imagination extendeth nor to Beasts , nor reacheth to Birds , and therefore pertaineth not hereunto . Neither can the chance for the right or left side be good or bad luck in it self . Why should any Occurrent or Augury be good , because it cometh out of that part of the Heavens , where the good or beneficial Stars are placed ? By that reason , all things should be good and happy that live on that side , but we see the contrary by experience , and as commonly as that . The like absurdity and error is in them that credit those Divinations , because the Stars over the ninth House have dominion at the time of Augury . If it should betoken good luck , joy or gladness , to hear a noise in the house , when the Moon is in Aries : and contrariwise , if it be a sign of ill luck , sorrow , or grief for a Beast to come into the house , the Moon being in the same sign : here might be found a foul error and contrariety . And for somuch as both may happen at once , the rule must needs be false and ridiculous . And if there were any certain rules or notes to be gathered in these Divinations , the abuse therein is such , as the Word of God must needs be verified therein ; to wit , I will destroy the tokens of Soothsayers , and make them that conjecture , fools . CHAP. XXI . The Figure-casters are Witches ; the uncertainty of their Art , and of their contradictions ; Cornelius Agrippa's sentence against Judicial Astrologie . THese Casters of Figures may be numbered among the cosening Witches , whose practice is above their reach , their purpose to gain , their knowledge stoln from Poets , their uncertain and full vanity , more plainly derided in the Scriptures , than any other folly . And thereupon many other trifling vanities are rooted and grounded , as Physiognomy , Palmestry , interpreting of Dreams , Monsters , Auguries , &c. the Professors whereof confess this to be the necessary Key to open the knowledge of all their secrets . For these fellows erect a figure of the Heavens , by the exposition whereof ( together with the conjectures of similitudes and signs ) they seek to find out the meaning of the significators , attributing to them the ends of all things , contrary to truth , reason , and divinity : their rules being so inconstant , that few Writers agree in the very principles thereof . For the Rabbbins , the old and new Writers , and the very best Philosophers dissent in the chief grounds thereof , differing in the propriety of the houses , whereout they wring the fore-telling of things to come , contending even about the number of spheres , being not yet resolved how to erect the beginnings and ends of the houses : for Ptolomy maketh them after one sort , Campanus after another , &c. And as Alpetragus thinketh , that there be in the Heavens divers movings as yet to men unknown , so do others affirm ( not without probability ) that there may be Stars and Bodies , to whom these movings may accord , which cannot be seen , either through their exceeding highness , or that hitherto are not tryed with any observation of the Art. The true motion of Mars is not yet perceived , neither is it possible to find out the true entring of the Sun into the equinoctal points . It is not denied , that the Astronomers themselves have received their light , and their very Art from Poets , without whose fables the twelve signs , and the northerly and southerly figures had never ascended into Heaven . And yet ( as C. Agryppa saith ) Astrologers do sive , cosen men , and gain by these fables , whiles the Poets , which are the inventers of them , do live in beggery . The very skilfullest Mathematicians confess , that it is impossible to find out any certain thing concerning the knowledge of Iudgments , as well for the innumerable causes which work together with the Heavens , being altogether , and one with the other to be considered : as also because influences do not constrain but incline : For many ordinary and extraordinary occasions do interrupt them ; as education , custom , place , honesty , birth , blood , sickness , health , strength , weakness , meat , drink , liberty of mind , learning , &c. And they that have written the rules of judgment , and agreee neerest therein , being of equal authority and learning , publish so contrary opinions upon one thing , that it is unpossible for an Astrologian to pronounce a certainty upon so variable opinions ; and otherwise , upon so uncertain reports no man is able to judge herein . So as ( according to Ptolomy ) the fore-knowledge of things to come by the Stars , dependeth as well upon the affections of the mind , as upon the observation of the Planets , proceeding rather from chance than Art , as whereby they deceive others , and are deceived themselves also . CHAP. XXII . The subtilty of Astrologers to maintain the credit of their Art ; why they remain in credit , certain impieties contained in Astrologers assertions . IF you mark the cunning ones , you shall see them speak darkly of things to come , devising by artificial subtilty , doubtful Prognostications , easily to be applyed to every thing , Time , Prince , and Nation ; and if any thing come to pass according to their Divinations , they fortifie their old Prognostications with new reasons . Nevertheless , in the multitude and variety of Stars , yea even in the very midst of them , they finde out some places in a good aspect , and some in an ill ; and take occasion hereupon to say what they list , promising unto some men Honour , long Life , Wealth , Victory , Children , Marriage , Friends , Offices , and finally , everlasting Felicity : But if with any they be discontented , they say the Stars be not favourable to them , and threaten them with Hanging , Drowning , Beggery , Sickness , Misfortune , &c. And if one of these Prognostications fall out right , then they triumph above measure . If the Prognosticators be found to forge and lye alwayes ( without such fortune as the blind man had in killing the Crow ) they will excuse the matter , saying , that Sapiens dominatur astris , whereas ( according to Agrippas words ) neither the wiseman ruleth the Stars , nor the Stars the Wiseman , but God ruleth them both . Corn. Tacitus saith , That they are a people disloyal to Princes , deceiving them that believe them . And Varro saith , That the vanity of all superstitions floweth out of the bosome of Astrology . And if our life and fortune depend not on the Stars , then it is to be granted , that the Astrologers seek where nothing is to be found . But we are so fond , mistrustful and credulous , that we fear more the fables of Robin Good-fellow , Astrologers , and Witches , and believe more the things that are not , than the things that are . And the more unpossible a thing is , the more we stand in fear thereof ; and the less likely to be true , the more we believe it . And if we were not such , I think with Cornelius Agrippa , that these Diviners , Astrologers , Conjurers , and Coseners would dye for hunger . And our foolish light belief , forgetting things past , neglecting things present , aad very hasty to know things to come , doth so comfort and maintain these coseners ; that whereas in other men , for making one lye , the faith of him that speaketh is so much mistrusted , that all the residue being true is not regarded : Contrariwise , in these cosenages among our Divinors , one truth spoken by hap , giveth such credit to all their lyes , that ever after we believe whatsoever they say , how incredible , impossible or false soever it be . Sir Thomas Moore saith , they know not who are in their own chambers , neither who maketh themselves cockolds , that take upon them all this cunning , knowledge and great foresight . But to enlarge their credit , or rather to manifest their impudency , they say the gift of Prophesie , the force of Religion , the secrets of Conscience , the power of Devils , the virtue of Miracles , the efficacy of Prayers , the state of the life to come , &c. doth only depend upon the Stars , and is given and known by them alone : For they say , that when the sign of Gemini is ascended , and Saturn and Mercury be joyned in Aquary , in the ninth house of the heavens , there is a Prophet born ; and therefore that Christ had so many virtues , because he had in that place Saturn and Gemini . Yea , these Astrologers do not stick to say , that the Stars distribute all sorts of Religions , wherein Jupiter is the especial patron , who being joyned with Saturn , maketh the religion of the Jews ; with Mercury of the Christians ; with the Moon of Antichristianity . Yea , they affirm , that the faith of every man may be known to them as well as to God. And that Christ himself did use the election of hours in his Miracles ; so as the Jews could not hurt him whilest he went to Jerusalem , and therefore that he said to his Disciples that forbad him to go , Are there not twelve hours in the day ? CHAP. XXIII . Who have power to drive away Devils with their only presence , who shall receive of God whatsoever they ask in Prayer , who shall obtain everlasting life by means of constellations , as Nativity-casters affirm . THey say also , That he which hath Mars happily placed in the ninth house of the heavens , shall have power to drive away Devils with his only presence from them that be possessed . And he that shall pray to God when he findeth the Moon and Jupiter joyned with the Dragons-head in the midst of the heavens , shall obtain whatsoever he asketh ; and that Jupiter and Saturn do give blessedness of the life to come . But if any in his nativity shall have Saturn happily placed in Leo , his soul shall have everlasting life . And hereunto subscribe Peter de Appona , Roger Bacon , Guido Bonatus , Arnold de villa nova , and the Cardinal of Alia . Furthermore , the providence of God is denyed , and the Miracles of Christ are diminished , when these powers of the heavens and their influences are in such sort advanced . Moses , Isaiah , Job , and Jeremiah , seem to dislike and reject it ; and at Rome in times past , it was banished , and by Justinian condemned under pain of death . Finally , Seneca derided these Soothsaying Witches in this sort , Amongst the Cleones ( saith he ) there was a custom , that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ( which were gazers in the Air , watching when a storm of hail shoul fall ) when they saw by any cloud that the shower was imminent and at hand , the use was ( I say ) because of the hurt which it might do to their vines , &c. diligently to warn the people thereof ; who used not to provide Cloaks , or any such defence against it , but provided Sacrifices ; the rich , Cocks and white Lambs ; the poor would spoil themselves by cutting their thombs , as though ( saith he ) that little blood would ascend up to the clouds , and do any good for their relief in this matter . And here by the way , I will impart unto you a Venetian superstition of great antiquity , and at this day ( for ought I can read to the contrary ) in use . It is written , That every year ordinarily upon Ascension day , the Duke of Venice , accompanyed with the States , goeth with great solemnity to the Sea , and after certain ceremonies ended , casteth thereinto a gold ring of great value and estimation for a Pacificatory oblation ; wherewithal their predecessors supposed that the wrath of the Sea was asswaged . But this action , as a late writer saith , they do Desponsare sibi mare , that is , espouse the Sea unto themselves , &c. Let us therefore , according to the Prophets advice , Ask rain of the Lord in the hours of the latter time , and he shall send white clouds , and give us rain , &c. for surely , the Idols ( as the same Prophet saith ) have spoken vanity , the Soothsayers have seen a lye , and the Dreamers have told a vain thing ; they comfort in vain , and therefore they went awaey like sheep , &c. If any Sheepbiter or Witchmonger will follow them , they shall gone alone for me . BOOK XII . CHAP. I. The Hebrew word Habar expounded , where also the supposed secret force of Charms and Inchantments is shewed , and the Efficacy of Words is divers wayes declared . THe Hebrew word Habar , being in Greek Epathin , and in Latine Incantare , is in English to Inchant , or ( if you had rather have it so ) to Bewitch . In these Inchantments , certain Words , Verses , or Charms , &c. are secretly uttered , wherein there is thought to be miraculous efficacy . There is great variety hereof : but whether it be by Charms , Voices , Images , Characters , Stones , Plants , Metals , Herbs , &c. there must herewithal a special form of words be always used , either Divine , Diabolical , Insensible , or Papistical , whereupon all the vertue of the work is supposed to depend . This word is specially used in the 58. Psalm ; which place though it be taken up for mine Adversaries strongest argument against me , yet me thinks it maketh so with me , as they can never be able to answer it : For there it plainly appeareth , That the Adder heareth not the voice of the Charmer , charm he never so cunningly : contrary to the Poets fabling , Frigidus in pratis cantando rumpitur anguis . Englished by Araham Fleming : The coldish Snake in Meadows green , With Charms is burst in pieces clean . But hereof more shall be said hereafter in due place . I grant that words sometimes have singular vertue and efficacy , either in perswasion or disswasion , as also divers other wayes ; so as thereby some are converted from the way of perdition , to the estate of Salvation : and so contrariwise , according to the saying of Solomon , Death and life are in the Instrument of the tongue : but even therein God worketh all in all , as well in framing the heart of the one , as in directing the tongue of the other , as appeareth in many places of the holy Scriptures . CHAP. II. What is forbidden in Scriptures concerning Witchcraft ; of the operation of words , the Superstition of the Cabalists and Papists ; who createth Substances ; to imitate God in some cases is presumption ; words of Sanctification . THat which is forbidden in the Scriptures touching inchantment or Witchcraft is not the wonderful working with words : For where words have had miraculous operation , there hath been alwayes the special Providence , power and grace of God uttered to the strengthening of the faith of Gods people , and to the furtherance of the Gospel : as when the Apostle with a word slue Ananias and Saphira . But the prophanation of Gods Name , the seducing , abusing , and cosening of the people , and mans presumption is hereby prohibited , as whereby many take upon them after the recital of such names as God in the Scripture seemeth to appropriate to himself , to foreshew things to come , to work miracles , to detect fellonies , &c. as the Cabalists in times past took upon them , by the ten Names of God , and his Angels , expressed in the Scriptures , to work wonders : and as the Papists at this day by the like names . by Crosses , by Gospels hanged about their necks , by Masses , by Exorcisms , by Holy-water , and a thousand consecrated or rather execrated things , promise unto themselves and others , both health of body and soul . But as herein we are nor to imitate the Papists , so in such things as are the peculiar actions of God , we ought not to take upon us to counterfeit or resemble him which with his word created all things : For we , neither all the Conjurers , Cabalists , Papists , Soothsayers , Inchanters , Witches , nor Charmers , in the world , neither any other humane or yet diabolical cunning can add any such strength to Gods workmanship , as to make any thing anew , or else to exchange one thing into another . New qualities may be added by humane Art , but no new substance can be made or created by man. And seeing that Art faileth herein , doubtless neither the illusions of Devils , nor the cunning of Witches , can bring any such thing truly to pass . For by the sound of the words nothing cometh , nothing goeth , otherwise than God in Nature hath ordained to be done by ordinary speech , or else by his special Ordinance . Indeed words of sanctification are necessary and commendable , according to S. Paul's rule , Let your meat be sanctified with the Word of God , and by Prayer . But sanctification doth not here signifie either change of substance of the meat , or the adding of any new strength thereunto : but it is sanctified , in that it is received with Thanks-giving and Prayers ; that our bodies may be refreshed , and our souls thereby made the apter to glorifie God. CHAP. III. What Effect and Offence Witches Charms bring ; how unapt Witches are , and how unlikely to work those things which they are thought to do ; what would follow if those things were true which are laid to their charge . THe words and other the Illusions of Witches , Charmers , and Conjurers , though they be not such in operation and effect , as they are commonly taken to be : yet they are offensive to the Majesty and Name of God , obscuring the truth of Divinity , and also of Philosophy : For if God only give life and being to all creatures , who can put any such vertue or lively feeling into a body of Gold , Silver , Bread , or Wax , as is imagined ? If either Priests , Devils , or Witches could so do , the Divine Power should be cheked and outfaced by Magical cunning , and Gods creatures made fervile to a Witches pleasure . What is not to be brought to pass by these Incantations , if that be true which is attributed to Witches ? and yet they are women that never went to school in their lives , nor had any teachers : and therefore without art or learning ; poor , and therefore not able to make any provision of metals or stones , &c. whereby to bring to pass strange matters , by natural Magick ; old and stiffe , and therefore not nimble-handed to deceive your eye with legierdemain ; heavy , and commonly lame , and therefore unapt to flie in the Air , or to dance with the Fairies ; sad , melancholike , sullen and miserable , and therefore it should be unto them ( Invita Minerva ) to banquet or dance with Minerva ; or yet with Herodias , as the common opinion of all Writers herein is . On the other side , we see they are so malicious and spiteful , that if they by themselves , or by their Devils , could trouble the Element , we should never have fair weather . If they could kill men , children , or cattel , they would spare none ; but would destroy and kill whole Countries and Housholds . If they could transfer Corn ( as is affirmed ) from their neighbours field into their own , none of them would be poor , none other should be rich . If they could transform themselves and others ( as it is most constantly affirmed ) oh what a number of Apes and Owls should there be of us ! If Incubus could beget Merlins among us , we should have a jolly many of cold Prophets . CHAP. IV. Why God forbad the practice of Witchcraft ; the absurdity of the Law of the twelve Tables , whereupon their estimation in miraculous actions is grounded , of their wondrous works . THough it be apparent , that the Holy-Ghost forbiddeth this Art , because of the abuse of the Name of God , and the cosenage comprehended therein : yet I confess , the Customs and Laws almost of all Nations do declare , that all these miraculous works before by me cited , and many other things more wonderful , were attributed to the power of Witches . The which Laws , with the executions and judicials thereupon , and the Witches confessions , have beguiled almost the whole world . What absurdities concerning Witchcraft are written in The Laew of the Twelve Tables , which was the highest and most ancient Law of the Romans ? Whereupon the strongest argument of Witches omnipotent power is framed ; as that the wisdom of such Law-givers could not be abused . Whereof ( me thinks ) might be made a more strong argument on our side ; to wit , if the chief and principal Laws of the world be in this case ridiculous , vain , false , incredible , yea and contrary to Gods Law ; the residue of the laws and arguments to that effect , are to be suspected . If that argument should hold , it might prove all the Popish Laws against Protestants , and the Heathenish Princes Laws against Christians , to be good and in force : for it is like they would not have made them , except they had been good . Were it not ( think you ) a strange Proclamation , that no man ( upon pain of death ) should pull the Moon out of Heaven ? And yet very many or the most learned Witchmongers make their arguments upon weaker grounds ; as namely in this form and manner ; We find in Poets , that Witches wrought such and such miracles ; Ergo they can accomplish and do this or that wonder . The words of the law are these ; Qui fruges incantasset poenas dato . Neve aelienam segetem pellexeris excantando , neque incaentando ; Ne agrum defruganto : the sense whereof in English is this ; Let him be executed that bewitcheth Corn ; Transferr not other mens Corn into thy ground by Inchantment ; Take heed thou inchant not at all , neither make thy neighbours field barren : he that doth these things shall dye , &c. CHAP. V. An instance of one arraigned upon the Law of the Twelve Tables , where the said Law is proved ridiculous ; of two Witches that could do wonders . ALthough among us , we think them bewitched that wax suddenly poor , and not them that grow hastily rich ; yet at Rome you shall understand , that ( as Pliny reporteth ) upon these Articles one C. Furius Crassus was convented before Spurius Albinus , for that he being but a little while free , and delivered from bondage , occupying only tillage , grew rich on the sudden , as having good crops : so as it was suspected that he transferred his neighbours Corn into his Fields . No intercession , no delay , no excuse , no denial would serve , neither in jest nor derision , nor yet through sober or honest means : but he was assigned a peremptory day , to answer for life : And therefore fearing the sentence of condemnation , which was to be given there , by the voyce and verdict of three men ( as we here are tryed by twelve ) made his appearance at the day assigned , and brought with him his Ploughs and Harrows , Spades and Shovels , and other Instruments of husbandry , his Oxen , Horses , and working Bullocks , his Servants , and also his Daughter , which was a sturdy Wench and a good Houswife , and also ( as Piso reporteth ) well trimmed up in Apparel , and said to the whole Bench in this wise ; Lo here my Lords , here I make my appearance , according to promise and your pleasures , presenting unto you my Charms and Witchcrafts , which have so inriched me . As for the labour , sweat , watching , care , and diligence , which I have used in this behalf , I cannot shew them at this time . And by this means he was dismissed by the consent of the Court , who otherwise ( as it was thought ) should hardly have escaped the sentence of condemnation , and punishment of death . It is constantly affirmed in M. Mal. that Stafus used alwayes to hide himself in a Monshoal , and had a Disciple called Hoppo , who made Stadlin a Master Witch , and could all when they list , invisibly transfer the third part of their neighbours Dung , Hay , Corn , &c. into their own ground , make Hail , Tempests and Floods , with Thunder and Lightning ; and kill Children , Cattel , &c. reveal things hidden , and many other Tricks , when and where they list . But these two shifted not so well with the Inquisitors , as the other with the Roman and Heathen Judges . Howbeit , Stafus was too hard for them all : for none of all the Lawyers nor Inquisitors could bring him to appear before them , if it be true that Witchmongers write in these matters . CHAP. VI. Laws provided for the punishment of such Witches as work Miracles , whereof some are mentioned , and of certain Popish Laws published against them . THere are other Laws of other Nations made to this incredible effect : as Lex Salicarum provideth punishment for them that flie in the Air from place to place , and meet at their nightly Assemblies , and brave banquets , carrying with them Plate , and such stuffe , &c. even as we should make a law to hang him that should take a Church in his hand at Dover , and throw it to Caellice . And because in this case also Popish laws shall be seen be to as foolish and lewd as any other whatsoever , and specially as tyrannous as that which is most cruel : you shall hear what trim new laws the Church of Rome hath lately devised . These are therefore the words of Pope Innocent the eight to the Inquisitors of Almaine , and of Pope Julius the second sent to the Inquisitors of Bergomen . It is come to our ears , that many lewd persons of both kinds , as well male as female , using the company of the Devils Incubus and Succubus , with Incantations , Charms , Conjurations , &c. do destroy , &c. the births of women with child , the young of all Cattel , the Corn of the Field , the Grapes of the Vines , the fruit of the Trees : Ieem , Men , women , and all kind of Cattel and Beasts of the field : and with their said Inchantments , &c. do utterly extinguish , suffocate , and spoil all Vineyards , Orchards , Meadows , Pastures , Grass , green Corn , and ripe Corn , and all other Podware : yea men and women themselves are by their imprecations so afflicted with external and inward pains and diseases , that men cannot beget , nor women bring forth any children , nor yet accomplish the duty of wedlock , denying the Faith which they in Baptism professed , to the destruction of their own own souls , &c. Our pleasure therefore is , that all impediments that may hinder the Inquisitors Office , be utterly removed from among the people , lest this blot of heresie proceed to poyson , and defile them that be yet innocent . And therefore we do ordain , by vertue of the Apostolical Authority , that our Inquisitors of high Almaine , may execute the Office of Inquisition by all tortures and afflictions , in all places , and upon all persons , what and wheresoever , as well in every place and Diocess , as upon any person ; and that as freely , as though they were named , expressed , or cited in this our Commission . CHAP. VII . Poetical Authorities commonly alledged by Witchmongers , for the proof of Witches miraculous Actions , and for Confirmation of their Supernatural Power . HEre have I a place and opportunity , to discover the whole Art of Witchcraft ; even all their Charms , Periapts , Characters , Amulets , Prayers , Blessings , Cursings , Hurtings , Helpings , Knaveries , Cosenages , &c. But first I will shew what Authorities are produced to defend and maintain the same , and that in serious sort , by Bodin , Spinaeus , Hemingius , Varius , Danaeus , Hyperius , M. Mal. and the rest . Carmina vel caelo possunt deducere lunam , Carminibus Circe socios mutavit Ulyssis , Frigidus in pratis Cantando rumpitur anguis . Inchantments pluck out of the Skie The Moon though she be plac't on high : Dame Circe with her Charms so fine , Ulysses mates did turn to Swine : The Snake with Charms is burst in twain , In Meadows where she doth remain . Again out of the same Poet they cite further matter . Has herbas , atque haec Ponto mihi lecta venena , Ipsa dedit Meris : nascuntur plurima Ponto . His ego saepè lupam fieri , & se condere sylvis , Maerim saepè animas imis exire sepulchris , Atque satas aliò vidi traducere messes . These Herbs did Meris give to me , And Poysons pluckt at Pontus , For there they grow and multiply . And do not so amongst us . With these she made herself become A Wolf , and hid her in the Wood ; She fetch up Souls out of their Tombe , Removing Corn from where it stood . Furthermore out of Ovid they alledge these following . Nocte volant , puerósque petunt nutricis egentes , Et vitiant cunis corpora captae suis : Carpere dicuntur lactentia viscera rostris , Et plenum potu sanguine guttur habent : To Children they do fly by night , And catch them while their Nurses sleep , And spoil their little bodies quite , And home they bear them in their beak . Again out of Virgil in form following Hinc mihi Massylae gentis monstratae sacerdos , Hesperidum Templi custos , epulásque draconi Quae dabat , & sacros servabat in aerbore ramos , Spargens humida mella , soporiferúmque papaver . Haec se carminibus promittit solvere mentes , Quas velit , ast aliis dur as immittere curas ; Sistere aquam fluviis , & vertere sidera retrò , Nocturnósque ciet manes mugire videbis Sub pedibus terram , & descendere montilus ornos . Tho. Phaiers Translation of the former words of Virg. From thence a Virgine Priest is come , From out Massyla land , Sometimes the Temple there she kept , And from her heavenly hand The Dragon meat did take : she kept , Also the fruit divine , With herbs and liquors sweet that still To sleep did men incline . The mindes of men ( she saith ) from love With charms she can unbind , In whom she list : but others can She cast to cares unkind . The running streams do stand , and from Their course the Starrs do wreath , And Souls she conjure can : thou shaelt See sister underneath The ground with roring gape , and trees And Mountains turn upright , &c. Moreover out of Ovid they alledge as followeth . Cùm volui ripis ipsis mirantibus amnes In fontes rediere suos , coneussáque sisto , Stantia concutis , cantu freta nubila pello , Nubiláque induco , ventos abigóque vocóque , Vipere as rumpo verbis & carmine fauces , Viváque saexa suâ convulsáque robora terrâ , Et sylvas moveo , jubeóque tremiscere montes , Et mugire solum , manésque exire sepulchris , Téque luna traho , &c. The Rivers I can make retire Into the Fountains whence they flow , ( Whereat the banks themselves admire ) I can make standing Waters go ; With Charms I drive both Sea and Cloud , I make it calm and blow aloud . The Vipers jaws , the rockie stone , With Words and Charms I brake in twain ; The force of Earth congeal'd in one , I move , and shake , both Woods and Plain ; I make the Souls of Men arise , I pull the Moon out of the Skies . Also out of the same Poet. Verbáque ter dixit placidos facientia somnos , Quae mare turbatum , quae flumina concita sistant . And thrice she spake the words that caus'd Sweet sleep and quiet rest ; She staid the raging of the Sea , And mighty floods supprest , Et miserum tenues in jecur urget acus . She striketh also Needles fine . In Livers whereby men do pine . Also out of other Poets , Carmine laesa Ceres , sterilem vanescit in herbam , Deficiunt laesi carmine fontis aquae ; Ilicibus glandes , cantantáque viribus uva Decidit , & nullo poma movente fluunt . With Charms the Corn is spoiled so , As that it vades the barren grass ; With Charms the Springs are dried low , That none can see where Water was . The Grapes from Vines , the Mast from Oakes , And beats down fruit with charming strokes . Quae sidera excantata voce Thessalâ Lunámque coelo diripit . She plucks down Moon and Stars from Skie , With chaunting voyce of Thessaly . Hanc ego de coelo ducentem sidera vidi , Fluminis ac rapidi Carmine vertitier , Haec cantu finditque solum , manésque Sepulchris Elicit , & tepido devorat ossa rogo : Cùm lubet haec tristi depellit lumina coelo , Cùm lubet aestivo convocat orbe nives . She plucks each Star out of his throne , And turneth back the raging waves ; With Charms she makes the Earth to cone , And raiseth Souls out of their graves : She burns mens Bones as with fire , And pulleth down the Lights from Heaven , And makes it snow at her desire Even in the midst of Summer-season . Mens hausti nullâ sanie polluta veneni , Incantata perit . A man inchanted runneth mad , That never any poyson had . Cessavere vices rerum , delatáque longâ Haesit nocte dies ; legi non paruit aether , Torpuit & preceps audito carmine mundus . The course of Nature ceased quite , The Air obeyed not his law , The Day delay'd by length of Night , Which made both Day and Night to yaw ; And all was through that charming gear , Which caus'd the World to quake for fear . Carmine Thessalidum dura in praecordia fluxit Non fatis adductus amor , flammisque severi Illicitis arsere ignes . With Thessal Charms , and not by Fate Hot Love is forced for to flow ; Even where before hath been debate , They cause Affection for to grow . Gens invisa diis , maculandi callida coeli , Quos genuit fera terra , mali qui sidera mundi Juráque fixarum possunt pervertere rerum : Nam nunc stare polos ; & flumina mittere norunt , Aethera sub terras adigunt , montésque revellunt . These Witches hateful unto God , And cunning to defile the Aire , Which can disorder with a nod The course of Nature every where , Do cause the wandering Starrs to stay , And drive the Winds below the ground . They send the Streams another way , And throw down Hills where they abound . — linguis dixere valucrum Consultare fibras & rumpere vocibus angues , Sollicitare umbras , ipsúmque Acheronta movere , In noctémque dies , in lucem vertere noctes , Omnia conando docilis solertia vincit . They talked with the tongues of Birds , Consulting with the Salt-sea-coasts , They burst the Snakes with witching words , Solliciting the spiritual Ghosts ; They turn the Night into the Day , And also drive the Light away : And what is 't that cannot be made By them that do apply this Trade ? CHAP. VIII . Poetry and Popery compared in Inchantments ; Popish Witchmongers have more advantage herein than Protestants . YOu see in these verses , the Poets ( whether in earnest or in jest , I know not ) ascribe unto Witches and to their Charms , more than is to be found in Humane or Diabolical Power . I doubt not but the most part of the Readers hereof will admit them to be fabulous ; although the most learned of mine adversaries ( for lack of Scripture ) are fain to produce these Poetries for proofs , and for lack of judgment , I am sure , do think , that Actaeons transformation was true . And why not as well as the Metamorphosis or Transubstantiation of Ulysses his companions into Swine , which S. Augustine and so many great Clerks credit and report ? Nevertheless , Popish Writers ( I confess ) have advantage herein of our Protestants : for ( besides these Poetical proofs ) they have ( for advantage ) the word and authority of the Pope himself , and others of that holy crew , whose Charms , Conjurations , Blessings , Cursings , &c. I mean in part ( for a taste ) to set down ; giving you to understand , that Poets are not altogether so impudent as Papists herein , neither seem they so ignorant , prophane , oe impious . And therefore I will shew you how lowd also they lie , and what they on the other side ascribe to their Charms and Conjurations ; and together will set down with them all manner of Witches Charms , as conveniently as I may . CHAP. IX . Popish Periapts , Amulets and Charms , Agnus Dei , a Wastecote of proof , a Charm for the Falling-Evill , a Writing brought to S. Leo from Heaven by an Angel , the vertues of S. Saviours Epistle , a Charm against Theeves , a Writing found in Christs Wounds , of the Cross , &c. THese Vertues under these Verses ( written by Pope Urbane the fifth to the Emperour of the Grecians ) are contained in a Periapt or Tablet , be continually worn about one , called Agnas Dei , which is a little cake , having the picture of a Lamb carrying of a flag on the one side , and Christs head on the other side , and is hollow : so as the Gospel of S. John , written in fine Paper , is placed in the concavity thereof : and it is thus compounded or made , even as they themselves report . Balsamus & mundra cera , cum Chrismatis unda Conficiunt agnum , quod munus do tibi magnum , Fonte velut natum , per mystica sanctificatum : Fulgura de sursum depellit , & omne malignum , Peccatum frangit , ut Christi sanguis , & angit , Pregnans servatur , simul & partus liberatur ; Dona refert dignis , virtutem destruit ignis , Portatus munde de fluctibus eripit undae . Englished by Abraham Fleming : Balme , Virgine Wax , and Holy-Water , An Agnus Dei make , A gift than which none can be greater , I send thee for to take . From Fountain clear the same hath issue In secret sanctified : ' Gainst Lightning it hath soveraign vertue , And Thunder-cracks beside . Each hainous sin it wears and wasteth , Even as Christs precious blood ; And Women whiles their Travel lasteth . It saves , it is so good . It doth bestow great gifts and graces On such as well deserve ; And born about in noisome places , From peril doth preserve . The force of fire , whose heat destroyeth , It breaks and bringeth down : And he or she that this enjoyeth , No water shall them drown . A Charm against Shot , or Wastecoat of Proof . BEfore the coming up of these Dei's , a holy Garment called a Wastecoat for necessity , was much used of our fore-fathers , as a holy relique , &c. as given by the Pope , or some such Arch-Conjuror , who promised thereby all manner of immunity to the wearer thereof ; insomuch as he could not be hurt with any shot , or other violence . And otherwise , that woman that would wear it , should have quick deliverance , the composition thereof was in this order following . On Christmas-day at at night , a Thread must be spun of Flax , by a little Virgin-girl , in the name of the Devil : and it must be by her woven , and also wrought with the Needle . In the brest or fore-part thereof must be made with Needle-work two heads ; on the head at the right side must be a Hat , and along Beard ; the left head must have on a Crown , and it must be so horrible , that it may resemble Beelzebub , and on each side of the Wastecoat must be made a Cross . Against the Falling-Evill . Moreover , this ensuing is another counterfeit Charm of theirs , whereby the Falling-evil is presently remedied . Gaspar fert myrrham , thus Melchior , Balthasar aurum , Haec tria qui secum portabit nomina regum , Solvitur à morbo Christi pietate caduco . Gasper with his myrrh began These presents to unfold , Then Melchior brought in Frankincense , And Balthasar brought in Gold. Now he that of these holy Kings The Names about shall bear , The falling ill by grace of Christ Shall never need to fear . THis is a true copy of the Holy-writing , that was brought down from Heaven by an Angel to S. Leo , Pope of Rome ; and he did bid him take it to King Charles , when he went to the battel at Ronceval . And the Angel said , that what man or woman beareth this writing about them with good devotion , and saith every day three Pater-nosters , three Aves , and one Creed , shall not that day be overcome or his Enemies , either bodily or ghostly ; neither shall be robbed or slain of Theeves , Pestilence , Thunder , or Lightning , neither shall be hurt with fire or water , nor cumbred with Spirits , neither shall he have displeasure of Lords or Ladies : he shall not be condemned with false witness , nor taken with Fairies , or any manner of Axes , nor yet with the Falling-evil . Also , if a woman be in Travel , lay this writing upon her belly , she shall have easie deliverance , and the child right shape and Christendom , and the mother Purification of holy Church , and all through vertue of these holy Names of Jesus Christ following : ✚ Jesus ✚ Christus ✚ Messias ✚ Soter ✚ Emmanuel ✚ Sabbath ✚ Adonai ✚ Unigenitus ✚ Majestas ✚ Paracletus ✚ Salvatur noster ✚ Agiros iskiros ✚ Agios ✚ Adonatos ✚ Gasper ✚ Melchior ✚ & Balthasar ✚ Matthaeus ✚ Marcios ✚ Lucos ✚ Johannes . The Epistle of S. Saviour , which Pope Leo sent to King Charles , saying , that whosoever carrieth the same about him , or in what day soever he shall read it , or shall see it , he shall not be killed with any Iron-tool , nor be burned with fire , nor be drowned with water , neither any evil man or other creature may hurt him . The Cross of Christ is a wonderful defence ✚ the cross of Christ be alwayes with me ✚ the cross is it which I do alwayes worship ✚ the cross of Christ is true health ✚ the cross of Christ doth lose the bands of death ✚ the cross of Christ is the truth and the way ✚ I take my journey upon the cross of the Lord ✚ the cross of Christ beareth down every evil ✚ the cross of Christ giveth all good things ✚ the cross of Christ taketh away pains everlasting ✚ the cross of Christ save me ✚ O cross of Christ be upon me , before me , and behind me ✚ because the ancient Enemy cannot abide the sight of thee ✚ the cross of Christ save me , keep me , govern me , and direct me ✚ Thomas bearing this note of thy divine Majesty ✚ Alpha ✚ Omega ✚ first ✚ and last ✚ midst ✚ and end ✚ beginning ✚ first begotten ✚ wisdom ✚ vertue ✚ . A Popish Periapt or Charm , which must never be said , but carried about one , against Theeves . I Do go , and I do come unto you with the love of God , with the humility of Christ , with the holiness of our blessed Lady , with the Faith of Abraham , with the Justice of Isaac , with the Vertue of David , with the Might , of Peter , with the Constancy of Paul , with the Word of God , with the Authority of Gregory , with the Prayer of Clement , with the Flood of Jordan , p p p c g e g a q q est p t 1 k a b g l k 2 a x t g t b a m g 2 4 2 1 que p x c g k q a 9 9 p o q q r. Oh only Father ✚ oh only Lord ✚ And Jesus ✚ passing through the midst of them ✚ went In ✚ the Name of the Father ✚ and of the Son ✚ and of the Holy Ghost ✚ . Another Amulet . JOseph of Arimathea did find this Writing upon the wounds of the side of Jesus Christ , written with Gods finger , when the Body was taken away from the Cross . Whosoever shall carry this writing about him , shall not dye any evil death , if he believe in Christ ; and in all perplexities , he shall soon be delivered , neither let him fear any danger , at all . Fons Alpha & Omega ✚ figa ✚ figalis ✚ Sabbaoth ✚ Emmanuel ✚ Adonai ✚ o ✚ Neray ✚ Ela ✚ Ihe ✚ Rentone ✚ Neger ✚ Sahe ✚ Pangeton ✚ Commen ✚ a ✚ g ✚ l ✚ a ✚ Mattheus ✚ Marcus ✚ Lucas ✚ Johannes ✚ ✚ ✚ titulus triumphalis ✚ Jesus ✚ Nasarenus rex Judaeorum ✚ ecce dominica crucis signum ✚ fugite partes adversae , vicit leo de tribu Judae , radix David , aleluijah , Kyrie eleeson , Christe eleeson , Pater noster , Ave Maria , & ne nos , & veniat super nos salutare tuum . Oremus &c. I find in a Primer , intituled The Hours of our Lady , after the use of the Church of York , printed anno 1516. a Charm with this titling in red letters ; To all them that afore this Image of pity devoutly shall lay five Pater nosters , five Avies , and one Credo , piteously beholding these arms or Christ's passion , are granted thirty two thousand seven hundred fifty five years of pardon . It is to be thought that this pardon was granted in the time of Pope Boniface the ninth ; for Platina saith , that the Pardons were sold so cheap , that the Apostolical Authority grew into contempt . A Papistical Charm. SIgnum sanctae crucis defendat me a malis praesentibus , praeteritis , & futuris , interioribus & exterioribus : That is , The sign of the Cross defend me from evils present , past , and to come , inward and outward . A Charm found in the Canon of the Mass . ALso this charm is found in the Canon of the Mass , Haec sacrosancta commixtio corporis & sanguinis domini nostri Jesu Christi fiat mihi omnibusque sumentibus salus mentis & corporis , & ad vitam promerendam & capessendam praeparatio salutaris ; that is , Let this holy mixture of the body and blood of our Lord Jesus Christ be unto me and unto all receivers thereof , health of mind and body , and to the deserving and receiving of life an healthful preparative . Other Papistical Charms . Aqua benedicta sit mihi salus & vita . Englished by Abraham Fleming : Let holy water he both health and life to me . Adque nomen Martini omnis haereticus fugiat pallidus . When Martins name is sung or said , Let Hereticks flie as men dismaid . But the Papists have a harder Charm than that ; to wit , Fire and fagot , Fire and fagot . A Charm of the Holy-Cross . Nulla salus est in domo , Nisi cruce munit homo Superliminaria . Neque sentit gladium , Nec amisit filium , Quisquis egit talia . No health within the house doth dwell , Except a man do Cross him well At every door or frame . He never feeleth the Swords point , Nor of his Son shall lose a joynt , That doth perform the same Furthermore as followeth . I sta suos fortiores Semper facit , & victores ; Morbos sanat & languores , Reprimit Daemonia . Dat captivis libertatem , Vitae confert novitatem , Ad antiquam dignitatem Crux reducit omnia . O Crux lignum triumphale , Mundi vera salus vale , Inter ligna nullum tale , Fronde , flore , germine . Medicina Christiana , Salva sanos , aegros sana ; Quod non valet vis humana , Fit in tuo nomine , &c. Englished by Abraham Fleming : It makes her souldiers excellent , And crowneth them with victory , Restores the lame and impotent , And healeth every malady . The Devils of Hell it conquereth , Releaseth from imprisonment , Newness of life it offereth , It hath all at commandement . O Cross of Wood incomparable . To all the world most wholesome ! No Wood is half so honourable In branch , in bud or blossome . O medicine which Christ did ordain , The sound save every hour , The sick and sore make whole again , By vertue of thy power , And that which mans unablenss Hath never comprehended , Grant by thy Name of holyness , It may be fully ended , &c. A Charm taken out of the Primer . THis Charm following is taken out of the Primer aforesaid . Omnipotents ✚ Dominus ✚ Christus ✚ Messias ✚ with 34 names more , and as many Crosses , and then proceeds in this wise ; Ista nomina me protegant ah omni adversitate , plaga , & infirmitate corporis & animae , plenè liberent , & assistent in auxilium ista nomina regum , Gasper , &c. & 12. Apostoli ( videlicet ) Petrus , &c. & 4. Evangelistae ( videlicet ) Matthaeus , &c. mihi assistent in omnibus necessitatibus meis , ac me defendant & liberent ab omnibus periculis & corporis & anima , & omnibus malis praeteritis , praesentibus , & futuris , &c. CHAP. X. How to make Holy Water , and the Vertues thereof ; St. Ruffins Charm of the wearing and hearing of the Name of Jesus ; that the Sacrament of Confession , and the Eucharist is of as much efficacy at other charms , and magnified by L. Varius . IF I did well , I should shew you the confession of all their stuffe , and how they prepare it ; but it would be too long . And therefore you shall only have in this place a few notes for the composition of certain receipts , which instead of an Apothecary , if you deliver to any morrow-mass Priest , he will make them as well as the Pope himself . Mary now they wax every Parliament deerer and deerer , although therewithal , they utter many stale drugs of their own . If you look in the Popish , Pontifical , you shall see how they make their holy Water ; to wit , in this sort : I conjure thee thou creature of Water in the Name of the Father , and of the Son , and of the Holy-Ghost , that thou drive the Devil out of every corner aend hole of this Church , and Altar ; so as he remain not within our Precincts that are just and righteous . And water thus used ( as Durandus saith ) hath power of its own nature to drive away Devils . If you will learn to make any more of this Popish stuffe , you may go to the very Mass-Book , and find many good receipts : marry if you search Durandus , &c. you shall find abundance . I know that all these Charms , and all these paltrey Confections ( though they were far more impious and foolish ) will be maintained and defended by Massemongers , even as the residue will be by Witch-mongers : and therefore I will in this place insert a Charm , the authority whereof is equal with the rest , desiring to have their opinions herein . I find in a Book called Pomaerium sermonum quadragesimalium , that S. Francis seeing Rufinus provoked of the Devil to think himself damned , charged Rufinus to say this Charm , when he next met with this Devil ; Aperi os ; & ibi imponam stercus , which is as much to say in English as , Open thy mouth , and I will put in a plum : a very ruffinly Charm. Leonard Varius writeth , De veris , piis , ac sanctis amuletis fascinum atque omnia veneficia destruentibus ; wherein he specially commendeth the name of Jesus to be worn . But the Sacrament of Confession he extolleth above all things , saying , that whereas Christ with his power did but throw Devils out of mens bodies , the Priest driveth the Devil out of mans soul by confession . For ( saith he ) these words of the Priest , when he saith , Ego te absolvo , are as effectual to drive away the Princes of darkness , through the mighty power of that saying , as was the voyce of God to drive away the darkness of the world , when at the beginning he said Fiat lux . He commendeth also as wholesome things to drive away Devils , the Sacrament of the Eucharist , and solitariness , and silence . Finally he saith , that if there be added hereunto an Agnus Dei , and the same be worn about ones neck by one void of sin , nothing is wanting that is good and wholesome for this purpose . But he concludeth , that you must wear and make dints in your fore-head , with crossing your self when you put on your shoes , and at every other action , &c. and that is also a present remedy to drive away Devils , for they cannot abide it . CHAP. XI . Of the Noble Balm used by Moses , apishly counterfeited in the Church of Rome . THe noble Balm that Moses made , having indeed many excellent vertues , besides the pleasant and comfortable favour thereof wherewithal Moses in his Politick Laws enjoyned Kings , Queens , and Princes to be anointed in their true and lawful elections and Coronations , until the everlasting King had put on man upon him , is apishly counterfeited in the Romish Church , with divers terrible Conjurations , three breathings , Cross-wise ( able to make a quezie stomach spue ) nine mumblings and three curtsies , saying thereunto , Ave sanctum oleum , ter Ave sanctum Balsamum . And so the Devil is thrust out , and the Holy-Ghost let into his place . But as for Moses his Balm , it is not now to be found either in Rome , or elsewhere that I can learn. And according to this Papistical Order , Witches and other superstitious people follow on with Charms and Conjurations made in form ; which many bad Physitians also practice when their learning faileth , as may appear by example in the sequel . CHAP. XII . The opinion of Ferrarius touchings Charms , Periapts , Appenssions , Amulets , &c. Of Homerical Medicines , of constant Opinion , and the Effects thereof . ARgerius Ferrarius , a Physician in these days of great account , doth say , that for so much as by no dyet nor Physick any disease can be so taken away or extinguished , but that certain dregs and reliques will remain : therefore Physicians use Physical Alligations , Appensions , Periapes , Amulets , Charms , Characters , &c. which he supposeth may do good ; but harm he is sure they can do none : urging that it is necessary and expedient for a Physitian to leave nothing undone that may be devised for his Patients recovery ; and that by such means many great cures are done . He citeth a great number of experiments out of Alexander Trallianus , Aetius , Octavianus , Marcellus , Philodotus , Archigenes , Philostratus , Pliny , and Dioscorides ; and would make men believe that Galen ( who in truth despised and derided all those vanities ) recanted in his latter dayes his former opinion , and all his invectives tending against these magical cures . writing also a book intituled De Homerica Medicatione , which no man could ever see , but one Alexander Trallianus , who saith he saw it : and further affirmeth , that it is an honest mans part to cure the sick , by hook or by crook , or by any means whatsoever . Yea , he saith that Galen ( who indeed wrote and taught that Incantamenta sunt muliercularum figmenta , and be the only cloaks of bad Physitians ) affirmeth , that there is vertue and great force in Incantations . As for example , ( saith Trallian ) Galen being now reconciled to this opinion , holdeth and writeth , that the bones which stick in ones throat , are avoided and cast out with the violence of Charms and Inchanting words ; yea and that thereby the Stone , the Collick , the Falling-sickness , and all Feavers , Gowts , Fluxes , Fistula's , issues of blood , and finally whatsoever care ( even beyond the skill of himself , or any other foolish Physitian ) is cured and perfectly healed by words of Inchantment . Marry M. Ferrarius ( although he allowed and practised this kind of Physick ) yet he protesteth that he thinketh it none otherwise effectual , than by the way of constant opinion : so as he affirmeth , that neither the Character , nor the Charm , nor the Witch , nor the Devil accomplish the cure ; as ( saith he ) the experiment of the Tooch-ach will manifestly declare , wherein the cure is wrought by the confidence or diffidence as well of the Patient , as of the Agent , according to the Poets saying : Nos habitat non Tartara , sed nec sidera caeli , Spiritus in nobis qui viget illa facit . Englished by Abraham Fleming : Not hellish furies dwell in us , Nor Stars with influence heavenlys The spirit that lives and rules in us , Doth every thing ingeniously . This ( saith he ) cometh to the unlearned , through the opinion which they conceive of the Characters and holy words : but the learned that know the force of the mind and imagination , work miracles by means thereof ; so as the unlearned must have external helps , to do that which the learned can do with a word only . He saith that this is called Homerica medicatio , because Homer discovered the blood suppressed by words , and the infections healed by or in mysteries . CHAP. XIII . Of the Effects of Amulets , the drift of Argerius Ferrarius in the commendation of Charms , amp ; c. four sorts of Homerical Medicines , and the choyce thereof ; of Imagination . AS touching mine opinion of these Amulets , Characters , and such other bables , I have sufficiently uttered it elsewhere : and I will bewray the vanity of the superstitious trifles more largely hereafter . And therefore at this time I only say , that those Amulets which are to be hanged or carried about one , if they consist of Herbs , Roots , Stones , or some other metal , they may have divers medicinable operations ; and by the vertue given to them by God in their creation , may work strange effects and cures : and to impute this vertue to any other matter is Witchcraft . And whereas A. Ferrarius commendeth certain Amulets that have no shew of Physical operation , as a nail taken from a Cross , Holy-water , and the very sign of the Cross , with such like Popish stuffe : I think he laboureth thereby rather to draw men to Popery , than to teach or perswade them in the truth of Physick or Philosophy . And I think thus the rather , for that he himself seeth the fraud hereof ; confessing that where these Magical Physitians apply three seeds of three-leaved grass to a Tertian Ague , and four to a Quartain , that the number is not material . But of these Homerical medicines , he saith , there are four sorts , whereof Amulets , Characters , and Charms , are three : howbeit he commendeth and preferreth the fourth above the rest ; and that he saith consisteth in illusions , which he more properly calleth stratagems . Of which sort of illusions he alledgeth for example , how Philodotus did put a Cap of Lead upon ones head who imagined he was headless , whereby the party was delivered from his disease or conceit . Item , Another cured a woman that imagined , that a Serpent or Snake did continually gnaw and tear her entrails ; and that was done only by giving her a Vomit , and by foisting into the matter vomited a little Serpent or Snake , like unto that which she imagined was in her belly . Item , Another imagined that he alwayes burned in the fire , under whose bed a fire was privily conveyed , which being taken out before his face , his fansie was satisfied , and his heat allayed . Hereunto pertaineth , that the Hickot is cured with sudden fear or strange news : yea by that means Agues and many other strange and extream diseases have been healed . And some that have lien so sick and sore of the Gowt , that they could not remove a joynt , through sudden fear of fire , or ruin of houses , have forgotten their infirmities and griefs and have run away . But in my tract upon melancholy , and the effects of imagination , and in the discourse of Natural Magick , you shall see these matters largely touched . CHAP. XIV . Choice of Charms against the Falling-Evil , the biting of a mad Dog , the stinging of a Scorpion , the Tooth-ach , for a Woman in Travel , for the Kings-Evil , to get a Thorn out of any member , or a Bone out of ones Throat ; Charms to be said Fasting , or at the gathering of Herbs , for sore Eyes , to open Locks , against Spirits , for the Bots in a Horse , and specially for the Duke of Alba's Horse , for sower , Wines , &c. THere be innumerable Charms of Conjurers , bad Physitians , lewd Chirurgians , Melancholick Witches , and Coseners , for all diseases and griefs ; specially for such as bad Physitians and Chirurgians know not how to cure , and in truth are good stuffe to shadow their ignorance ; whereof I will repeat some . For the Falling-Evill . TAke the sick man by the hand , and whisper these words softly in his Ear , I conjure thee by the Sun and Moon , and by the Gospel of this day delivered by God to Hubert , Giles , Cornelius , and John , that thou rise and fall no more . Otherwise , Drink in the night at a Spring water out of a skull of one that hath been slain : Otherwise , Eat a Pig killed with a knife that slew a man. Otherwise as followeth . Ananizapta ferit mortem , dum laedere quaerit , Est mala mors capta , dum dicitur Ananizapta : Ananizapta Dei nunc miserere mei . Englished by Abraham Fleming : Ananizapta smiteth death , Whiles harm intendeth he , This word Ananizapta say , And death shall captive be , Ananizapta O of God. Have mercy now on me . Against the biting of a Mad-Dog . PUt a silver Ring on the finger , within the which these words are graven ✚ Habay ✚ habar ✚ hebar ✚ and say to the person bitten with a mad Dog , I am thy Saviour , lose not thy life : and then prick him in the nose thrice , that at each time he bleed . Otherwise , take Pills made of the skull of one that is hanged . Otherwise : write upon a piece of bread , Irioni , khïriora , esser , khuder , feres ; and let it be eaten by the party bitten . Otherwise , O Rex gloriae Jesu Christe , veni cum pace : In nomine Patris max. in nomine Filii max. in nomine Spiritus sancti prax . Gasper , Melchior , Balthasar ✚ prax ✚ max ✚ Deus I max ✚ . But in troth this is very dangerous ; insomuch as if it be not speedily and cunningly prevented , either death or phrensie insueth , through infection of the humor left in the wound bitten by a mad Dog : which because bad Chirurgians cannot cure , they have therefore used foolish cosening Charms . But Dodonaeus in his Herbal saith , that the herb Alysson cureth it : which experiment , I doubt not , will prove more true then all the Charms in the world . Bat where he saith , That the same hanged at a mans Gate or Entry , preserveth him and his Cattel from Inchantment , or bewitching , he is overtaken with folly . Against the biting of a Scorpion . SAy to an Ass secretly , and as it were whispering in his Ear , I am bitten with a Scorpion . Against the Tooth-ach . SCarifie the gums in the grief , with the Tooth of one that hath been slain . Otherwise , Galbes galbat , galdes galdat . Otherwise , A ab hur hus , &c. Otherwise , At saccaring of Mass hold your teeth together , and say * Os non comminuetis ex eo . Otherwise , Strigiles falcesque dentatae , dentium dolorem persanate ; O Horse-combs and sickles that have so many teeth , come heal of my toothach . A Charm to release a Woman in Travel . THrow over the top of the house , where a woman in travel lieth , a stone , or any other thing that hath killed three living creatures , namely , a man , a wild bore , and a She-bear . To heal the Kings or Queens Evil , or any other soreness in the Throat . REmedies to cure the Kings or Queens-Evil , is first to touch the place with the hand of one that died an untimely death : Otherwise , Let a Virgin fasting lay her hand on the sore , and say , Apollo denyeth that the heat of the Plague can increase where a naked Virgin quencheth it : and spet three times upon it . A Charm in the Romish Church , upon Saint Blazes day , that will fetch a Thorn out of any place of ones body , a bone out of the Throat , &c. Lect. 3. FOr the fetching of a Thorn out of any place of one body , or a bone out of the throat , you shall read a charm in the Romish Church upon St. Blazes day ; to wit , Call upon God , and remember St. Blaze . This St. Blaze could also heal all wilde Beasts that were sick or lame , with laying on of his hands : as appeareth in the lesson read on his day , where you shall see the matter at large . A charm for the Head-ach . Tie a halter about your head , wherewith one hath been hanged . A Charm to be said each morning by a Witch fasting , or at least before she go abroad . THe fire bites , the fire bites , the fire bites ; Hogs-turd over it , Hogs-turd over it , Hogs-turd over it ; The Father with thee , the Son with me , the Holy-ghost between us both to be : ter . Then spit over one shoulder , and then over the other , and then three times right forward . Another Charm that Witches use at the gathering of their Medicinable Herbs . Hail be thou holy herb Growing on the ground , All in the Mount * Calvarie First wert thou found ; Thou art good for many a sore , And healest many a wound , In the Name of sweet Jesus I take thee from the ground . An old Womans Charm , wherewith she did much good in the Countrey , and grew famous thereby . AN old woman that healed all diseases of Cattel ( for the which she never took any reward but a peny and a loaf ) being seriously examined by what words she brought these things to pass , confessed that after she had touched the sick creature , she alwayes departed immediately , saying , My Loaf in my lap , My Penny in my purse ; Thou art never the better , And I am never the worse . Another like Charm. A Gentlewoman having sore eyes , made her moan to one that promised her help , if she would follow his advice : which was only to wear about her neck a scroll sealed up , whereinto she might not look ; and she conceiving hope of cure thereby , received it under the condition , and left her weeping and tears , wherewith she was wont to bewail the miserable darkness which she doubted to endure : whereby in short time her eyes were well amended : But alas ! she lost soon after , that pretious Jewel , and thereby returned to her wonted weeping , and by consequence too her sore eyes . Howbeit , her Jewel or scroll being found again , was looked into by her deer friends , and this only Posie was contained therein . The Devil pull out both thine eyes , And * etish in the holes likewise . Whereby partly you may see what constant opinion can do , according to the saying of Plato ; If a mans fansie or mind give him assurance that a hurtful thing shall do him good , it may do so , &c. A Charm to open Locks . AS the herbs called Aethiopides will open all locks ( if all be true that Inchanters say ) with the help of certain words : so be there Charms also and Periapts , which without any hearbs can do as much : as for example . Take a piece of Wax crossed in baptism , and do but print certain flowers therein , and tie them in the hinder skirt of your shirt ; and when you would undo the lock , blow thrice therein , saying ; Arato hoc partiko hoc maratarykin . I open this door in thy name that I am forced to break as thou brakest Hell-gates , In Nomine Patris , & Filii , & spiritus sancti , Amen . A Charm to drive away Spirits that haunt any House . Hang in every of the four corners of your house , this sentence written upon Virgin Parchment , Omnis spiritus laudet Dominum : Mosen habent & Prophetas : Exurgat Deus , & dissipentur inimiciejus . A pretty Charm or Conclusion for one Possessed . THe possessed body must go upon his or her knees to the Church , how far so ever it be off from their lodging ; and so must creep without going out of the way , being the common highway , in that sort , how foul and dirty soever the same be ; or whatsoever lie in the way , not shunning any thing whatsoever , until he come to the Church , Where he must hear Mass devoutly , and then followeth recovery . Another for the same purpose . THere must be commended to some poor beggar the saying of five Pater-nosters , and five Aves ; the first to be said in the name of the party possessed , or bewitched : for that Christ was led into the garden ; Secondly , for that Christ did sweat both water and blood ; Thirdly , for that Christ was condemned ; for that he was crucified guiltless ; and fifthly , for that he suffered to take away our sins . Then must the sick body hear Mass eight days together , standing in the place where the Gospel is said , and must mingle holy Water with his meat and his drink , and holy Salt also must be a portion of the mixture . Another to the same effect . THe sick man must fast three dayes , and then he with his Parents must come to Church , upon an embering Friday , and must hear the Mass for that day appointed ; and so likewise Saturday and Sunday following . And the Priest must read upon the sick mans head that Gospel , which is read in September , and in Grape-harvest , after the Feast of Holy-Cross . In diebus quatuor temporum , in Ember-dayes : then let him write and carry it about his neck , and he shall be cured . Another Charm or Witchcraft for the same . THis Office or Conjuration following was first authorized and printed at Rome , and afterwards at Avenion , Anno 1515. And lest that the Devil should lie hid in some secret part of the body , every part thereof is named ; Obsecro te Jesu Christe , &c. that is , I beseech thee O Lord Jesus Christ , that thou pull out of every member of this man all infirmities , from his head , from his hair , from his brain , from his forehad , from his eyes , from his nose , from his ears , from his mouth , from his tongue , from his teeth , from his jaws , from his throat , from his neck , from his back , from his brest , from his paps , from his heart , from his stomach , from his sides , from his flesh , from his blood , from his bones , from his legs from his feet , from his fingers , from the soles of his feet , from his marrow , from his sinews , from his skin , and from every joynt of his members , &c. Doubtless Jesus Christ could have no starting hole , but was hereby every way prevented and pursued ; so as he was forced to do the cure : for it appeareth hereby , that it had been insufficient for him to have said ; Depart our of this man thou unclean spirit , and that when he so said , he did not perform it . I do not think that there will be found among all the Heathens superstitious Fables , or among the Witches , Conjurers , Poets , Knaves , Coseners , Fools , &c. that ever wrote , so impudent and impious a lie , or Charm , as is read in Barnardine de bustis ; where to cure a sick man , Christs body , to wit , a Wafer-cake , was outwardly applyed to his side , and entred into his heart , in the sight of all standers by . Now , if grave Authors report such lies , what credit in these cases shall we attribute unto the old wives tales , that Sprenger , Institor , Bodin , and others write ? Even as much as to Moor's Utopia , and divers other fansies ; which have as much truth in them , as a blind-man hath sight in his eye . A Charm for the Bots in a Horse . YOu must both say and do thus upon the diseased Horse three dayes together , before the Sun-rising : In Nomine Pa ✚ tris & fi ✚ lii & spiritus ✚ sancti ; Exorcizo te vermem per Deum Pa ✚ trem , & fi ✚ lium & spiritum ✚ sanctum : that is , In the Name of God the Father , the Son , and the Holy Ghost , I conjure thee O Worm , by God the Father , the Son , and the Holy-Ghost ; that thou neither eat nor drink the flesh , blood or bones of this Horse ; and that thou hereby mayst be made as patient as Job , and as good as Saint John Baprist , when he baptized Christ in Jordan . In Nomine Pa ✚ tris & Filii & Spirituus ✚ Sancti . And then say three Pater-nosters , and three Aves , in the right ear of the Horse , to the glory of the Holy Trinity . Do ✚ minus Fili ✚ us Spiri ✚ tus Mari ✚ a. There are also divers Books imprinted , as it should appear , with the authority of the Church of Rome , wherein are contained many medicinal Prayers , not only against all diseases of Horses , but also for every impediment and fault in a Horse : insomuch as if a shoe fall off in the midst of his journey , there is a Prayer to warrant your Horses hoof , so as it shall not break , how far soever he be from the Smiths forge . Item , The Duke Alba his Horse was consecrated , or canonized in the Low-Countries , at the solemn Mass ; wherein the Popes-Bull , and also his Charm was published ( which I will hereafter recite ) he in the mean time sitting as Vice-roy with his consecrated standart in his hand , till Mass was done . A Charm against Vinegar . THat Wine Wax not Eager write on the vessel , Gustate & videte , quoniam suavis est Dominus . CHAP. XV. The Inchanting Serpents and Snakes ; Objections answered concerning the same ; fond reasons why Charms take effect therein . Mahomets Pigeon . Miracles wrought by an Ass at Memphis in Aegypt . Popish Charms against Serpents . Of Miracle-workers , the taming of Snakes , Bodin's lye of Snakes . Concerning the charming of Serpents and Snakes , mine Adversaries ( as I have said ) think they have great advantage by the words of David in Psal . 58. and by Jer. chap. 8. expounding the one Prophet by Virgil , the other by Ovid. For the words of David are these , Their poyson is like the poyson of a Serpent , and like a deaf Adder , that stoppeth his Ear , and heareth not the voyce of the Charmer , charm he never so cunningly . The words of Virgil are these , Frigidus in pratis cantando rumpitur anguis . As if he might say , David thou liest ; for the cold-natured Snake is by the Charms of the Inchanters broken all to pieces in the field where he lieth . Then cometh Ovid , and he taketh his Country mans part , saying in the name and person of a Witch , Vipereas rumpo verbis & carmine fauces ; I with my words and Charms can break in sunder the Vipers jaws . Marry Jeremy on the other side encountreth this Poetical Witch , and he not only , defendeth , but expoundeth his fellow Prophets words , and that not in his own Name , but in the Name of Almighty God , saying , I will send Serpents and Cockatrices , among you which cannot be charmed . Now let any indifferent man ( Christian or Heathen ) Judge whether the words and minds of the Prophets do not directly oppugn these Poets words . ( I will not say minds ) for that I am sure therein they did but jest and trifle , according to the common fabling of lying Poets . And certainly , I can encounter them two with other two Poets , namely Propertius and Horace , the one merrily deriding , the other seriously impugning their , fantastical Poetries , concerning the power and Omnipotency of Witches , For where Virgil , Ovid , &c. write that Witches with their Charms fetch down the Moon and Starrs from heaven , &c. Propertius mocketh them in these words following : At vos deductae quibus est fallacia Lunae , Et labor in magicis sacra piare focis , En agedum domina mentem convertite nostrae , Et facite illa meo palleat ore magis , Tunc ego crediderim vobis & sidera & amnos Posse Circeis ducere carminibus . Englished by Abraham Fleming : But you that have the subtil slight Of fetching down the Moon from Skies ; And with inchanting fire bright Attempt to purge your Sacrifice : Lo now , go too , turn ( if you can ) Our Madams mind and sturdy heart , And make her face more pale and wan , Than mine : which if by Magick Art You do , then will I soon beleeve , That by your witching Charms you can From Skies aloft the Stars remeeve , And Rivers turn from whence they ran . And that you may see more certainly , that these Poets did but jest and deride the credulous and timerous sort of people , I thought good to shew you what Ovid saith against himself , and such as have written so incredibly and ridiculously of Witches Omnipotency : Nec mediae magicis finduntur cantibus angues , Nec redit in fontes unda supina suos . Englished by Abraham Fleming : Snakes in the middle are not riven With Charms Witches cunning , Nor Waters to their Fountains driven By force of backward running . As for Horace his Verses I omit them , because I have cited them in another place . And concerning this matter Cardanus saith , that at every eclipse they were wont to think , that Witches pulled down the Sun and Moon from Heaven . And doubtless , from hence came the opinion of that matter , which spred so farr , and continued so long in the common peoples mouths that in the end learned men grew to believe it , and to affirm it in writing . But here it will be objected , that because it is said ( in the places by me alledged ) that Snakes or Vipers cannot be charmed ; Ergo , other things may : To answer this argument , I would ask the Witchmonger this question , to wit , Whether it be expedient , that to satisfie his folly , the Holy-Ghost must of necessity make mention of every particular thing that he imagineth may be bewitched ? I would also ask of him , what priviledge a Snake hath more then other creatures , that he only may not , and all other creatures may be bewitched ; I hope they will not say , that either their faith or infidelity is the cause thereof ; neither do I admit the answer of such Divines as say that he cannot be bewitched , for that he seduced Eve ; by means whereof God himself cursed him ; and thereby he is so priviledged , as that no Witches Charm can take hold of him . But more shall be said hereof in the sequel . Danaeus saith , that Witches Charms take soonest hold upon Snakes and Adders ; because of their conference and familiarity with the Devil , whereby the rather mankind through them was seduced . Let us seek then an answer for this cavil ; although in truth it needeth not ; for the phrase of speech is absolute , and imports not a special quality proper to the nature of a Viper any more than when I say , A Cony cannot flie , you should gather and conclude thereupon , that I meant that all other Beasts could flie . But you shall understand , that the cause why these Vipers can rather withstand the voyce and practice of Inchanters and Sorcerers , than other creatures , is , for that they being in body and nature venomous , cannot so soon or properly receive their destruction by venom , whereby the Witches in other creatures bring , their mischievous practices more easily to pass , according to Virgil's saying ; Corrupítque lacus , infecit pabula tabo . Englished by Abraham Fleming : She did infect with Poyson strong Both Ponds and Paestures all along . And thereupon the Prophet alludeth unto their corrupt and inflexible nature with that comparison ; and not ( as Tremelius is fain to shift it ) with stopping one ear with his tale , and laying the other close to the ground , because he would not hear the Charmers voyce : For the Snake hath neither such reason , nor the words such effect : otherwise the Snake must know our thoughts . It is also to be considered , how untame by nature these Vipers for the most part ) are insomuch as they be not by mans industry or cunning to be made familiar , or train'd to do any thing , whereby admiration may be procured : as Bomelio Feats his Dog could do , or Mahomet's Pigeon , which would resort unto him , being in the midst of his Camp , and pick a Pease out of his ear ; in such sort that many of the people thought that the Holy-Ghost came and told him a tale in his ear : the same Pigeon also brought him a scroll , wherein was written Rex esto , and laid the same in his neck . And because I have spoken of the docility of a Dog and a Pigeon , though I could cite an infinite number of like tales , I will be bold to trouble you but with one more . At Memphis in Aegypt , among other jugling knacks , which were there usually shewed , there was one that took such pains with an Ass , that he had taught him all these qualities following . And for gain , he caused a Stage to be made , and an Assembly of people to meet ; which being done , in the manner of a Play , he came in with his Ass , and said ; The Sultane hath great need of Asses to help to carry stones and other stuffe , towards his great building which he hath in hand . The Ass immediately fell down to the ground , and by all signs shewed himself to be sick , and at length to give up the ghost : so as the Juggler begged of the Assembly money towards his loss . And having gotten all that he could , he said ; Now my Masters , you shall see mine Ass is yet alive , and doth but counterfeit , because he would have some money to buy him provender , knowing that I was poor , and in some need of relief . Hereupon he would needs lay a wager , that his Ass was alive , who to every mans seeming was stark dead . And when one had laid money with him thereabout , he commanded the Ass to rise , but he lay still as though he were dead : then did he beat him with a Cudgel , but that would not serve the turn , until he addressed his speech to the Ass , saying ( as before ) in open audience ; The Sultan hath commanded , that all the people shall ride out to morrow , and see the triumph , and that the fair Ladies will then ride upon the fairest Asses , and will give notable provender unto them , and every Ass shall drink of the sweet water of Nilus : and then lo the Ass did presently start up , and advance himself exceedingly . Lo ( quoth his Master ) now I have won : but in troth the Major hath borrowed mine Ass , for the use of the old ill-favoured Witch his wife : and thereupon immediately he hung down his ears , and halted down right , as though he had been stark lame . Then said his Master , I perceive you love young pretty wenches : at which words he looked up , as it were with joyful cheer . And then his Master did bid him go choose one that should ride upon him ; and he ran to a very handsome woman , and touched her with his head , &c. A Snake will never be brought to such familiarity , &c. Bodin saith , that this was a man in the likeness of an Ass , but I may rather think that he is an Ass in the likeness or a man. Well , to return to our Serpents , I will tell you a story concerning the charming of them , and the event of the same . In the City of Salisborough there was an Inchanter , that before all the people took upon him to conjure all the Serpents and Snakes within one mile compass into a great pit or dike , and there to kill them . When all the Serpents were gathered together , as he stood upon the brink of the pit , there came at the last a great and horrible Serpent , which would not be gotten down with all the force of his Incantations : so as ( all the rest being dead ) he flew upon the Inchanter , and clasped him in the midst , and drew him down into the said Dike , and there killed him . You must think that this was a Devil in a Serpents likeness , which for the love he bare to the poor Snakes , killed the Sorcerer ; to teach all other Witches to beware of the like wicked practice . And surely , if this be not true , there be a great number of lyes contained in M. Mal. and J. Bodin . And if this be well weighed , and conceived , it beateth down to the ground all those Witchmongers arguments , that contend to wring witching miracles out of this place . For they disagree notably , some denying , and some affirming that Serpents may be bewitched . Nevertheless because in every point you shall see how Popery agrees with Paganism , I will recite certain Charms against Vipers , allowed for the most part in and by the Church of Rome : as followeth . I conjure thee O Serpent in this hour , by the five holy wounds of our Lord , that thou remove not out of this place , but here stay , as certainly as God was born of a pure Virgine . Otherwise I conjure thee Serpent , In Nomine Patris , & Filii , & Spiritus sancti : I command thee Serpent by our Lady S. Mary , that thou obey me , as wax obeyeth the fire , and As fire obeyeth water ; that thou neither hurt me , nor any other Christian , as certainly as God was born of an immaculate Virgine , in which respect I take thee up , In Nomine Patris , & Filii , & Spiritus Sancti : Ely lash eiter , ely lash eiter , ely lash eiter . Otherwise , O Vermine , thou must come as God came unto the Jews . Otherwise , L. Varius saith , that Serpens quernis frondibus contracta , that a Serpent touched with Oak-leaves dieth , and stayeth even in the beginning of his going , if a feather of the bird Ibis be cast or thrown upon him : and that a Viper smitten or hot with a reed is astonied , and touched with a beechen branch is presently numme and stiffe . Here is to be remembred , that many use to boast that they are of S. Pauls race and kindred , shewing upon their bodies the prints of Serpents : which ( as the Papists affirm ) was incident to all them of S. Paul's stock . Marry they say herewithal , that all his kinsfolks can handle Serpents , or any poyson without danger . Others likewise have ( as they brag ) a Katharine-wheel upon their bodies , and they say they are kin to S. Katharine , and that they can carry burning-coals in their bare-hands , and dip their said hands in hot scalding liquor , and also go into hot Ovens . Whereof though the last be but a bare jest , and to be done by any that will prove ( as a bad fellow in London had used to do , making no tarriance at all therein : ) yet there is a shew made of the other , as though it were certain and undoubted ; by anointing the hands with the juyce of Mallows , Mercury , Urine , &c. which for a little time are defensatives against the scalding liquors , and scorching fires . But they that take upon them to work these mysteries and miracles , do indeed ( after rehearsal of these and such like words and Charms ) take up even in their bare hands , those Snakes and Vipers , and sometimes put them about their necks , without receiving any hurt thereby , to the terror and astonishment of the beholders , which naturally both fear and abhorre all Serpents . But these Charmers ( upon my word ) dare not trust to their Charms , but use such an Inchantment , as every man may lawfully use , and the lawful use thereof may bring to pass that they shall be in security , and take no harm , how much soever they handle them : marry with a woollen rag they pull out their teeth before-hand , as some men say ; but as truth is , they weary them , and that is of certainty . And surely this is a kind of Witchcraft , which I term private confederacy . Bodin saith , that all the Snakes in one Countrey were by Charms and Verses driven into another Region : perhaps he meaneth Ireland , where S. Patrik is said to have done it with his holiness , &c. James Sprenger and Henry Institor affirm , that Serpents and Snakes , and their skins exceed all other creatures for Witchcraft : insomuch as Witches do use to bury them under mens thresholds , either of the house or stalls , whereby barrenness is procured both to woman beasts : yea and that the very earth and ashes of them continue to have force of fascination . In respect whereof they wish all men now and then to dig away the earth under their thresholds , and to sprinkle holy water in the place , and also to hang boughs ( hallowed on Midsummer-day ) at the stall door where the Cattel stand : and produce examples thereupon , of Witches lies , or else their own , which I omit , because I see my Book groweth to be greater than I meant it should be . CHAP. XVI . Charms to carry Water in a Sieve ; to know what is spoken of us behind our backs for bleer eyes ; to make seeds to grow well ; of Images made of Wax ; to be rid of a Witch ; to hang her up ; notable authorities against waxen Images ; a Story bewraying the Knavery of waxen Images . LEonardus Vairus saith , that there was a Prayer extant , whereby might be carried in a Sieve , Water , or other Liquor : I think it was clam clay , which a crow taught a maid , that was promised a cake of so great quantity , as might be kneaded of so much Flour , as she could wet with the Water , that she brought in a Sieve , and by that means she clam'd it with Clay , and brought in so much Water , as whereby she had a great Cake , and so beguiled her Sisters , &c. And this Tale I heard among my Grannams Maids , whereby I can decipher this Witchcraft . Item , by the tingling of the Ear , men heretofore could tell what was spoken of them . If any see a Scorpion , and say this word ( Bud ) he shall not be stung or bitten therewith . These two Greek Letters π and A written in a Paper , and hung about ones neck , preserve the party from Bleereyedness . Cummin or Hempseed sown with cursing and opprobrious words grow the faster and the better . Berosus Anianus maketh Witchcraft of great Antiquity ; for he saith , that Cham , touching his Fathers naked Member , uttered a Charm , whereby his Father became emasculated or deprived of the Powers generative . A Charm teaching how to hurt whom you list with Images of Wax , &c. MAke an Image in his name , whom would hurt or kill , of new Virgin wax ; under the right Arm-poke whereof place a Swallows heart , and the liver under the left ; then hang about the neck thereof a new thred in a new Needle pricked into the member which you would have hurt , with the rehearsal of certain words ; which for the avoiding of foolish superstition and credulity in this behalf is to be omitted : And if they were inserted , I dare undertake they would do no harm , were it not to make fools , and catch Gudgins . Otherwise , Sometimes these Images are made of Brass , and then the hand is placed where the foot should be , and the foot where the hand , and the face downward . Otherwise , For a greater mischief , the like Image is made in the form of a man or woman , upon whose head is written the certain Name of the party ; and on his or her ribs these words , Ailif , casyl , zaze , hit , mel meltat ; then the same must be buried . Otherwise , in the dominion of Mars , two Images must be prepared , one of wax , the other of the earth of a dead man ; each Image must have in his hand a Sword wherewith a man hath been slain , and he that must be slain , may have his head thrust through with a Foin . In both must be written certain peculiar Characters , and then must they be hid in a certain place . Otherwise , to obtain a Womans Love , an Image must be made in the hour of Venus , of Virgin-wax , in the name of the beloved , whereupon a Character is written , and is warmed at a fire , and in doing thereof the name of some Angel must be mentioned . To be utterly rid of the Witch , and to hang her up by the hair , you must prepare an Image of the earth of a dead man to be baptized in another mans name , whereon the name , with a Character , must be written : then must it be perfumed with a rotten bone , and then these Psalms read backward ; Domine Dominus noster , Dominus illuminatio mea , Domine exaudi orationem meam , Deus laudem meam ne tacueris ; and then bury it , first in one place , and afterwards in another . Howbeit , it is written in the one and twentieth Article of the Determination of Paris , that to affirm that Images of Brass , Lead , Gold , of white or red Wax , or of any other Stuff , conjured , baptized , consecrated , or rather execrated through these Magical Arts at certain dayes , have wonderful vertues , or such as are avowed in their Books or Assertions , is error in faith , Natural Philosophy and true Astronomy ; yea it is concluded in the twenty second Article of that Council , that it is as great an Error to believe those things , as to do them . But concerning these Images , it is certain that they are much feared among the people , and much used among cousening Witches , as partly appeareth in this discourse of mine elsewhere , and as partly you may see by the Contents of this Story following . Not long sithence , a young Maiden ( dwelling at New Romny here in Kent ) being the Daughter of one M. L. Stuppeny ( late Jurat of the same Town , but dead before the Execution hereof ) and afterward the Wife of Thom. Eps ( who is at this instant Maior of Romny , was visited with sickness , whose Mother and Fatherinlaw being abused with credulity concerning Witches supernatural Power , repaired to a famous Witch called Mother Baker , dwelling not far from thence at a place called Stonestreet , who , according to Witches cousening Custom , asked whether they mistrusted not some bad Neighbour , to whom they answered that indeed they doubted a Woman near unto them ( and yet the same was of the honester and wiser sort of her Neighbours , reputed a good Creature . ) Nevertheless the Witch told them that there was great cause of their suspition : for the same , said she , is the very party that wrought the Maidens destruction , by making a heart of wax , and pricking the same with pins and needles ; affirming also that the same Neighbour of hers had bestowed the same in some secret corner of the House . This being believed , the House was searched by credible Persons , but nothing could be found . The Witch or Wise woman being certified hereof , continued her Assertion , and would needs go to the House where she her self ( as she affirmed ) would certainly find it . When she came thither , she used her Cunning , as it chanced , to her own confusion , or at leastwise to her detection ; for herein she did , as some of the wiser sort mistrusted that she would do , laying down privily such an Image , as she had before described , in a corner , which by others had been most diligently searched and looked into , and by that means her Cousenage was notably bewrayed . And I would wish that all Witchmongers might pay for their lewd repair to Inchanters , and consultation with Witches , and such as have familiar Spirits , as some of these did , and that by the Order of the High Commissioners , which partly for respect of Neigbourhood , and partly for other Considerations , I leave unspoken of . CHAP. XVII . Sundry sorts of Charms tending to divers Purposes ; and first , certain Charms to make Taciturnity in Tortures . IMparibus meritis tria Pendent Corpora ramis Dismas & Gestas , In medio est Divina Potestas , Dismas damnatur , Gestas ad astra levatur : Englished by Abraham Fleming : Three Bodies on a bough do hang , For merits of Inequality , Dismas and Gestas , in the midst The Power of the Divinity . Dismas is damnd , But Gestas lifted up above the Stars on high . Also this , Eructavit cor meum verbum bonum , veritatem nunquam dicam Regi . Otherwise , As the milk of our Lady was luscious to our Lord Jesus Christ ; so let this torture or rope be pleasant to mine arms and members . Otherwise , Jesus autem transiens per medium illorum ibat . Otherwise , You shall not break a bone of him . Counter-charms against these and all other Witchcrafts , in the saying also whereof Witches are vexed , &c. ERuctavit cor meum verbuus bonum , dicam cuncta opera mea regi . Otherwise , Domine labia mea aperies , & os meum annuntiabit veritatem . Otherwise , Contere brachia inqui rei , & lingua maligna sulvertatur . A Charm for the chin Cough . TAke three sips of a Chalice , when the Priest hath said Mass , and swallow it down with good Devotion . &c. For corporal or spiritual Rest . In nomine Patris , up and down , Et Filii & Spiritus sancti , upon my Crown , Crux Christi upon my Breast , Sweet Lady send me eternal Rest . Charms to find out a Thief . THe means how to find out a Thief , is thus ; Turn your face to the East , and make a Cross upon Chrystal with Oil Olive , and under the Cross write these two words ( Saint Helen . ) Then a Child that is innocent , and a chaste Virgin born in true Wedlock , and not base begotten , of the age of ten years , must take the Chrystal in his hand , and behind his back , kneeling on thy knees , thou must devoutly and reverently say over this Prayer thrice ; I beseech thee my Lady S. Helen , Mother of King Constantine , which didst find the Cross whereupon Christ died : by that holy devotion , and invention of the Cross , and by the same Cross , and by the joy which thou conceivedst at the finding thereof , and by the love which thou bearest to thy Son Constantine , and by the great goodness which thou dost alwayes use , that thou shew me in this Chrystal , whatsoever I ask or desire to know , Amen . And when the Child seeth the Angel in the Chrystal , demand what you will , and the Angel will make answer thereunto . Memorandum , that this be done just at the Sun-rising , when the weather is fair and clear . Cardanus derideth these and such like Fables , and setteth down his judgement therein accordingly , in the sixteenth Book De rerum var. These Conjurers and Coseners forsooth , will shew you in a Glass the Thief that hath stoln any thing from you , and this is their order . They take a Glass-vial full of holy Water , and set it upon a linnen cloth , which hath been purified , not only by washing , but by sacrifice , &c. On the mouth of the Vial or Urinal , two Olive-leaves must be laid across , with a little Conjuration said over it , by a child ; to wit thus , Angele bone , Angele candide , per tuam sanctitatem , meamque virginitatem , ostende mihi furem : with three Pater nosters , three Aves , and betwixt either of them a * Cross made with the nail of the Thumb upon the mouth of the Vial ; and then shall be seen Angels ascending and descending as it were Motes in the Sun-beams . The Thief all this while shall suffer great torments , and his Face shall be seen plainly , even as plainly I believe , as the Man in the Moon . For in truth , there are toyes artificially conveyed into glass , which will make the water bubble , and devices to make Images appear in the bubbles , as also there be Artificial Glasses , which will shew unto you that shall look thereinto , many Images of divers Forms , and some so small and curious , as they shall in favour resemble whomsoever you think upon . Look in John Bap. Neap. for the confection of such glasses . The subtilties hereof are so detected , and the mysteries of the glasses so common now , and their cosenage so well known , &c. that I need not stand upon the particular confutation hereof . Cardanus in the place before cited reporteth , how he tried with children these and divers circumstances , the whole illusion , and found it to be plain knavery and cosenage . Another way to find out a Thief that hath stoln any thing from you . GO to the Sea-side , and gather as many pebles as you suspect persons for that matter ; carry them home , and throw them into the fire , and bury them under the threshold , where the parties are like to come over . There let them lie three days , and then before sun-rising take them away . Then set a Porrenger full of water in a circle , wherein must be made crosses every way , as many as can stand in it ; upon the which must be written , Christ overcometh , Christ reigneth , Christ commandeth . The Porrenger also must be signed with a Cross , and a form of Conjuration must be pronounced . Then each stone must be thrown into the water , in the name of the suspected . And when you put in the stone of him that is guilty , the stone will make the water boil , as though glowing iron were put thereinto . Which is a meer knack of legierdemain , and to be accomplished divers wayes . To put out the Thiefs eye . REad the seven Psalms with the Letany , and then must be said a horrible prayer to Christ , and God the Father , with a curse against the Thief . Then in the midst of the step of your foot , on the ground where you stand , make a circle like an eye , and write thereabout certain barbarous names , and drive with a Coopers Hammer or Addes into the midst thereof a brazen nail consecrated , saying , Justus es Domine , & justa judicia tua . Then the Thief shall be bewrayed by his crying out . Another way to find out a Thief . STick a pair of Sheers in the rind of a Sieve , and let two persons set the top of each of their Forefingers upon the upper part of the Sheers , holding it with the Sieve up from the ground steadily , and ask Peter and Paul whether A. B. or C. hath stoln the thing lost , and at the nomination of the guilty person , the Sieve will turn round . This is a great practice in all Countries , and indeed a very bable . For with the beating of the pulse some cause of that motion ariseth , some other cause by the slight of the fingers , some other by the wind gathered in the Sieve to be staid , &c. at the pleasure of the holders . Some cause may be the imagination , which upon the conceit at the naming of the party , altereth the common course of the pulse , as may well be conceived by a Ring held steadily by a thred betwixt the finger and the thumb , over or rather in a goblet or glass ; which within short space will strike against the side thereof so many strokes as the holder thinketh it a clock , and then will stay : the which who so proveth shall find true . A Charm to find out or spoil a Thief . OF this matter , concerning the apprehension of Thieves by words , I will cite one Charm , called S. Adelberts curse ; being both for length of words sufficient to weary the Reader , and for substantial stuff comprehending all that appertaineth unto blasphemous speech or cursing , allowed in the Church of Rome , as an Excommunication and Inchantment . Saint Adelberts Curse or Charm against Thieves . BY the Authority of the Omnipotent Father , the Son , and the Holy Ghost , and by the holy Virgin Mary Mother of our Lord Jesus Christ , and the holy Angels and Archangels , and S. Michael , and S. John Baptist , and in the behalf of S. Peter the Apostle , and the residue of the Apostles , and of S. Stephen , and of all the Martyrs , of S. Sylvester , and of S. Adelbert , and all the Confessors , nd S. Alegand , and all the holy Virgins , and of all the Saints in Heaven and Earth , unto whom there is given power to bind and loose : we do excommunicate , damn , curse , and bind with the knots and bands of Excommunication , and we do segregate from the bounds and lists of our holy Mother the Church , all those Thieves , Sacrilegious persons , ravenous Catchers , Doers , Counsellers , Coadjutors , male or female , that have committed this theft or mischief , or have usurped any part thereof to their own use . Let their share be with Dathan and Abiran , whom the Earth swallowed up for their sins and pride , and let them have part with Judas that betrayed Christ , Amen : and with Pontius Pilat , and with them that said to the Lord , Depart from us , we will not understand thy wayes ; let their Children be made Orphans . Cursed be they in the Field , in the Grove , in the Woods , in their Houses , Barns , Chambers , and Beds ; and cursed be they in the Court , in the Way , in the Town , in the Castle , in the Water , in the Church , in the Churchyard , in the Tribunal-place , in Battel , in their Abode , in the Market-place , in their Talk , in Silence , in Eating , in Watching , in Sleeping , in Drinking , in Feeling , in Sitting , in Kneeling , in Standing , in Lying , in Idleness , in all their Work , in their Body and Soul , in their five Wits , and in every Place . Cursed be the fruit of their Wombs , and cursed be the fruit of their Lands , and cursed be all that they have . Cursed be their Heads , their Mouths , their Nostrils , their Noses , their Lips , their Jaws , their Teeth , their Eyes and Eye-lids , their Brains , the roof of their Mouths , their Tongues , their Throats , their Breast , their Hearts , Bellies , their Livers , all their Bowels , and their Stomach . Cursed be their Navels , their Spleens , their Bladder . Cursed be their Thighs , their Legs , their Feet , their Toes , their Necks , their Shoulders . Cursed be their Backs , cursed be their Arms , cursed be their Elbows , cursed be their Hands , and their Fingers , cursed be both the Nails of their hands and feet ; cursed be their Ribs and their Genitals , and their Knees , cursed be their Flesh , cursed be their Bones , cursed be their Blood , cursed be the Skin of their Bodies , cursed be the Marrow in their Bones , cursed be they from the Crown of the Head to the sole of the Foot : and whatsoever is betwixt the same , be it accursed ; that is to say , their five Senses , to wit , their Seeing , their Hearing , their Smelling , their Tasting , and their Feeling . Cursed be they in the holy Cross , in the Passion of Christ , with his five Wounds , with the effusion of his Blood , and by the milk of the Virgin Mary . I conjure thee Lucifer , with all thy Souldiers , by the * Father , the Son and the Holy Ghost , with the Humanity and Nativity of Christ , with the Vertue of all Saints , that thou rest not day nor night , till thou bringest them to destruction , either by drowning or hanging , or that they be devoured by wild Beasts , or burnt , or slain by their Enemies , or hated of all men living . And as our Lord hath given Authority to Peter the Apostle , and his Successors , ( whose place we occupy , and to us ( though unworthy ) That whatsoever we binde on Earth , shall be bound in Heaven : and whatsoever we loose on Earth , shall be loosed in Heaven ; so we accordingly , if they will not amend , do shut from them the Gates of Heaven , and deny unto them Christian Burial , so as they shall be buried in Asses Leaze . Furthermore , cursed be the ground wherein they are buried , let them be confounded in the last day of Judgement , let them have no conversation among Christians , nor be houseled at the hour of Death , let them be made as dust before the face of the wind : and as Lucifer was expelled out of heaven , and Adam and Eve out of Paradise ; so let them be expelled from the day-light . Also let them be joyned with those , to whom the Lord saith at the Judgment , Go ye cursed into everlasting fire , which is prepared for the Devil and his Angels , where the worm shall not die , nor the fire be quenched . And as the candle , which is thrown out of my hand here , is put out ; so let their works and their soul be quenched in the stench of Hell-fire , except they restore that which they have stoln , by such a day : and let every one say , Amen . After this must be sung * In media vita in morte sumus , &c. This terrible curse with Bell , Book , and Candle added thereunto , must needs work wonders : howbeit among Thieves it is not much weighed , among wise and true men it is not well liked , to them that are robbed it bringeth small relief : the Priests stomach may well be eased , but the goods stoln will never the sooner be restored . Hereby is bewrayed both the malice and folly of Popish Doctrin , whose uncharitable impiety is so impudently published , and in such order uttered , as every sentence ( if opportunity served ) might be proved both heretical and diabolical . But I will answer this cruel curse with another curse far more mild and civil , performed by as honest a man ( I dare say ) as he that made the other , whereof mention was lately made . So it was , that a certain Sir John , with some of his company , once went abroad a jetting , and in a Moon-light Evening robbed a Millers Weir and stole all his Eels . The poor Miller made his moan to Sir John himself , who willed him to be quiet ; for he would so curse the Thief , and all his Confederates , with Bell , Book and Candle , that they should have small joy of their Fish . And therefore the next Sunday , Sir John got him to the Pulpit , with his Surplice on his back , and his Stole about his neck , and pronounced these words following in the audience of the people . All you that have stoln the Millers Eeles , Laudate Dominum de Coelis ; And all they have consented thereto , Benedicamus Domino . Lo ( saith he ) there is sauce for your Eeles my Masters . Another Inchantment . CErtain Priests use the hundred and eighth Psalm as an Inchantment or Charm , or at leastwise saying , that against whomsoever they pronounce it , they cannot live one whole year at the uttermost . CHAP. XVIII . A Charm or Experiment to find out a Witch . IN die dominico sotularia juvenum axungia seu pinguedine porei , ut moris est , pro restauratione fieri perangunt : and when she is once come into the Church , the Witch can never get out , until the searchers for her give her express leave to depart . But now it is necessary to shew you how to prevent and cure all mischiefs wrought by these Charms and Witchcrafts , according to the opinion of M , Mal. and others . One principal way is to nail a Horse-shoe at the inside of the outmost threshold of your House , and so you shall be sure no Witch shall have power to enter thereinto . And if you mark it , you shall find that rule observed in many Countrey-houses . Otherwise : Item the triumphant title to be written . crosswise , in every corner of the house , thus : Jesus ✚ Nazarenus ✚ Rex ✚ Judaeorum ✚ Memorandum , you may joyn herewithal , the Name of the Virgin Mary , or of the four Evangelists , or Verbum caro factum est . Otherwise : Item in some Countries they nail a Wolfs head on the door . Otherwise : Item they hang Scilla , ( which is either a Root , or rather in this place garlick ) in the roof of the House , for to keep away Witches and Spirits : and so they do Alicium also . Otherwise : Item Perfume made of the gall of a black Dog , and his blood besmeared on the posts and walls of the House , driveth out of the doors both Devils and Witches . Otherwise : The House where Herba betonica is sown , is free from all mischiefs : Otherwise : It is not unknown that the Romish Church allowed and used the smoak of Sulphur , to drive Spirits out of their houses ; as they did Frankincense and Water hallowed . Otherwise : Apuleius faith , that Mercury gave to Ulysses , when he came neer to the Inchantress Circe , an herb called Verbascum , which in English is called Mullein , or Tapsus barbatus , or Longwoort ; and that preserved him from the Inchantments . Otherwise : Item Pliny and Homer both do say , that the Herb called Moly is an excellent herb against Inchantments , and say all , that thereby Ulysses escaped Circes her Sorceries and Inchantments . Otherwise also diverse wayes they went to work in this case , and some used this Defensive , some that Preservative against Incantations . And herein you shall see , not only how the Religion of Papists and Infidels agree ; but also how their Ceremonies and their Opinions are all one concerning Witches and Spirits . For thus writeth Ovid touching that matter . Térque senem flammâ ter aquâ , ter sulphuro lustrat : Englished by Abraham Fleming : She purifies with fire thrice Old hoary-headed Aeson , With water thrice , and sulphur thrice , As she thought meet in reason . Again the same Ovid cometh in as before : Advenient , quae lustret anus , lectumque locumque , Deferat & tremula sulphur & ova manu . Englished by Abraham Fleming : Let some old Women hither come , And purge both bed and place , And bring in trembling hand new eggs And sulphur in like case . And Virgil also harpeth upon the like string : — baccare frontem Cingite , ne vati noceat mala lingua futuro : Englished by Abraham Fleming : Of berry-bearing baccar bowze Awreath or Garland knit , And round about his head and browze See decently it sit ; That of an ill talking tongue Our future Poet be not stung . Furthermore , was it not in times of Tempests , the Papists use , or superstition to ring their Bells against Devils ; trusting rather to the conging of their Bells , than to their own cry unto God with Fasting and Prayer , assigned by him in all adversities and dangers : according to the order of the Thracian Priests , which would roar and cry , with all the noise they could make , in those tempests . Olaus Gothus saith , that his Countrymen would shoot in the Air , to assist their Gods , whom they thought to be then together by the ears with others , and had consecrated Arrows , called Sagittae Joviales , even as our Papists had . Also in stead of Bells , they had great Hammers , called Mallei Joviales , to make a noise in time of thunder . In some Countries they run out of the doors in time of Tempest , blessing themselves with a Cheese , whereupon there was a Cross made with a Ropes end upon Ascension day . Also three Hailstones to be thrown into the fire in a Tempest , and thereupon to be said three Pater Nosters , and three Aves , S. Johns Gospel , and In fine fugiat Tempestas , is a present Remedy . Item , to hang an egg laid on Ascension day in the roof of the House , preserveth the same from all hurts . * Item , I conjure you hail and wind by the five wounds of Christ , by the three nails which pierced his hands and his feet , and by the four Evangelists , Matthew , Mark , Luke and John , that thou come down dissolved into water . Item , it hath been an usual matter , to carry out in tempests the Sacraments and Reliques , &c. Item , against storms , and many dumb Creatures , the Popish Church useth Excommunication as a principal Charm. And now to be delivered from Witches themselves , they hang in their Entries an herb called Pentaphyllon , Cinquefoil , also an Olive-branch , also Frankincense , Myrrh , Valerian , Verven , Palm , Antirchmon , &c. also Haythorn , otherwise White-thorn gathered on Mayday : also the smoak of a Lappoints feathers driveth Spirits away . There be innumerable Popish Exorcisms and Conjurations for Herbs and other things , to be thereby made wholesom both for the bodies and souls of Men and Beasts , and also contagion of Weather . Memorandum , that at the gathering of these Magical herbs , the Credo is necessary to be said , as Vairus affirmeth ; and also the Pater noster , for that is not superstitious . Also Sprenger saith , that to throw up a black Chicken in the Air , will make all tempests to cease : so it be done with the hand of a Witch . If a soul wander in the likeness of a man or woman by night , molesting men , with bewailing their torments in Purgatory , by reason of Tithes forgotten , &c. and neither Masses nor Conjurations can help ; the Exorcist in his Ceremonial Apparel must go to the Tomb of that body , and spurn thereat with his foot , saying , Vade ad Gehennam , Get thee packing to Hell : and by and by the soul goeth thither , and there remaineth for ever . Otherwise , if there be no Masses of purpose for this matter , to unbewitch the bewitched . Otherwise , You must spet in the Piss-pot , where you have made water . Otherwise , Spet into the shoe of your right foot , before you put it on : and that Vairus saith is good and wholsom to do , before you go into any dangerous place . Otherwise , that neither Hunters nor their Dogs may be bewitched , they cleave an oaken branch , and both they and their Dogs pass over it . Otherwise , S. Augustine saith , that to pacifie the God Liber , whereby Women might have fruit of the seeds they sow , and that their Gardens and Fields should not be bewitched , some chief grave Matron used to put a Crown upon his genital Member , and that must be publiquely done . To spoil a Thief , a Witch , or any other Enemy , and to be delivered from the evil . UPon the Sabbath day before Sun-rising , cut a Hazel-wand , saying , I cut thee O bough of this Summers growth , in the name of him whom I mean to beat or maim . Then cover the Table , and say ✚ In nomine Patris ✚ & Filii ✚ & Spiritus sancti ✚ ter . And striking thereon , say as followeth ( english he that can ) Drech , myroch , esenaroth ✚ betu ✚ baroch ✚ ass ✚ maaroth ✚ : and then say , Holy Trinity punish him that hath wrought this mischeif , and take it away by thy great justice ; Eson ✚ elion ✚ emaris , ales , age ; and strike the carpet with your wand . A notable Charm or Medicine to pull out an Arrow-head , or any such thing that sticketh in the flesh or bones , and cannot otherwise be had out . SAy three several times kneeling , Oremus , praeceptis salutaribus moniti , Pater noster , Ave Maria. Then make a Cross , saying , The Hebrew Knight strake our Lord Jesu Christ , and I beseech thee , O Lord Jesu Christ ✚ by the same iron , spear , blood , and water , to pull out this iron : In nomine Patris ✚ & . Filii ✚ & Spiritus sancti ✚ . Charms against a quotidian Ague . CUt an Apple in three pieces , and write upon the one , The Father is uncreated : upon the other , The Father is incomprehensible : upon the third , The Father is eternal : Otherwise , Write upon a Mass-cake cut in three pieces , O Ague to be worshipped : on the second , O sickness to be ascribed to health and joyes ; on the third , Pax ✚ max ✚ fax ✚ and let it be eaten fasting . Otherwise , Paint upon three like pieces of a Mass-cake , Pater pax ✚ Adonai ✚ Filius vita ✚ Sabbaoth ✚ Spiritus sanctus ✚ Tetragrammaton ✚ and eat it , as is aforesaid . For all manner of Agues intermittent . JOyn two little sticks together in the midst , being of one length , and hang it about your neck in the form of a Cross . Otherwise , For this Disease , the Turks put within their Doublet a ball of wood , with another piece of wood , and strike the same , speaking many frivolous words . Otherwise , Certain Monks hanged scrolls about the necks of such as were sick , willing them to say certain Prayers at each fit , and at the third fit to hope well ; and made them believe that thereby they should receive cure . Periapts , Characters , &c. for Agues , and to cure all Diseases , and to deliver from all evil . THe first Chapter of St. Johns Gospel in small letters consecrated at a Mass , and hanged about ones neck , is an incomparable Amulet or Tablet , which delivereth from all Witchcrafts and devilish Practices . But me thinks , if one should hang a whole Testament , or rather a Bible , he might beguile the Devil terribly . For indeed so would have S. Bernard have done , whom the Devil told , that he could shew him seven verses in the Psalter , which being daily repeated , would of themselves bring any man to Heaven , and preserve him from hell . But when St. Bernard desired the Devil to tell him which they were , he refused , saying , he might then think him a fool so to prejudice himself . Well ( quoth St. Bernard ) I will do well enough for that , for I will daily say over the whole Psalter . The Devil hearing him say so , told him which were the verses , lest in reading over the whole Psalter daily , he should merit too much for others . But if the hanging of St. Johns Gospel about the neck be so beneficial , how if one should eat up the same ? More Charms for Agues . TAke the Party by the hand , and say , Aeque facilis sit tibi haec febris , atque Mariae Virgini Christi partus . Otherwise , Wash with the Party , and privily say this Psalm , Exaltabo te Deus meus , rex , &c. Otherwise , Wear about your neck a piece of a nail taken from a Cross , and wrapped in wool . Otherwise drink wine , wherein a Sword hath been drowned that hath cut off ones head . Otherwise , take three consecrated Mass-cakes , and write upon the first , Qualis est Pater , talis est vita : on the second , Qualis est Filius , talis est sanctus ; on the third , Qualis est Spiritus , tale est remedium . Then give them to the sick man , enjoyning him to eat none other thing that day wherein he eateth any of them , nor yet drink ; and let him say fifteen Pater nosters , and as many Aves , in the honour and praise of the Trinity . Otherwise , Lead the sick man on a Friday before Sun-rising towards the East , and let him hold up his hands towards the Sun , and say , This is the day wherein the Lord God came to the Cross . But as the Cross shall never more come to him ; so let never the hot or cold fit of this Ague come any more unto this man , In nomine Patris ✚ & Fi ✚ lii , & Spiritus ✚ sancti ✚ . Then say seven and twenty Pater nosters , and as many Aves , and use this three days together . Otherwise , Fécana , cagéti , daphnes , gebáre , gedáco Gébali stant , sed non stant phebas , hecus , & hedas . Every one of these words must be written upon a piece of bread , and be given in order one day after another to the sick body , and so must he be cured . This saith Nicholas Hemingius he chanced to read in the Schools in jest ; so as one noting the words , practised the medicine in earnest ; and was not only cured himself , but also cured many others thereby . And therefore he concludeth , that this is a kind of miraculous cure , wrought by the illusion of the Devil : whereas in truth , it will fall out most commonly , that a Tertian Ague will not hold any man longer than so , though no medicine be given , or any words spoken . Otherwise , This word , Abra cadabra written on a paper , with a certain Figure joyned therewith , and hanged about ones neck , helpeth the Ague . Otherwise , let the urine of the sick body made early in the morning be softly . heated nine dayes together continually , until all be consumed into vapour . Otherwise , A Cross made of two little twigs joyned together , wherewith when the Party is touched , he will be whole , specially if he hear it about his neck . Otherwise , Take a like quantity of water out of three Ponds of equal bigness , and taste thereof in a new earthen Vessel , and drink of it when the fit cometh . In the year of our Lord , 1568. the Spaniards and Italians received from the Pope , this Incantation following ; whereby they were promised both Remission of Sins , and good success in their Wars in the Low-Countries . Which whether it be not as prophane and impious , as any Witches Charm , I report me to the indifferent Reader . ✚ Crucem pro nobis subiit ✚ & stans in illo sitiit ✚ Jesus sacratis manibus , clavis ferreis , pedibus perfossis , Jesus , Jesus , Jesus : Domine libera nos ab hoc malo , & ab hac peste : then three Pater nosters , and three Ave Maries , Also the same year their Ensigns were by the Authority aforesaid conjured with certain Ceremonies , and consecrated against their Enemies . And if you read the Histories of these Wars , you may see what victory they gained hereby . Item , they baptised their chief Standard , and gave it to name St. Margaret , who overthrew the Devil . And because you shall understand the mysterie hereof , I have the rather set it down elsewhere , being indeed worth the reading . For a bloody Flux , or rather an Issue of blood . TAke a cup of cold water , and let fall thereinto three drops of the same blood , and between each drop say a Pater noster , and an Ave , then drink to the Patient , and say , who shall help you ? The Patient must answer St. Mary . Then say you , St. Mary stop the Issue of blood . Otherwise , Write upon the Patients forehead with the same blood , Consummatum est . Otherwise , say to the Patient , Sanguis mane in te , sicut fecit Christus in se ; Sanguis mane in tua vena , sicut Christus in suapoena ; Sanguis mane fixus , sicut Christus quando fuit crucifixus . Otherwise , as followeth . In the blood of Adam death was taken ✚ In the blood of Christ it was all to shaken ✚ And by the same blood I do thee charge , That thou do run no longer at large . Otherwise , Christ was born at Bethelem , and suffered at Jerusalem where his blood was troubled . I command thee by the Vertue of God , and through the help of all Saints , to stay even as Jordan did , when John baptised Christ Jesus ; In nomine Patris ✚ & Flii ✚ & Spiritus sancti ✚ . Otherwise , Put thy nameless singer in the Wound , and make therewith three Crosses upon the Wound , and say five Pater nosters , five Aves , and one Credo , in the honour of five Wounds . Otherwise , Touch that part and say , De latere ejus exivit sanguis & aqua ! Otherwise , In Nomine Patris ✚ & Filii ✚ Spiritus sancti ✚ &c. Chimratchara , sarite , confirma , consona , Imohalite , Otherwise , Sepa ✚ sepagoga ✚ sta sanguis in Nomine Patris ✚ podendi ✚ & Filii ✚ podera ✚ & Spiritus sancti ✚ pandorica ✚ pax tecum , Amen . Cures commenced and finished by Witchcraft . THere was a jolly fellow that took upon him to be a notable Chirurgion , in the Dutchy of Mentz , 1567. to whom there resorted a Gentleman that had been vexed with Sickness , named Elibert , having a Kerchief on his head , according to the guise of sick folk . But the Chirurgion made him pull off his Kerchief , and willed him to drink with him freely . The sick man said he durst not ; for he was forbidden by Physicians so to do . Tush ( said this Cunning man ) they know not your Disease , be ruled by me , and take in your drink lustily . For he thought that when he was well tippled , he might the more easily beguile him in his Bargain , and make his reward the greater , which he was io receive in part aforehand . When they had well drunk , he called the sick man aside , and told him the greatness and danger of his Disease , and how that it grew by means of Witchcraft , and that it would be universally spread in his House , and among all his Cattel , if it were not prevented : and impudently perswaded the sick man to receive cure of him . And after Bargain made , he demanded of the sick man , whether he had not at any home , whom he might assuredly trust ? The sick man answered , that he had a Daughter and a Servant . The Cousener asked how old his Daughter was ? The Patient said twenty . Well ( said the Cousener ) that is fit for our turn . Then he made the Mother and Father to kneel on their knees to their Daughter , And to desire her in all things to obey the Physitian , and that she would do in every thing as he commandest her ; Otherwise her Father could not be restored to his health . In which respect her Parents humbly besought her on their knees so to do . Then he assigned her to bring him into his Lodging her Fathers hair , and her Mothers , and of all those which he kept in his House , as well of men and women , as also of his cattel . When she came therewith unto him , according to the match made , and her Parents Commandment , he led her down into a low Parlour , where having made a long speech , he opened a Book that lay on the boord , and layeth thereon two Knives across , with much circumstance of words . Then conjureth he , and maketh strange Characters , and at length he maketh a circle on the ground , wherein he causeth her to stick one of those conjured Knives ; and after many more strange words , he maketh her stick the other Knife beside it . Then fell down the maid in a a swoon for feat ; so as he was fain to frote her , and put a sop into her mouth , after the receipt whereof she was fore troubled and amazed . Then he made her breasts to be uncovered , so as when they were bare , he dallied with with them , diversly and long together . Then he made her lie right upward , all uncovered , and bare below her paps . Wherein the Maid being loth to obey him , resisted , and in shame forbad that villany . Then said the Knave ; Your Fathers destruction is at hand ; for except you will be ruled , he and all his Family shall sustain greater grief and inconvenience , then is yet happened unto him : And no Remedy , except you will seek his utter overthrow , I must have carnal Copulation with you : and therewithal fell into her bosom , and overthrew her and her Virginity . So did he the second day , and attempted the like on the third day : But he failed then of his purpose , as the Wench confessed afterwards . In the mean time he ministred so cruel Medicines to the sick man , that through the Torments thereof he feared present death , and was fain to keep his bed , whereas he walked about before very well and lustily . The Patient in his Torments calleth unto him for Remedy , who being slack and negligent in that behalf , made room for the Daughter to accompany her Father , who asked her what she thought of the Cure , and what hope she had of his Recovery ? Who with tears remained silent , as being oppressed with grief ; till at the last in abundance of sorrow she uttered the whole matter to her Father . This doth Johannes Wierus report , saying , that it came unto him by the lamentable relation of the Father himself . And this is here at this time for none other purpose rehearsed , but that men may hereby learn to take heed of such consening Merchants , and know what they be that take upon them to be cunning in Witchcraft , lest they be bewitched ; As Master Elibert and his Daughter were . Another Witchcraft or Knavery practised by the same Chirurgion . THis Chirurgion ministred to a Nobleman , that lay sick of an Ague , offering unto him three pieces of a Root to be eaten at three morsels , saying to the first , I would Christ had not been born ; unto the second , I would he had not suffered ; unto the third , I would he had not risen ag●●● And then putting them about the sick mans neck , said , Be of good chear ; And if he lost them , whosoever took them up , should therewithall take away his Ague . Otherwise , Jesus Christ which was born , driver thee from this infirmity ✚ Jesus Christ which died ✚ deliver thee from this infirmity ✚ Jesus Christ which rose again ✚ deliver thee from this infirmity . Then daily must be said five Pater nosters and five Aves . Another Experiment for one bewitched . ANother such cousening Physician perswaded one which had a Timpany that it was one old Viper , and two young maintained in his belly by Witchcraft . But being watched , so as he could not convey Vipers into his ordure or excrements , after his purgations , at length he told the party , that he should suffer the pains of Childbirth , if it were not prevented ; and therefore he must put his hand into his Breech , and take out those worms there . But the Mother of the sick party , having warning hereof , said she could do that her self . So the Cousener was prevented , and the Party died only of a Timpany , and the Knave ran out of the Countrey . Otherwise . MOnsieur Bodin telleth of a Witch , who undertaking to cure a Woman bewitched , caused a Mass to be sung at Midnight in our Ladies Chappel . And when she had overlain the sick party , and breathed certain words upon her , she was healed . Wherein Bodin saith , she followed the example of Elisha the Prophet , who raised the Shunamits Son. And this Story must needs be true ; for Goodman Hardivin Blesensis his Host at the Sign of the Lion told him the Story . A Knack to know whether you be Bewitched or no , &c. IT is also expedient to learn how to know whether a sick man be bewitched or no ; this is the practice thereof . You must hold molten Lead over the sick body , and pour it into a Poringer full of water ; and then if there appear upon the Lead any Image , you may know the party is bewitched . CHAP. XIX . That one Witchcraft may lawfully meet with another . SCotus , Hostiensis , Gofridus , and all the old Canonists agree , that it is lawful to take away Witchcraft by Witchcraft , Et vana vanis contundere . And Scotus saith , It were folly to forbear to encounter Witchcraft by Witchcraft , for ( saith he ) there can be none inconvenience therein , because the overthrower of Witchcraft assenteth not to the works of the Devil . And therefore he saith further , that it is meritorious so to extinguish and overthrow the Devils works . As though he should say , It maketh no matter , though S. Paul say , Non facies malum ut inde veniat bonum , Thou shalt not do evil , that good may come thereof . Lombertus saith , that Witchcraft may be taken away by that means whereby it was brought . But Gofridus inveyeth sore against the oppugners thereof . Pope Nicholas the fifth gave indulgence and leave to Bishop Miraties ( who was so bewitched in his privities , that he could not use the gift of Venery ) to seek remedy at Witches hands . And this was the clause of his dispensation , Ut ex duolus malis fugiatur majus , that of two evils , the greater should be avoided . And so a Witch , by taking his doublet cured him , and killed the other Witch ; as the story saith , which is to be seen in M. Mal. and divers other Writers . CHAP. XX. Who are Priviledged from Witches ; what bodies are aptest to be bewitched , or to be Witches ; why women are rather Witches than men , and what they are . NOw if you will know who and what persons are priviledged from Witches , you must understand , that they be even such as cannot be bewitched . In the number of whom first be the Inquisitors , and such as exercise publick justice upon them . Howbeit , * a Justice in Essex , whom for divers respects I have left unnamed , not long since thought he was bewitched , in the very instant whiles he examined the Witch , so as his leg was broken thereby , &c. which either was false , or else this rule untrue , or both rather injurious unto Gods Providence . Secondly , such as observe duly the Rites and Ceremonies of the holy Church , and worship them with reverence , through the sprinkling of holy Water , and receiving consecrated Salt , by the lawful use of Candles hallowed on Candlemas-day , and green leaves consecrated on Palm-sunday ( which things they say the Church useth for the qualifying of the Devils power ) are preserved from Witchcraft . Thirdly , some are preserved by their good Angels , which attend and wait upon them . But I may not omit here the reasons which they bring to prove what bodies . are the more apt and effectual to execute the art of fascination . And that is first they say , the force of celestial bodies , which indifferently communicated their vertues unto Men , Beasts , Trees , Stones , &c. But this gift and natural influence of fascination may be increased in man , according to his affections and perturbations , as through anger , fear , love , hate , &c. For by hate ( saith Varius ) entereth a fiery inflammation into the eye of man , which being violently sent out by beams and streams , &c. infect and bewitch those bodies against whom they are opposed . And therefore he saith ( in the favour of women ) that is the cause that women are oftner found to be Witches than men . For ( saith he ) they have an unbridled force of fury and concupiscence naturally , that by no means it is possible for them to temper or moderate the same . So as upon every trifling occasion , they ( like brute beast ) fix their furious eyes upon the party whom they bewitch . Hereby it cometh to pass , that whereas women having a marvellous sickle nature , what grief soever happeneth unto them , immediately all peaceableness of mind departeth ; and they are so troubled with evill humours , that outgo their venemous exhalation , ingendered through their ill-favoured dyet ; and increased by means of their pernicious excrements which they expel . Women are also ( saith he ) monethly filled full of superfluous humors , and with them the melancholike blood boileth ; whereof spring vapours , and are carried up , and conveyed through the nostrils and mouth , &c. to the bewitching of whatsoever it meeteth : For they belch up a certain breath , wherewith they bewitch whomsoever they list . And of all other women , lean , hollow-eyed , old , beetle-browed women ( saith he ) are the most infectious . Marry he saith , that hot , subtil , and thin bodies are most subject to be bewitched , if they be moist , and all they generally , whose veins , pipes , and passages of their bodies are open . And finally he saith , that all beautiful things whatsoever , are soon subject to be bewitched ; as namely goodly young men , fair women , such as are naturally born to be rich , goodly Beasts , fair Horses , rank Corn , beautiful Trees , &c. Yea a friend of his told him , that he saw one with his eye break a precious stone in pieces . And all this he telleth as soberly , as though it were true . And if it were true , honest women may be Witches , in despight of all Inquisitors : neither can any avoid being a Witch , except she lock herself up in a chamber . CHAP. XXI . What Miracles Witchmongers report to have been done by Witches words , &c. Contradictions of Witchmongers among themselves ; how Beasts are cured hereby ; of bewitched Butter ; a Charm against Witches , and a counter-Charm , the effect of Charms and words proved by L. Varius to be wonderful . IF I should go about to recite all Charms , I should take an infinite work in hand : For the Witching Writers hold opinion , that any thing almost may be thereby brought to pass ; and that whether the words of the Charm be understandable or not , it skilleth not : so the Charmer have a steddy intention to bring his desire about . And then what is it that cannot be done by words ? For L. Varius saith , that old women have infeebled and killed Children with words , and have made women with child miscarry ; they have made men pine away to death ; they have killed Horses , deprived Sheep of their Milk ; * transformed Men into Beasts , flown in the air , tamed and stayed wild Beasts , driven all noisome Cattel and Vermine from Corn , Vines and Herbs , stayed Serpents , &c. and all with words . Insomuch as he saith , that with certain words spoken in a Bulls ear by a Witch , the Bull hath fallen down to the ground as dead . Yea some by vertue of words have gone upon a sharp sword , and walked upon hot glowing coals , without hurt ; with words ( saith he ) very heavy weights and burthens have been lifted up ; and with words wild Horses and wild Bulls have been tamed , and also mad Dogs ; with words they have killed Worms and other Vermin , and stayed all manner of Bleeding and Fluxes : with words all the diseases in mans body are healed , and wounds cured ; Arrows are with wonderful strangeness and cunning plucked out of mens bones . Yea ( saith he ) there be many that can heal all bitings of Dogs , or stingings of Serpents , or any other poyson : and all with nothing but words spoken . And that which is most strange , he saith , that they can remedy any stranger , and him that is absent , with that very Sword wherewith they are wounded . Yea and that which is beyond all admiration , if they stroke the Sword upwards with their fingers , the party shall feel no pain : whereas if they draw their finger downwards thereupon , the party wounded shall feel intolerable pain , with a number of other cures , done altogether by the vertue and force of words uttered and spoken . Where , by the way , I may not omit this special note given by M. Mal. to wit , that holy Water may not be sprinkled upon bewitched Beasts , but must be poured into their mouths . And yet he and also Nider say , that it is lawful to bless and sanctifie beasts as well as men ; both by Charms written , and also by holy words spoken : For ( saith Nider ) if your Cow be bewitched , three Crosses , three Pater-nosters , and three Aves will certainly cure her ; and likewise all other Ceremonies Ecclesiastical . And this is a sure Maxime , that they which are delivered from Witchcraft by shrift , are ever after in the night much molested ( I believe by their ghostly Fathers . ) Also they lose their Money out of their Purses and Caskets , as M. Mal. saith he knoweth by experience . Also one general Rule is given by M. Mal. to all Butter-wives , and dairy Maids , that they neither give nor lend any Butter , Milk , or Cheese , to any Witches , which always use to beg thereof , when they mean to work mischief to their Kine or white-meats . Whereas indeed there are in Milk three substances commixed ; to wit , Butter , Cheese and Whey ; if the same be kept too long , or in an evil place , or be sluttishly used , so as it be stale and sower , which happeneth sometimes in the Winter , but oftner in the Summer ; when it is over the fire , the Cheese and Butter runneth together , and congealeth , so as it will rope like Birdlime , that you may wind it about a stick , and in short space it will be so dry , as you may beat it to powder . Which alteration being strange , is wondered at and imputed to Witches . And herehence sometimes proceedeth the cause why Butter cometh not , which when the countrey people see that it cometh not , then get they out of the suspected Witches house a little Butter , whereof must be made three Balls , in the Name of the holy Trinity ; and so if they be put into the Chern , the Butter will presently come , and the Witchcraft will cease ; Sic ars deluditur arte . But if you put a little Sugar or Sope into the Chern , among the Cream , the Butter will never come , which is plain Witchcraft , if it be closely , cleanly , and privily handled . There be twenty several ways to make your Butter come , which for brevity I omit ; as to bind your Chern with a Rope , to thrust thereinto a red hot Spit , &c. but your best remedy and surest way is , to look well to your Dairy-maid or Wife , that she neither eat up the Cream , nor sell away your Butter . A Charm to find her that bewitched your Kine . PUt a pair of Breeches upon the Cows head , and beat her out of the pasture with a good Cudgel upon a fryday , and she will run right to the Witches door , and strike thereat with her horns . Another , for all that have bewitched any kind of Cattel . WHen any of your Cattel are killed with Witchcraft , haste you to the place where the carcase lieth , and trail the bowels of the beast unto your house , and draw them not in at the door , but under the threshold of the house into the Kitchin ; and there make a fire , and set over the same a grediron , and thereupon lay the inwards or the bowels , and as they wax hot , so shall the Witches entrails be molested with extreme heat and pain . But then must you make fast your doors , left the Witch come and fetch away a cole of your fire : for then ceaseth her torments . And we have known saith M. Mal. when the Witch could not come in , that the whole house hath been so darkned , and the air round about the lame so troubled , with such horrible noise and Earth-quakes , that except the door had been opened , we had thought the house would have fallen on our heads . Thomas Aquinas , a principal treater herein , alloweth Conjurations against the changlings , and in divers other cases : whereof I will say more in the word Jidoni . A special Charm to preserve all Cattel from Witchcraft . AT Easter you must take certain drops that lie uppermost of the holy Paschal Candle , and make a little Wax-candle thereof : and upon some Sunday morning rathe , light it , and hold it , so as it may drop upon and between the horns and ears of the Beast , saying , In Nomine Patris , & Filii , & duplex ss . and burn the Beast a little between the horns on the ears with the same Wax , and that which is left thereof , stick it in cross-wise about the stable or stall , or upon the threshold , or over the door , where the Cattel use to go in and out , and for all that year your Cattel shall never be bewitched . Otherwise , Jacobus de Chusa Carthusiannus sheweth how bread , water and salt is conjured , and saith , that if either man or beast receive holy bread , and holy water nine days together , with three Pater-nosters , and three Aves , in the honour of the Trinity , and of S. Hubert , it preserveth that man or beast from all diseases , and defendeth them against all assaults of Witchcraft , of Satan , or of a mad Dog , &c. Lo this is their stuffe , maintained to be at the least effectual , if not wholesom , by all Papists and Witchmongers , and specially of the last and proudest writers . But to prove these things to be effectual , God knoweth their seasons are base and absurd . For they write so , as they take the matter in question as granted , and by that means go away therewith . For L. Vairus saith in the beginning of his Book , that there is no doubt of this supernatural matter , because a number of Writers agree herein , and a number of stories confirm it , and many Poets handle the same argument , and in the twelve Tables there is a law against it , and because the consent of the common people is fully with it , and because immoderate praise is to be approved a kind of Witchcraft , and because old women have such Charms and superstitious means as preserve themselves from it , and because they are mocked that take away the credit of such miracles , and because Solomon saith , Fascinatio malignitatis obscurat bona , and because the Apostle saith , O insensati Galatae , quis vos fascinavit ? And because it is written , Qui timent te , videbunt me . And finally he saith , lest you should seem to distrust and detract any thing from the credit of so many grave men , from Histories , and common opinion of all men , he meaneth in no wise to prove that there is miraculous working by Witchcraft and fascination ; and proceedeth so , according to his promise . CHAP. XXII . Lawful Charms , or rather medicinable Cures for diseased Cattel . The charm of Charms , and the power thereof . BUt if you desire to learn true and lawful Charms , to cure diseased Cattel , even such as seeme to have extraordinary sickness , or to be bewitched , or ( as they say ) strangely taken ; look in B. Googe his third Book treating of Cattel , and happily you shall find some good medicine or cure for them : or if you list to see more antient stuffe , read Vegetius his four Books thereupon : or , if you be unlearned , seek some cunning Bullock-leech . If all this will not serve , then set Jobs Patience before your eyes . And never think that a poor old woman can alter supernaturally the notable course which God hath appointed among his creatures . If it had heen Gods pleasure to have permitted such a course , he would no doubt have both given notice in his word , that he had given such power unto them , and also would have taught remedies to have prevented them . Furthermore , if you will know assured means , and infallible Charms , yielding indeed undoubted remedies , and preventing all manner of Witchcrafts , and also the assaults of wicked Spirits ; then despise first all cosening knavery of Priests , Witches , and coseners ; and with true faith read the sixt chapter of St. Paul to the Ephesians , and follow his counsel , which is ministred unto you in the words following , deserving worthily to be called , by the name ensuing . The Charm of Charms . FInally my Brethren , be strong the Lord , and in the power of his might . Put on the whole armour of God , that you may stand against the assaults of the Devil : For we wrestle not against flesh and blood , but against Principalities and Powers , and against worldly Governours the Princes of the darkness of this world , against spiritual wickednesses , which are in the high places . For this cause take unto you the whole armour of God , that you may be able to resist in the evil day ; and having finished all things , stand fast . Stand therefore , having your loins girded about with verity , and having on the brestplate of righteousness , &c. as followeth in that Chapter , verses 15 , 16 , 17 , 18. 1 Thess . 5. 1 Pet. 5. Vers . 8. Ephes . 1. and else-where in the holy Scripture . Otherwise . IF you be unlearned , and want the comfort of friends , repair to some learned , godly , and discreet Preacher . If otherwise need require , go to a learned Physitian , who by learning and experience knoweth and can discern the difference , signs , and causes of such diseases , as faithless men and unskilful Physitians impute to Witchcraft . CHAP. XXIII . A Confutation of the force and vertue falsely ascribed to Charms and Amulets , by the Authorities of ancient Writers , both Divines and Physitians . MY meaning is not , that these words , in the bare letter , can do any thing towards your ease or comfort in this behalf ; or that it were wholesome for your body or soul to wear them about your neck : for then would I wish you to wear the whole Bible , which must needs be more effectual than any one parcel thereof . But I find not that the Apostles or any of them in the Primitive Church , either carryed St. John's Gospel , or any Agnus Die about them , to the end they might be preserved from bugs ; neither that they looked into the four corners of the house , or else on the roof , or under the threshold , to find matter of Witchcraft , and so to burn it , to be freed from the same , according to the Popish rules . Neither did they by such and such Verses or Prayers made unto Saints , at such or such hours , seek to obtain grace : neither spake they of any old Women that used such Trades . Neither did Christ at any time use or command holy Water , or Crosses , &c. to be used as terrours against the Devil , who was not affraid to assault himself , when he was on Earth . And therefore a very vain thing it is to think that he feareth these trifles , or any external matter . Let us then cast away these prophane and old Wives Fables . For ( as Origen saith ) Incatationes sunt Demonum irrisiones , idololatriae fex , animarum infatuatio , &c. Incantations are the Devils sport , the dregs of Idolatry , the besotting of souls , &c. Chrysostome saith , there be some that carry about their necks a piece of a Gospel . But * is it not daily read ( saith he ) and heard of all men ? But if they be never the better for it , being put into their ears , hour shall they be saved , by carrying it about their necks ? And further he saith ; Where is the vertue of the Gospel ? In the figure of the letter , or in the understanding of the sense ? If in the figure , thou dost well to wear it about thy neck ; but if in the understanding , then thou shouldst lay it up in thine heart . Augustine saith , Let the faithful Ministers admonish and tell their people , that these Magical , Arts and Incantations do bring no remedy to the Infirmities either of Men or Cattel , &c. The Heathen Philosophers shall at the last day confound the infidelity and barbarous foolishness of our Christian or rather Antichristian or prophane Witchmongers . For as Aristrtle saith , that Incantamenta sunt muliercularum figmenta : Inchantments are womens figments . So doth Socrates ( who was said to be cunning herein ) affirm , that Incantationes sunt verba animas decipientia humanas , Incantations are words deceiving humane souls . Others say , Inscitia pallium sunt carmina , maleficium , & Incantatio . The cloak of Ignorance are Charms , Witchery , and Incantation . Galen also saith , that such as impute the Falling-evil , and such like diseases to divine matter , and not rather to natural causes , are Witches , Conjurers , &c. Hippocrates calleth them arrogant ; and in another place affirming , that in his time there were many deceivers and coseners , that would undertake to cure the Falling-evil , &c. by the power and help of Devils , by burying some Lots or Inchantments in the ground , or casting them into the Sea , concludeth thus in their credit , that they are all Knaves and Coseners , for God is our only defender and deliverer . O notable sentence of a Heathen Philosopher ! BOOK XIII . CHAP. I. The signification of the Hebrew word Hartumim , where it is found written in the Scriptures , and how it is diversly translated : whereby the Objection Pharaohs Magicians is afterward answered in this Book ; also of Natural Magick not evil in it self . HArtumim is no natural Hebrew word , but is borrowed of some other Nation : howbeit , it is used of the Hebrews in these places ; to wit , Gen. 4.1.8.24 . Exod. 7.13 , 24. & 8.7.18 . & 9.11 . Dan. 1.20 . & 2.2 . Hierome sometimes translateth it Conjectores , sometimes Malefici , sometimes Arioli : which we for the most part translate by this word Witches . But the right signification hereof may be conceived , in that the Inchanters of Pharaoh , being Magicians of Aegypt , were called Hartumim . And yet in Exodus they are named in some Latine Translations Venefici . Rabbi Levi saith , it betokeneth such as do strange and wonderful things , naturally , artificially , and deceitfully . Rabbi Isaac Natar affirmeth , that such were so termed , as amongst the Gentiles professed singular wisdom . Aben Ezra expoundeth it , to signifie such as know the secrets of Nature , and the quality of Stones and Hearbs , &c. which is attained unto by Art , and specially by Natural Magick . But we either for want of speech , or knowledge , call them all by the name and term of Witches . Certainly , God endueth bodies with wonderful graces , the perfect knowledge whereof man hath not reached unto : and on the one side , there is amongst them such mutual love , society , and consent ; and on the otherside , such natural discord , and secret enmity , that therein many things are wrought to the astonishment of mans capacity . But when deceit and Diabolical words are coupled therewith , then extendeth it to Witchcraft and Conjuration , as whereunto those Natural effects are falsely imputed . So as here I shall have some occasion to say somewhat of Natural Magick ; because under it lyeth hidden the venome of this word Hartumim . This Art is said by some to be the profoundness , and the very absolute perfection of natural Philosophy , and shewing forth the active part thereof , and through the aid of natural vertues , by the convenient applying of them , works are published , exceeding all capacity and admiration ; and yet not so much by Art as by Nature . This Art of it self is not evil ; for it consisteth in searching forth the nature , causes and effects of things . As far as I can conceive , it hath been more corrupted and prophaned by us Christians , than either by Jews or Gentiles . CHAP. II. How the Philosophsrs in times past travelled for the knowledge of Natural Magick ; of Solomons knowledge therein ; Who is to be called a Natural Magician , a distinction thereof , and why it is condemned for Witchcraft . MAny Philosophers , as namely Plato , Pythagoras , Empedocles , Democritus , &c. travelled over all the world to finde out and learn the knowledge of this Art : and at their return they preached and taught , professed and published it . Yea , it should appear by the Magicians that came to adore Christ , that the knowledge and reputation thereof was greater than we conceive or make account of . But of all other , Solomon was the greatest Traveller in this Art , as may appear throughout the Book of Ecclesiastes ; and specially in the Book of Wisdom , where he saith * God hath given me the true Science of things , so as I know how the world was made , and the power of the Elements , the beginning and the end , and the midst of times , how the times alter , and the change of seasons , the course of the year , and the situation of the Stars , the nature of living things and the furiousness of Beasts , the power of the wind , and the imaginations of men , the diversities of Plants , and the vertues of Roots , and all things both secret and known , &c. Finally , he was so cunning in this Art , that he is said to have been a Conjurer or a Witch , and is so reputed in the Romish Church at this day . Whereby you may see , how Fools and Papists are inclined to credit false accusations in matters of Witchcraft and Conjuration . The less knowledge we have in this Art , the more we have it in contempt : in which respect Plato saith truly to Dionysius , They make Philosophy a mockery , that deliver it to prophane and rude people . Certainly the Witchcraft , Conjuration , and Inchantment that is imputed to Solomon , is gathered out of these his words following ; I applyed my minde to knowledge , and to search and seek out Science , wisdom and understanding , to know the foolishness of the ungodly , and the error of doting fools . In this Art of Natural Magick ( without great heed be taken ) a student shall soon be abused : For many ( writing by report , without experience ) mistake their Authors , and set down one thing for another . Then the conclusion being found false , the experiment groweth into contempt , and in the end seemeth ridiculous , though never so true . Pliny and Albert being curious Writers herein , are often deceived ; insomuch as Pliny is called a noble lyer , and Albert a rustical lyer ; the one lying by hearsay , the other by authority . A Magician is indeed that which the Latines call a wise man , as Numa Pompilius was among the Romans ; the Greeks , a Philosoplier , as Socrates was among them : the Aegyptians a Priest , as Hermes was ; the Cabalists called them Prophets . But although these distinguished this Art , accounting the one part thereof infamous , as being too much given unto wicked , vain , and impious curiosity , as unto movings , numbers , figures , sounds , voices , tunes , lights , affections of the minds , and words ; and the other parts commendable , as teaching many good and necessary things , as Times and Seasons to sow , plant , till , cut , &c. and divers other things , which I will make manifest unto you hereafter ; yet we generally condemn the whole Art without distinction , as a part of Witchcraft ; having learned to hate it , before we know it ; affirming all to be Witchcraft , which our gross heads are not able to conceive , and yet can think that an old doting woman seeth through it , &c. Wherein we consider not how God bestoweth his gifts , and hath established an order in his works , graffing in them sundry vertues to the comfort of his several creatures ; and specially to the use and behoof of man : neither do we therein weigh that Art is servant unto Nature , and waiteth upon her as her handmaiden . CHAP. III. What Secrets do lye hidden , and what is taught in Natural Magick ; how Gods glory is magnified therein , and that it is nothing but the Work of Nature . IN this Art of Natural Magick , God Almighty hath hidden many secret mysteries ; as wherein a man may learn the properties , qualities , and knowledge of all Nature . For it , teacheth to accomplish matters in such for and opportunity , as the common people thinketh the same to be miraculous ; and to be compassed none other way but only by Witchcraft . And yet in truth , Natural Magick is nothing else but the work of Nature : For in tillage , as Nature produceth Corn and Herbs ; so Art being Natures minister , prepareth it . Wherein Times and Seasons are greatly to be respected : for Annus , non arvus producit aristas . But as many necessary and sober things are herein taught ; so doth it partly ( I say ) consist in such experiments and conclusions as are but toyes , but nevertheless lie hid in Nature , and being unknown , do seem miraculous , specially when they are intermedled and corrupted with cunning illusion , or Legierdemain , from whence is derived the estimation of Witchcraft . But being learned and known , they are contemned , and appear ridiculous ; for that only is wonderful to the beholder , whereof he can conceive no cause nor reason , according to the saying of Ephesius , Miraculum solvitur unde videtur esse miraculum . And therefore a man shall take great pains herein , and bestow great cost to learn that which is of no value and a meer jugling knack . Whereupon it is said that a man may not learn Philosophy to be rich ; but must get riches to learn Philosophy ; for to sluggards , niggards , and dizzards , the secrets of Nature are never opened . And doutless a man may gather out of this Art , that which being published , shall set forth the glory of God , and be many wayes beneficial to the Common-wealth : the first is done by the manifestation of his works ; the second , by skilfully applying them to our use and service . CHAP. IV. What strange things are brought to pass by Natural Magick . THE dayly use and practice of medicine taketh away all admiration of the wonderful effects of the same . Many other things of less weight , being more secret and rare , seem more miraculous : As for example , ( if it be true , that I. Bap. Neap. and many other Writers do constantly affirm ) Tye a wild Bull to a Fig-tree , and he will be presently tame ; or hang an old Cock thereupon , and he will immediately be tender ; as also the feathers of an Eagle consume all other feathers , if they be intermedled together . Wherein it may not be denyed , but Nature sheweth herself a proper Work-woman . But it seemeth impossible , that a little fish being but half a foot long , called Remora or Remiligo , or of some Echenis , stayeth a mighty Ship with all her load and tackling , and being also undersail . And yet it is affirmed by so many and so grave Authors , that I dare not deny it ; specially , because I see as strange effects of Nature otherwise : as the property of the Loadstone , whick is so beneficial to the Mariner ; and of Rheubarb , which only medleth with Choler , and purgeth neither flegm nor melancholy , and is as beneficial to the Physitian , as the other to the Mariner . CHAP. V. The incredible operation of Waters , both standing and running ; of Wels , Lakes , Rivers , and of their wonderful Effects . THe operation of Waters , and their sundry vertues are also incredible . I mean not of waters compounded and distilled ; for it were endless to treat of their forces , specially concerning medicines . But we have here even in England natural Springs , Wels , and Waters , both standing and running , of excellent vertues , even such as except we had seen , and had experiment of , we would not believe to be in rerum natura . And to let the Physical nature of them pass , ( for the which we cannot be so thanful to God , as they are wholesom for our bodies ) is it not miraculous , that wood is by the quality of divers waters here in England transubstantiated into a stone ? The which vertue is also found to be in a lake beside the City Masaca in Cappadocia ; there is a River called Scarmandrus , that maketh yellow sheep . Yea , there be many waters , as in Pontus and Thessalia , and in the land of Assyrides , in a River of Thracia ( as Aristotle saith ) that if a white Sheep being with Lamb drink thereof , the Lamb will be black . Strabo writeth of the River called Crantes , in the borders of Italy , running towards Tarentum , where mens hair is made white and yellow being washed therein . Pliny doth write that of what colour the veins are under the Rams tongue , of the same colour or colours will the Lambs be . There is a Lake in a field called Cornetus , in the bottom manifestly appeareth to the Eye , the Carcases of Snakes , Ewts , and other Serpents ; whereas if you put in your hand , to pull them out , you shall find nothing there . There droppeth water out of a Rock in Arcadia , the which neither a silver nor a brazen boll can contain , but it leapeth out , and sprinkleth away ; and yet will remain without motion in the hoof of a mule . Such conclusions ( I warrant you ) were not unknown to Jannes and Jambres . CHAP. VI. The Vertues and Qualities of sundry precious Stones ; of cousening Lapidaries , &c. THe excellent vertues and qualities in Stones , found , conceived and tryed by this Art , is wonderful . Howbeit many things most false and fabulous are added unto their true effects ; wherewith I thought good in part to try the Readers patience and cunning withal . An Aggat ( they say ) hath vertue against the bitings of Scorpions or Serpents . It is written ( but I will not stand to it ) that it maketh a man eloquent , and procureth the favour of Princes ; yea that the fume thereof doth turn away Tempests . Alectorius is a Stone about the bigness of a Bean , as clear as the Chrystal taken out of a Cocks belly which hath been gelt or made a Capon four years . If it be held in ones mouth , it asswageth thirst ; it maketh the husband to love the wife , and the bearer invincible : for hereby Milo was said to overcome his enemies . A Craw-pock delivereth from prison . Chelidonius is a stone taken out of a Swallow , which cureth melancholy : howbeit , some Authors say , it is the hearb whereby the Swallows recover the sight of their young , even if their eyes be picked out with an Instrument . Geranites is taken out of a Crane , and Draconites out of a Dragon . But it is to be noted , that such stone must be taken out of the bellies of the Serpents , Beasts , or Birds , ( wherein they are ) whiles they live : otherwise , they vanish away with the life , and so they retain the vertues of those Stars under which they are . Amethysus maketh a drunken man sober , and refresheth the wit. The * Coral preserveth such as bear it from fascination or bewitching , and in this respect they are hanged about childrens necks . But from whence that superstition is derived , and who invented the lye , I know not : but I see how ready the people are to give credit thereunto by the multitude of Corrals that were imployed . I find in good Authors , that while it remaineth in the Sea , it is an hearb , and when it is brought thence , into the air , it hardeneth , and becometh a stone . Heliotropius stancheth blood , driveth away poysons , preserveth health ; yea , and some write , that it provoketh rain , and darkneth the Sun , suffering not him that beareth it to be abused , Hyacinthus doth all that the other doth , and also preserveth from Lightning . Oinothera hanged about the neck , collar , or yoke of any creature , tameth it presently . A Topase healeth the lunatike person of his Lunacy . Aitites if it be shaken , soundeth as if there were a little stone in the belly thereof : it is good for the Falling-sickness , and to prevent untimely birth . Amethysus aforesaid resisteth drunkenness , so as the beares shall be able to drink freely , and recover themselves soon being drunk as Apes : the same maketh a man wise , Chalcedonius maketh the bearer lucky in Law , quickeneth the power of the body , and is of force also against the illusions of the Devil , and phantastical cogitations arising of melancholy . Corneolus mitigateth the heat of the mind , and qualifieth malice ; it stancheth Bloody-fluxes , specially of women that are troubled with their flowers . Heliotropius aforesaid darkeneth the Sun , raiseth showers , stancheth blood , procureth good fame , keepeth the bearer in health , and suffereth him not to be deceived . If this were true , one of them would be dearer then a thousand Diamonds . Hyacinthus delivereth one from the danger of Lightening , driveth away poyson and pestilent infection , and hath many other vertues . Iris helpeth a woman to speedy deliverance , and maketh Rain-bows to appear . A Saphire preserveth the members , and maketh them lively , and helpeth Agues and Gowts , and suffereth not the bearer to be afraid , it hath vertue against venom , and stayeth bleeding at the nose being often put thereto . A * Smaragd is good for the eye-sight , and suffereth not carnal copulation , it maketh one rich and eloquent . A Topase increaseth riches , healeth the lunatique passion , and stancheth blood . Mephis ( as Aaron and Hermes report out of Albertus Magnus ) being broken into powder , and drunk with water , maketh insensibility of torture . Hereby you may understand , that as God hath bestowed upon these stones , and such other like bodies , most excellent and wonderful vertues : so according to the abundance of humane superstitions and follies , many ascribe unto them either more vertues , or other than they have ; other boast that they are able to adde new qualities unto them . And herein consisteth a part of Witchcraft and common cousenage used sometimes of the Lapidaries for gains ; sometimes of others for cousening purposes . Some part of the vanity hereof I will here describe , because the place serveth well therefore . And it is not to be forgotten or omitted , that Pharaohs Magicians were like enough to be cunning therein . Nevertheless , I will first give you the opinion of one , who professed himself a very skilful and well experimented Lapidary , as appeareth by a Book of his own penning , published under this title of Dactylotheca , and ( as I think ) to be had among the Booksellers . And thus followeth his assertion : Evax rex Arabum fertur scripsisse Neroni , ( Qui post Augustum regnavit in orbe secundus ) Quot species lapidis , quae nomina , quive colores , Quaeque sit his regio , vel quanta potentia cuique . Ocultas etenim lapidum cognoscere vires , Quorum causa latens effectus dat manifestos , Egregium quiddam volumus rarumque videri . Silicet hinc solers medicorum cura juvatur , Auxilio lapidum morbos expellere docta . Nec minus inde dari cunctarum commodarerum Autores perbibent , quibus haec perspecta feruntur . Nec dubium cuiquam debet falsumque videri , Quin sua sit gemmis divinitus insita virtus . Englished by Abraham Fleming : Evax an old Arabian King is named to have writ A Treatise , and on Nero's grace to have bestowed it , ( Who in the World did second raign after Augustus time ) Of pretious Stones the sundry sorts , their names ; and in what clime And Countrey they were to be found , their colours and their hue , Their privy power and secret force , the which knowledge true To understand their hidden cause most plain effects declare : And this will we a noble thing have counted be and rare , The skilful care of leeches learn'd is aided in this cases And hereby holpen and are taught with aid of stones to chase Away from men such sicknesses as have them in a place . No less precise commodities of all things else thereby . Are ministred and given to men , if Authors do not lie , To whom these things are said to be most manifestly known . It shall no false or doubtful case appear to any one , But that by heavenly influence each precious Pearl and Stone , Hath in his substance fixed force and vertue largely sown . Whereby it is to be concluded , that Stones have in them certain proper vertues , which are given them of a special influence of the Planets , and a due proportion of the Elements , their substance being a very fine and pure compound , consisting of well tempered matter wherein is no , gross mixture , as appeareth by plain proof of India and Aethiopia , where the Sun being orient and meridional , doth more effectually shew his operation , procuring more precious Stones there to be ingendered , than in the Countries that are Occident and Septentrional . Unto this opinion do divers ancients accord ; namely , Alexander Peripateticus , Hermes , Evax , Bocchos , Zoroastes , Isaac Judaeus , Zacharias Babylonicus , and many more beside . CHAP. VII . Whence the precious Stones receive their Operations ; how curious Magicians use them , and of their Seals . CUrious Magicians affirm , that these Stones receive their vertues altogether of the Planets and heavenly bodies , and have not only the very operation of the Planets , but sometimes the very Images and impressions of the Stars naturally ingraffed in them , and otherwise ought alwayes to have graven upon them , the similitudes of such Monsters , Beasts , and , other devices , as they imagine to be both internally in operation , and externally in view , expressed in the Planets ; As for example , upon the Achaete are graven Serpents or venemous Beasts ; and sometimes a man riding on a Serpent : which they know to be Aesculapius , which is the Celestial Serpent , whereby are cured ( they say ) Poysons and stingings of Serpents and Scorpions . These grow in the River of Achates , where the greatest Scorpions are ingendred , and their noisomeness is thereby qualified , and by the force of the Scorpions , the Stones vertue is quickened and increased . Also , if they would induce love for the accomplishment of Venery , they inscribe and express in the Stones , amiable embraceings and lovely countenances and gestures , words and kissings in apt figures . For the desires of the mind are consonant with the nature of the Stones , which must also be set in Rings , and upon Foils of such metals as have affinity with those Stones , through the operations of the Planets whereunto they are addicted , whereby they may gather the greater force of their working . As for example , They make the Images of Saturn in Lead , of Sol in Gold , of Luna in Silver . Marry there is no small regard to be had for the certain and due times to be observed in the graving of them : for so are they made with more life , and the influences and configurations of the Planets are made thereby the more to abound in them . As if you will procure love , you must work in apt , proper , and friendly Aspects , as in the hour of Venus , &c. to make debate , the direct contrary order is to be taken . If you determine to make the Image of Venus , you must expect to be under Aquarius or Capricornus : for Saturn , Taurus , and Libra must be taken heed of . Many other observations there be , as to avoid , the infortunate seat and place of the Planets , when you would bring a happy thing to pass , and specially that it be not done in the end , declination , or heel ( as they term it ) of the course thereof : for then the Planet mourneth and is dull . Such Signs as ascend in the day , must be taken in the day ; if in the night they increase , then must you go to work by night , &c. For in Aries , Leo , and Sagittary is a certain Triplicity , wherein the Sun hath dominion by day , Jupiter by night , and in the twilight the cold Star of Saturn . But because there shall be no excuse wanting for the faults espied herein , they say that the vertues of all Stones decay through tract of time , so as such things are not now to be looked for in all respect as are written . Howbeit Jannes and Jambres were living in that time , and in no inconvenient place ; and therefore not unlike to have that help towards the abusing of Pharaoh . Cardane saith , that although men attribute no small force unto such seals ; as to the seal of the Sun , Authorities , Honours , and Favours of Princes ; of Jupiter , Riches and Friends ; of Venus , Pleasures ; of Mars , Boldness ; of Mercury , Diligence ; of Saturn , Patience and enduring of Labour ; of Luna , Favour of people : I am not ignorant ( saith he ) that Stones do good , and yet I know the seals or figures do none at all . And when Cardane had shewed fully that Art , and the folly thereof , and the manner of those terrible , prodigious , and deceitful figures of the Planets with their Characters , &c. he saith that those were deceitful inventions devised by Coseners , and had no vertue indeed nor truth in them . But because we spake somewhat of Signets and Seals , I will shew you what I read reported by Vincentius in suo speculo , where making mention of the Jasper-stone , whose nature and property Marbodeus Gallus describeth in the Verses following ; Jaspidis esse decem species septemque feruntur ; Hic & multorum cognoscitur esse colorum , Et multis nasci perhibetur partibus orbis , Optimus in viridi translucentique celore , Et qui plus soleat virtutis habere probatur , Caste gestatus febrem fugat , arcet hydropem , Adpositusque juvat mulierem parturientem , Et tutamentum portanti creditur esse . Nam consecratus gratum facit atque potentem , Et , sicut perhibent , phantasmata noxia pellit , Cujus in argento vis fortior esse putatur . Englished by Abraham Fleming : Seven kinds and ten of Jasper-stones reported are to be ; Of many colours this is known which noted it by me , And said in many places of the world for to be seen , Where it is bred ; but yet the best is through shining green , And that which proved is to have in it more vertue plaste ; For being born about of such as are of living chaste , It drives away their Ague fits , the Dropsie thirsting dry , And put upon a woman weak in travel which doth lie , It helps , assists , and comforts her in pangs when she doth cry . Again , it is believ'd to be a safegard frank and free , To such as wear and bear the same ; and if it hallowed be , It makes the parties gracious , and mighty too that have it ; And noisom fancies ( at they write that meant not to deprave it ) It doth displace out of the mind : The force thereof is stronger , In Silver if the same be set , and will endure the longer . But ( as I said ) Vincentius making mention of the Jasper-stone , touching which ( by the way of a Parenthesis ) I have inferred Marbodeus his Verses , he saith that some Jasper-stones are found having in them the lively image of a natural man , with a shield at his neck , and a spear in his hand , and under his feet a Serpent ; which Stones so marked and signed , he preferreth before all the rest , because they are Antidotaries or Remedies notably resisting poyson . Other some also are found figured and marked with the form of a man bearing on his neck a bundle of herbs and flowers , with the estimation and value of them noted , that they have in them a faculty or power restrictive , and will in an instant or moment of time stanch blood . Such a kind of Stone ( as it is reported ) Galen wore on his finger . Othersome are marked with a Cross , as the same Author writeth , and these be right excellent against inundations or overflowings of waters . I could hold you long occupied in declarations like unto these , wherein I lay before you what other men have published and set forth to the world , chusing rather to be an Academical discourser , than an universal determiner : but I am desirous of brevity . CHAP. VIII . The Sympathy and Antipathy of Natural and Elementary Bodies declared by divers Examples of Beasts , Birds , Plants , &c. IF I should write of the strange effects of Sympathia and Antipathia , I should take great pains to make you wonder , and yet you would scarce believe me . And if I should publish such conclusions as are common and known , you would not regard them . And yet Empedocles thought all things were wrought hereby . It is almost incredible , that the grunting or the wheeking of a little Pig , or the sight of a simple Sheep should terrifie a mighty Elephant ; and yet by that means the Romans did put to flight Pyrrhus and all his Hoast . A man would hardly believe , that his Cocks comb or his crowing should abash a puissant Lion ; but the experience hereof hath satisfied the whole world . Who would think that a Serpent should abandon the shadow of an Ash ? &c. But it seemeth not strange , because it is common , that some man otherwise hardy and stout enough , should not dare to abide or endure the sight of a Cat. Or that a draught of drink should so overthrow a man , that never a part or member of his body should be able to perform his duty and office ; and should also so corrupt and alter his senses , understanding , memory , and judgement , that he should in every thing , saving in shape , become a very Beast . And herein the Poets experiment of Liquor is verified , in these words following . — sunt qui non corpora tantum , Verum animas etiam valeant mutare liquores . Englished by Abrabam Fleming : Some Waters have so powerful been , As could not only bodies change , But even the very minds of men , Their operation is so strange . The friendly society betwixt a Fox and a Serpent is almost incredible : how loving the Lizzard is to a man , we may read though we cannot see . Yet some affirm that our Newt is not only like to the Lizzard in shape , but also in condition . From the which affection towards a man , a spaniel doth not much differ , whereof I could cite incredible Stories . The Amity betwixt a Castrel and a Pigeon is much noted among Writers ; and specially how the Castrel defendeth her from her enemy the Sparrow-hawk ; whereof they say the Dove is not ignorant . Besides , the wonderful operation and vertue of herbs , which to repeat were infinite ; and therefore I will only refer you to Matthoelus his Herbal , or to Dodonaeus . There is among them such natural accord and discord , as some prosper much the better for the others company , and some wither away being planted near unto the other . The Lilly and the Rose rejoyce in each others neighbour-hood . The Flag and the Fernbush abhorr each other so much , that the one can hardly live besides the other . The Cucumber loveth water , and hateth oyl to the death . And because you shall not say that herbs have no vertue , for that in this place I cite none , I am content to discover two or three small qualities and vertues , which are affirmed to be in herbs ; marry as simple as they be , Jannes and Jambres might have done much with them , if they had had them . If you prick out a young Swallows eyes , the old Swallow restoreth again their sight , with the application ( they say ) of a little Celandine . Zanthus the Author of Histories reporteth , that a young Dragon being dead was revived by her Dath , with an herb called called Balim . And Juba saith , that a man in Arabiae being dead was revived by the vertue of another herb . CHAP. IX . The former Matter proved by many Examples of the living and the dead . AND as we see in Stones , Herbs , &c. strange operation and natural love and dissention ; so do we read , that in the Body of a Man , there be as strange Properties and Vertues natural . I have heard by credible report , and I have read many grave Authors constantly affirm , That the wound of a man murthered reneweth bleeding , at the presence of a dear friend , or of a mortal Enemy . Divers also write , that if one pass by a murthered body ( though unknown ) he shall be stricken with fear , and feel in himself some alteration by nature . Also that a woman above the age of fifty years , being bound hand and foot , her clothes being upon her , and laid down softly into the water sinketh , not in a long time ; some say not at all . By which experiment they were wont to try Witches , as well as by Ferrum candens ; which was , to hold hot iron in their hands , and by not burning to be tryed . Howbeit , Plutarch saith , that Pyrrhus his great Toe had in it such natural , or rather divine vertue , that no fire could burn it . And Alberius saith , and many other also repeat the same Story , saying , that there were two such children born in Germany , as if that one of them had been carried by any house , all the doors right against one of his sides would fly open : and that vertue which the one had in the left side , the other Brother had in the right side . He saith further , that many saw it , and that it could be referred to nothing , but to the propriety of their bodies . Pompanatius writeth , that the Kings of France do cure the disease called now the Kingsevil , or Queensevil ; which hath been alwayes thought , and to this day is supposed to be , a miraculous and a peculiar gift , ard a special grace given to the Kings and Queens of England . Which some refer to the propriety of their persons , some to the peculiar gift of God , and some to the efficacy of words . But if the French King use it no worse then our Princess doth , God will not be offended thereat : for her Majesty only useth godly and divine Prayer , with some Alms , and referreth the cure to God and to the Physitian . Plutarch writeth , that there be certain men called Psilli , which with their mouths heal the bitings of Serpents . And J. Bap. Neap. faith , that an Olive being planted by the hand of a Virgin , prospereth ; which if a Harlot do , it withereth away . Also if a Serpent or Viper lie in a hole , it may easily be pulled out with the left hand , where as with the right hand it cannot be removed . Although this Experiment , and such like are like enough to be false , yet are they not altogether so impious as the miracles said to be done by Characters , Charms , &c. For many strange properties remain in sundry parts of a living Creature , which is not universally dispersed , and indifferently spread through the whole body : as the eye smelleth not , the nose seeth not , the ear tasteth not , &c. CHAP. X. The bewitching Venom , contained in the body of an Harlot , how her Eye , her Tongue , her Beauty and Behaviour , bewitcheth some men : of Bones and Horns yielding great vertue . THE Vertue contained within the body of an Harlot , or rather the venom proceeding out of the same , may be beheld with great admiration . For her eye infecteth , enticeth , and ( if I may so say ) bewitcheth them many times , which think themselves well armed against such manner of people . Her tongue , her gesture , her behaviour , her beauty , and other allurements poison and intoxicate the mind : yea , her company induceth impudency , corrupteth virginity , confoundeth and consumeth the bodies , goods , and the very souls of men . And finally her body destroyeth and rotteth the very flesh and bones of mans body . And this is common that we wonder not at all thereat ; nay we have not the course of the Sun , the Moon , or the Stars in so great admiration , as the Globe , counterfeiting their order : which is in respect but a Bable made by an Artificer . So as ( I think ) if Christ himself had continued long in the execution of miracles , and had left that power permanent and common in the Church ; they would have grown into contempt , and not have been esteemed , according to his own saying , A Prophet is not regarded in his own Countrey , I might recite infinite properties , wherewith God hath indued the body of man , worthy of admiration , and fit for this place . As touching other living creatures , God hath likewise ( for his Glory , and our behoof ) bestowed most excellent and miraculous gifts and vertues upon their bodies and members , and that in several and wonderful wise . We see that a bone taken out of a Carps head , stancheth blood , and so doth none other part besides of that Fish . The bone also in a Hares foot mitigateth the Cramp , as none other bone nor part else of the Hare doth . How precious is the bone growing out of the forehead of a Unicorn ! if the horn , which we see , grow there , which is doubted : and of how small account are the residue of all his bones ! At the excellency whereof , as also at the noble and innumerable venues of Herbs we muse not at all ; because it hath pleased God to make them , common unto us . Which perchance might in some part assist Jannes and Jambres , towards the hardning of Pharaohs heart . But of such secret and strange operations read Albert. De mineral . cap. 1.11 , 17. Also Marsilius Ficinus , cap. 1. lib. 4. Cardan , de rerum varietate . J. Bap. Neap , de Magia Naturali . Peucer , Wier Pompanatius , Fernelius , and others . CHAP. XI . Two notorious Wonders , and yet not marvelled at . I Thought good here to insert two most miraculous matters ; of the one I am Testis oculatus , an Eye-witness ; of the other I am so credibly and certainly informed , that I dare , and do believe it to be very true . When Mr. T. Randolph returned out of Russia , after his Embassage dispatched , a Gentleman of his Train brought home a monument of great accompt , in nature and in property very wonderful . And because I am loth to be long in the description of Circumstances , I will first describe the thing it self , which was a piece of earth of a good quantity , and most excellently proportioned in Nature , having these qualities and vertues following . If one had taken a piece of perfect Steel , forked and sharpned at the end , and heated red hot , offering therewith to have touched it , it would have fled with great celerity : and on the other side , it would have pursued gold , either in Coin or Bulloin , with as great violence and speed as it shunned the other . No Bird in the Air durst approach near it ; no Beast of the Field but feared it , and naturally fled from the sight thereof . It would be here to day , and to morrow twenty miles of , and the next day after in in the very place it was the first day , and that without the help of any other Creature . Johannes Fernelius writeth of a strange Stone lately brought out of India , which hath in it such a marvellous brightness , purity and shining , that therewith the Air round about is so lightned and cleared , that one may see to read thereby in the darkness of night . It will not be contained in a close Room , but requireth an open and free place . It would not willingly rest or stay here below on the Earth , but alwayes laboureth to ascend up into the Air. If one press it down with his hand , it resisteth , and striketh very sharply . It is beautiful to behold , without either spot or blemish , and yet very unpleasant to taste or feel . If any part thereof be taken away , it is never a whit diminished , the form thereof being inconstant , and at every moment mutable . These two things last rehearsed are strange , and so long wondred at , as the mystery and morality thereof remaineth undiscovered : but when I have disclosed the matter , and told you that by the lump of Earth a Man is meant , and some of his qualities described ; and that that which was contained in the far fetcht Stone , was fire , or rather flame : the doubt is resolved , and the miracle ended . And yet ( I confess ) there is in these two creatures contained more miraculous matter , then in all the Loadstones and Diamonds in the world . And hereby is to be noted , that even a part of this Art , which is called natural or witching Magick , consisteth as well in the deceit of words , as in the sleight of hand ; wherein plain lying is avoided with a figurative speech , in the which either the words themselves , or their interpretation have a double or doubtful meaning , according to that which hath been said before in the Title * Ob or Pytho : and shall be more at large hereafter in this Treatise manifested . CHAP. XII . Of Illusions , Confederacies , and Leqierdemain , and how they may be well or ill used . MAny Writers have been abused , as well by untrue reports , as by illusion , and practices of confederacy and Legierdemain , &c. sometimes imputing unto words that which resteth in the nature of the thing ; and somtimes to the nature of the thing , that which proceedeth of fraud and deception of sight . But when these experiments grow to superstition or impiety , they are either to be forsaken as vain , or denied as false . Howbeit , if these things be done for mirth , and recreation , and not to the hurt of our Neighbour , nor to the abusing or prophaning of Gods Name , in mine opinion they are neither impious nor altogether unlawful : though herein or hereby a natural thing be made to seem supernatural . Such are the miracles wrought by Juglers , consisting in fine & nimble conveyance , called Legierdemain ; as when they seem to cast away , or to deliver to another that which they retain still in their own hands ; or convey otherwise , or seem to eat a Knife , or some such other thing , when indeed they bestow the same secretly into their bosoms or laps . Another point of Jugling is , when they thrust a Knife through the brains and head of a Chicken or Pullet , and seem to cure the same with words ; which would live and do well , though never a word were spoken . Some of these Toyes consist in Arithmetical devices , partly in Experiments of Natural Magick , and partly in private , as also in publick Confederacy . CHAP. XIII . Of private Confederacy , and of Brandons Pigeon . PRivate Confederacy I mean , when ( one by a special plot laid by himself , without any compact made with others ) perswadeth the beholders , that he will suddenly and in their presence do some miraculous Feat , which he hath already accomplished privily . As for example , he will shew you a Card , or any other like thing : and will say further unto you ; Behold and see what a mark it hath , and then burneth it ; and nevertheless fetcheth anther like Card so marked out of some bodies pocket , or out of some corner where he himself before had placed it ; to the wonder and astonishment of simple beholders , which , conceive not that kind of illusiion , but expect miracles and strange works . What wondering and admiration was there at Brandon the Jugler , who painted on the wall the picture of a Dove , and seeing a Pigeon sitting on the top of a House , said to the King , Lo now your Grace shall see what , a Jugler can do , if he be his Crafts-master ; and then pricked the picture with a Knife so hard and so often , and with so effectual words , as the Pigeon fell down from the top of the House stark dead . I need not write any further circumstance to shew how the matter was taken , what wondering was thereat , how he was prohibited to use that Feat any further , lest he should imploy it in any other kind of murther ; as though he , whose picture soever he had pricked , must needs have died , and so the life of all men be in the hands of a Jugler : as is now supposed to be in the hands and wils of Witches . This Story is , until the day of the writing hereof , in fresh remembrance , and of the most part believed as Canonical , as are all the Fables of Witches : but when you are taught the feat or sleight ( the Secrecy and Sorcery of the matter being bewrayed and discovered ) you will think it a mockery and simple illusion . To interpret unto you the Revelation of this Mysterie ; so it is , that the poor Pigeon was before in the hands of the Jugler , into whom he had thrust a dram of Nux vomica , or some other such poison , which to the nature of the Bird was so extream a venom , as after the receipt thereof it could not live above the space of half an hour , and being let loose after the medicine ministred , she always resorted to the top of the next House : which she will the rather do , if there be any Pigeons already sitting there , and ( as it is already said ) after a short space falleth down , either stark dead , or greatly astonied . But in the mean time the Jugler used words of Art , partly to protract the time , and partly to gain credit and admiration of the beholder . If this or the like Feat should be done by to old Woman , every body would cry out for fire and faggot to burn the Witch . CHAP. XIV . Of publick Confederacy , and whereof it consisteth . PUblick Confederacy is , when there is beforehand a Compact made betwixt divers persons ; the one to be Principal , the rest to be Assistants in working of miracles , or rather in cosening and abusing the beholders . As when I tell you in the presence of a multitude what you have thought or done , or shall do or think , when you and I were thereupon agreed before . And if this be cunningly and closely handled , it will induce great admiration to the Beholders ; specially when they are before amazed and abused by some experiments of Natural Magick , Arithmetical Conclusions , of Legierdemain . Such were , for the most part , the Conclusions and Devices of Feats : wherein doubt you not , but Jannes and Jambres were expert , active , and ready . CHAP. XV. How Men have been abused with words of Equivocation , with sundry Examples thereof . SOme have taught , and others have written certain experiments ; in the expressing whereof they have used such words of Equivocation , as whereby many have been overtaken and abused through rash credulity : so as sometimes ( I say ) they have reported , taught , and written that which their capacity took hold upon , contrary to the truth and sincere meaning of the Author . It is a common jest among the Water-men of the Thames , to shew the Parish Church of Stone to the Passengers , calling the same by the name of the Lanthorn of Kent ; affirming , and that not untruly , that the said Church is as light ( meaning in weight and not in brightness ) at midnight , as at noonday . Whereupon some credulous person is made believe , and will not stick to affirm and swear , that in the same Church is such continual light , that any man may see to read there at all times of the Night without a Candle . An excellent Philosopher , whom ( for reverence unto his Fame and Learning ) I will forbear to name , was overtaken by his Hostess at Dover ; who merrily told him , that if he could retain and keep in his mouth certain pibbles ( lying at the shoar side ) he should not perbreak until he came to Calice , how rough and rempestuous so ever the Seas were . Which when he had tried , and being not forced by sickness to vomit , nor to lose his stones , as by vomiting he must needs do , he thought her Hostess had discovered unto him an excellent secret , nothing doubting of her amphibological speech : and therefore thought it a worthy note to be recorded among miraculous and medicinable stones ; and inserted it accordingly into his Book , among other Experiments collected with great industry , learning , travel , and judgement . All these Toyes help a subtile Cosener to gain credit with the multitude . Yea , to further estimation , many will whisper Prophecies of their own invention into the ears of such as are not of quickest capacity ; as to tell what Weather , &c. shall follow . Which if it fall out true , then boast they and triumph , as though they had gotten some notable conquest ; if not , they deny the matter , forget it , excuse it , or shift it off ; as that they told another the contrary in earnest , and spake that but in jest . All these helps might Pharaohs Jugglers have to maintain their Cosenages and Illusions , towards the hardening of Pharaohs heart . Hereunto belong all manner of Charms , Periapts , Amulets , Characters , and such other Superstitions , both popish and prophane : whereby ( if that were true , which either , Papists , Conjurors , or Witches undertake to do ) we might daily see the very miracles wrought indeed , which Pharaoh's Magicians seemed to perform . Howbeit , because by all those Devices or Cosenages there cannot be made so much as a nit , so Jannes and Jambres could have no help that way , I will speak thereof in place more convenient . CHAP. XVI . How some are abused with Natural Magick , and sundry Examples thereof when Illusion is added thereunto ; of Jacobs pied Sheep , and of a Black-Moor . BUt as these notable and wonderful Experiments and Conclusions that are found out in Nature it self ( through wisdom , learning and industry ) do greatly oppose and astonish the capacity of man : so ( I say ) when deceit and illusion is annexed thereunto , then is the Wit , the Faith , and Constancy of Man searched and tried . For if we shall yield that to be divine , supernatural , and miraculous , which we cannot comprehend ; a Witch , a Papist , a Conjuror , a Cosener , and a Jugler may make us believe they are Gods : or else with more impiety we shall ascribe such power and omnipotency unto them , or unto the Devil , as only and properly appertained to God. As for example ; By Confederacy or Cosenage ( as before I have said ) I may seem to manifest the secret thoughts of the heart , which ( as we learn in Gods Book ) none , knoweth or searcheth , but God himself alone . And therefore , whosoever believeth that I can do as I may seem to do , maketh a God of me , and is an Idolater . In which respect , whensoever we hear Papist , Witch , Conjuror , or Cosener , take upon him more than lieth in humane power to perform , we may know and boldly , say it is a knack of Knavery ; and no miracle at all . And further we may know , that when we understand it , it will not be worth the knowing . And at the discovery of these miraculous Toyes , we shall leave to wonder at them , and begin to wonder at our selves , that could be so abused with Bables . Howbeit , such things as God hath laid up secretly in Nature , are to be weighed with , great admiration , and to be searched out with such industry as may become a Christian man : I mean , so as neither God , nor our Neighbour he offended thereby , which respect doubtless Jannes and Jambres never had . We finde in the Scriptures divers natural and secret Experiments practised ; as namely that of Jacob , for pied sheep ; which are confirmed by prophane Authors , and not only verified in Lambs and Sheep , but in Horses , Peacocks , Conies , &c. We read also of a Woman that brought forth a young Black-Moor , by means of an old Black-Moor was in her house at the time of her conception , whom she beheld in fantasie , as is supposed : howbeit a jealous Husband will not be satisfied with such phantastical imaginations : For in truth a Black-Moor never faileth to beget black Children , of what colour sover the other be ; Et sic contra . CHAP. XVII . The Opinion of Witchmongers , that Devils can create Bodies ; and of Pharaohs Magicians . IT is affirmed by James Sprenger and Henry Institor , in M. Mal. who cite Albert . in lib. de animalib . for their purpose , that Devils and Witches also can truly make living creatures as well as God ; though not at an instant , yet very suddenly . Howbeit , all such who are rightly informed in Gods Word , shall manifestly perceive and confess the contrary , as hath been by Scriptures already proved , and may be confirmed by places infinite . And therefore Jannes and Jambres , though Satan and also Belzebuh had assisted them , could never have made the Serpent or Frogs of nothing , nor yet have changed the waters with words , Nevertheless all the learned Expositors of that place affirm , that they made a shew of Creation , &c. exhibiting by cunning a resemblance of some of those Miracles , which God wrought by the hands of Moses . Yea S. Augustine and many other hold , that they made by Art ( and that truly ) the Serpents , &c. But that they may by Art aprroach somewhat nearer to those actions then hath been yet declared , shall and may appear by these and many other Conclusions , if they be true . CHAP. XVIII . How to produce or make Monsters by Art Magick , and why Pharaohs Magicians could not make Lice . STrato , Democritus Empedocles , and of late , Jo. Bap. Neap. teach by what means Monsters may be produced , both from Beast and also from Fowl. Aristotle himself teacheth to make a Chicken have four legs , and as many wings , only by a double yolked Egg ; whereby also a Serpent may be made to have many legs . Or any thing that produceth Egs , may likewise be made double , or membred dismembred ; and the viler creature the sooner brought to monstrous deformity , which in more noble creatures is more hardly brought to pass . There are also pretty experiments of an Egg , to produce any fowl , without the natural help of the Hen , the which is brought to pass , if the Egg be laid in the powder of the Hens dung , dryed and mingled with some of the Hens feathers , and stirred every fourth hour . You may also produce ( as they say ) the most venomous , noisom , and dangerous Serpent , called a Cockatrice , by melting a little Arsenick , and the poyson of Serpents , or some other strong venom , and drowning an Egg therein , which there must remain certain dayes ; and if the Egg be set upright , the operation will be the better , This may also be done , if the Egg be laid in dung , which of all other things giveth the most singular and natural heat ; and as J. Bap. Neap. saith , is * Mirabilium rerum parens ; who also writeth , that Crines faeminae menstruosae , the hairs of a Menstruous woman , are turned into Serpents within short space ; and he further saith , that Basil being beaten , and set out in a moist place , betwixt a couple of Tiles , doth engender Scorpions . The ashes of a Duck being put between two dishes , and set in a moist place , doth ingender a huge Toad , Quod etiam efficit sanguis menstruosus , which also doth menstruous Blood. Many Writers conclude , that there be two manner of Toads , the one bred by natural course and order of Generation , the other growing of themselves , which are called temporary , being only ingendered of showers and dust ; and ( as J. Bap. Neap. saith ) they are easie to be made . Plutarch and Heraclides do say , that they have seen these to descend in rain , so as they have lain and crawled on the tops of houses , &c. Also Aelianus doth say that he saw Frogs and Toads , whereof the heads and shoulders were alive , and became flesh ; the hinder parts being but earth , and so crawled on two feet , the other being not yet fashioned or fully framed . And Macrobius reporteth , that in Egypt , mice grow of earth and showers ; as also Frogs , Toads , and Serpents in other places . They say that Damnatus Hispanus could make them when and as many as he listed . He is no good Angler , that knoweth not how soon the entrails of a Beast , when they are buried , will engender Maggots ( which in a civiler term are called Gentles ) a good bait for small fishes . Whosoever knoweth the order of preserving of Silk-worms , may perceive a like Conclusion ; because in the Winter that is a dead seed , which in the Summer is a lively creature . Such and greater experiments might be known to Jannes and Jambres , and serve well to their purpose , especially with such excuses , delayes , and cunning , as they could joyn therewithall . But to proceed , and come a little nearer to their feats , and to shew you a knack beyond their cunning ; I can assure you that of the fat of a man a woman , lice are in very short space ingendred ; and yet I say , Pharaohs Magicians could not make them , with all the cunning they had . Whereby you may perceive , that God indeed performed the other actions , to indurate Pharaoh , though he thought his Magicians did with no less dexterity than Moses work miracles and wonders . But some of the Interpreters of that place excuse their ignorance in that matter , thus , The Devil ( say they ) can make no creature under the quantity of a Barly-corn , and Lice being so little cannot therfore be created by them . As though he that can make the greater , could not make the less . A very gross absurdity . And as though that he which hath power over great , had not the like over small . CHAP. XIX . That great Matters may be wrought by this Art , when Princes esteem and maintain it : of divers wonderful Experiments , and of strange Conclusions in Glasses of the Art perspective , &c. HOwbeit , these are but trifles in respect of other experiments to this effect , specially when great Princes maintain and give countenance to students in those magical Arts , which in these Countries and in this Age is rather prohibited than allowed , by reason of the abuse commonly coupled therewith ; which in truth is it that moveth admiration and estimation of miraculous workings . As for example , if I affirm , that with certain Charms and Popish Prayers I can set an Horse or an Asses head upon a mans shoulders , I shall not be believed ; or if I do it , I shall be thought a Witch . And yet if J. Bap. Neap. experiments be true , it is no difficult matter to make it seem so ; and the Charm of a Witch or a Papist joyned with the experiment , will also make the wonder seem to proceed thereof . The words used in such case are uncertain , and to be recited at the pleasure of the Witch or Cosener . But the conclusion of this , cut off the head of a Horse or an Ass ( before they be dead , otherwise the vertue or strength thereof will be the less effectual ) and make an earthen vessel of fit capacity to contain the same , and let it be filled with the oyl and fat thereof , cover it close , and dawb it over with lome ; let it boyl over a soft fire three days continually , that the flesh boyled may run into oyl , so as the bare bones may be seen , beat the hair into powder , and mingle the same with the oyl ; and annoint the heads of the standers by , and they shall seem to have Horses or Asses heads . If Beasts heads be anointed with the like oyl made of a mans head , they shall seem to have mens faces , as divers Authors soberly affirm . If a Lamp be anointed herewith , every thing shall seem most monstrous . It is also written , that if that which is called Sperma in any beast be burned , and any bodies face therewithal anointed he shall seem to have the like face as the Beast had . But if you beat Arsenick very fine , and boyl it with a little sulphur in a covered pot , and kindle it with a new candle , the standers by will seem to be headless . Aqua composita and salt being fired in the night , and all other lights extinguished , make the standers by seem as dead . All these things might be very well perceived and known , and also practised by Jannes and Jambres . But the wondrous devices , and miraculous sights , and conceits , made and contained in glass , do far exceed all other ; whereto the Art perspective is very necessary . For it shews the illusions of them , whose experiments be seen in divers sorts of Glasses ; as in the hollow , the plain , the embossed , the columnary , the pyramidate or piked , the turbinal , the bounched , the round , the cornered , the inversed , the eversed , the massie , the regular , the irregular , the coloured and clear Glasses ; for you may have Glasses so made , as what image or favour soever you print in your imagination , you shall think you see the same therein . Others are so framed , as therein one may see what others do in places far distant ; others , whereby you shall see men hanging in the Air ; others , whereby you may perceive men flying in the Air ; others , wherein you may see one coming , and another going ; others , where one Image shall seem to be one hundred , &c. There be Glasses also wherein one man may see another mans image , and not his own , others , to make many similitudes ; others , to make none at all . Others , contrary to the use of all Glasses make the right side turn to the right , and the left side to the left ; others , that burn before and behind ; others , that represent not the Images received within them , but cast them far off in the Air , appearing like aiery Images , and by the collection of the Sun-beams , with great force set fire ( very far off ) on every thing that may be burned . There be clear Glasses , that make great things seem little ; things far off to be at hand ; and that which is near to be far off ; such things as are over us , to seem under us ; and those that are under us , to be above us . There are some Glasses also , that represent things in divers colours , and them most gorgeous , specially any white thing . Finally , the thing most worthy of admiration concerning these Glasses , is , that the lesser Glass doth lessen their shape ; but how big soever it be , it maketh the shape no bigger then it is . And therefore Augustine thinketh some hidden mystery to be therein . Vitellius , and J. Bap. Neap. write largely hereof . These I have for the most part seen , and have the receipt how to make them ; which if desire of brevity had not forbidden me , I would here have set down . But I think not but Pharaohs Magicians had better experience then I for those and such like devices . And as ( Pompanatius saith ) it is most true , that some for these feats have been accounted Saints , some other Witches . And therefore I say , that the Pope maketh rich Witches Saints ; and burneth the poor Witches . CHAP. XX. A Comparison betwixt Pharoahs Magicians and our Witches , and how their Cunning consisted in juggling Knacks . THus you see that it hath pleased God to shew unto men that seek for knowledge , such cunning in finding out , compounding , and framing of strange and secret things , as thereby he seemeth to have bestowed upon man , some part of his Divinity . Howbeit , God ( of nothing , with his Word ) hath created all things , and doth at his will , beyond the power and also the reach of man , accomplish whatsoever he lists . And such miracles in times past he wrought by the hands of his Prophets , as here he did by Moses in the presence of Pharaoh , which Jannes and Jambres apishly followed . But to affirm that they by themselves , or by all the Devils in Hell , could do indeed as Moses did by the power of the Holy Ghost , is worse then infidelity . If any object and say , that our Witches can do such feats with Words and Charms , as Pharaohs Magicians did by their Art , I deny it ; and all the world will never be able to shew it . That which they did was openly done , as our Witches and Conjurers never do any thing ; so as these cannot do as they did . And yet ( as Calvin saith of them ) they were but Juglers . Neither could they do , as many suppose . For as Clemens saith , These Magicians did rather seem to do these wonders , than work them indeed . And if they made but prestigious shews of things , I say it was more than our Witches can do . For Witchcrafts ( as Erastus himself confesseth in drift of argument ) are but old wives Fables . If the Magicians Serpent had been a very Serpent , it must needs have been transformed out of the Rod. And therein had been a double work of God , to wit , the qualifying and extinguishment of one substance , and the creation of another . Which are actions beyond the Devils power , for he can neither make a body to be no body , nor yet no body to be a body ; as to make something nothing , and nothing something ; and contrary things , one ; nay , they cannot make one hair either white or black . If Pharaohs Magicians had made very Frogs upon a sudden , why could they not drive them away again ? If they could not hurt the Frogs , why should we think that they could make them ? Or that our Witches , which cannot do so much as counterfeit them , can kill cattel and other creatures with words or wishes ? And therefore I say with Jamblicus , Quae fascinati imaginamur , praeter imaginamenta nullam habent actionis & essentiae veritatem ; Such things as we being bewitched do imagine , have no truth at all either of action or essence , beside the bare imagination . CHAP. XXI . That the Serpents and Frogs mere truly presented , and the Water poysoned indeed by Jannes and Jambres ; of false Prophets and of their miracles ; of Balams Ass . TRuly I think there were no inconvenience granted , though I should admit that the Serpents and Frogs were truly presented , and the Water truly poysoned by Jannes and Jambres ; not that they could execute such Miracles of themselves , or by their Familiars or Devils : but that God , by the hands of those counterfeit Coseners , contrary to their own expectations , overtook them , and compelled them in their ridiculous wickedness to be instruments of his will and vengeance , upon their Master Pharaoh ; so as by their hands God shewed some Miracles , which he himself wrought , as appeareth in Exodus , For God did put the Spirit of Truth into Baalams mouth , who was hired to curse his People . And although he were a corrupt and false Prophet , and went about a mischievous enterprise ; yet God made him an instrument ( against his will ) to the confusion of the wicked . Which if it pleased God to to do here , as a speciall work , whereby to shew his Omnipotency , to the confirmation of his peoples Faith , in the doctrine of their Messias delivered unto them by the Prophet Moses , then was it miraculous and extraordinary , and not to be looked for now . And ( as some suppose ) there were then a consort or crew of false Prophets , which could also foretell things to come , and work miracles . I answer , it was extraordinary and miraculous , and that it pleased God so to try his people ; but he worketh not so in these dayes ; for the working of miracle is ceased . Likewise in this case it might well stand with Gods glory , to use the hands of Pharaohs Magicians , towards the hardening of their Masters heart ; and to make their illusions and ridiculous conceits to become effectual . For God had promised and determined to harden the heart of Pharaoh , As for the miracles which Moses did , they mollified it so , as he alwayes relented upon the sight of the same . For unto the greatness of his miracles were added such modesty and patience , as might have moved even a heart of steel or flint . But Pharaohs frowardness alwayes grew upon the Magicians actions : the like example , or the resemblance whereof , we find not again in the Scriptures . And though there were such people in those dayes suffered and used by God , for the accomplishment of his Will and secret Purpose : yet it followeth not , that now , when Gods Will is wholly revealed to us in his Word , and his Son exhibited ( for whom , or rather for the manifestation of whose coming , all those things were suffered or wrought ) such things and such people should yet continue . So as I conclude , the cause being taken away , the thing proceeding thence remaineth not . And to assign our Witches and Conjurers their room , is to mock and contemn Gods wonderful Works ; and to oppose against them Cosenages , jugling knacks and things of nought . And therefore , as they must confess , that none in these dayes can do as Moses did ; so it may be answered , that none in these dayes can do as Jannes and Jambres did : who , if they had been false Prophets , as they were Juglers , had yet been more priviledged to exceed our old Women or Conjurers , in the accomplishing of miracles , or in prophecying , &c. For who may be compared with Balaam ? Nay , I dare say , that Balaams Ass wrought a greater miracle , and more supernatural , then either the Pope or all the Conjurers and Witches in the world can do at this day . To conclude , it is to be avouched ( and there be proofs manifest enough ) that our Juglers approach much nearer to resemble Pharaohs Magicians , then either Witches or Conjurers , and make a more lively shew of working Miracles than any Inchanters can do : for these practise to shew that in action , which Witches do in words and terms . But that you may think I have reason for the maintenance of mine opinion in this behalf , I will surcease by multitude of words to amplifie this place , referring you to the tract following of the art of juggling , where you shall read strange practices and cunning conveyances ; which because they cannot so conveniently be described by phrase of speech , as that they should presently sink into the capacity of you that would be practitioners of the same , have caused them to be set forth in form & figure , that your understanding might be somewhat helped by instrumental Demonstrations . And when you have perused that whole discovery of Juggling , compare the wonders thereof with the wonders imputed to Conjurers and Witches , ( not omitting Pharaohs Sorcerers at any hand in this comparison ) and I believe you will be resolved , that the miracles done in Pharaohs sight by them , and the miracles ascribed unto Witches , Conjurers , &c. may be well taken for false miracles , meer delusions , &c. and for such actions as are commonly practised by cunning Jugglers ; be it either by legierdemain , confederacy , or otherwise . CHAP. XXII . The Art of Juggling discovered , and in what points it doth principally consist . NOw because such occasion is ministred , and the matter so pertinent to my purpose , and also the life of Wicthcraft and cosenage so manifestly delivered in the Art of Juggling ; I thought good to discover it , together with the rest of the other deceitful Arts ; being sorry that it falleth out to my lot , to lay open the secrets of this mystery , to the hinderance of such poor men as live thereby : whose doings herein are not only tolerable , but greatly commendable , so they abuse not the Name of God , nor make the people attribute unto them his power ; but alwayes acknowledge wherein the Art consisteth , so as thereby the other unlawful and impious Arts may be by them the rather detected and bewrayed . The true Art therefore of Juggling consisteth in legierdemain ; to wit , the nimble conveyance of the hand , which is especially performed three wayes . The first and principal consisteth in hiding and conveying of Balls , the second in the alteration of Money , the third in the shuffling of the Cards . He that is expert in these may shew much pleasure , and many feats , and hath more cunning than all other Witches or Magicians . All other parts of this Art are taught when they are discovered ; but this part cannot be taught by any description or instruction , without exercise and expence of time . And forasmuch as I profess rather to discover than teach these mysteries , it shall suffice to signifie unto you , that the endeavour and drift of Jugglers is only to abuse mens eyes and judgments . Now therefore my meaning is , in words as plain as I can , to rip up certain proper tricks of that Art ; whereof some are pleasant and delectable , other some dreadful and desperate , and all but meer delusions , or counterfeit actions , as you shall soon see by due observation of every knack by me hereafter deciphered . CHAP. XXIII . Of the Ball , and the manner of Legierdemain therewith , also notable feats with one or divers Bals. COncerning the Ball , the plays and devices thereof are infinite , in so much as if you can by use handle them well , you may shew therewith a hundreth feats . But whether you seem to throw the Ball into your left hand , or into your mouth , or into a Pot , or up into the air , &c. it is to be kept still in your right hand . If you practice first with a leaden bullet , you shall the sooner and better do it with Balls of Cork . The first place at your first learning , where you are to bestow a great Ball , is in the palm of your hand , with your Ring-finger ; but a small Ball is to be placed with your thumb , betwixt your Ring-finger , and middle-finger , then are you to practice to do it betwixt the other fingers , then betwixt the fore-finger and the thumb , with the fore-finger and middle-finger jointly , and therein is the greatest and strangest cunning shewed . Lastly , the same Ball is to be practised in the palm of the hand , and by use you shall not only seem to put any one Ball from you , and yet retain it in your hand ; but you shall keep four or five as cleanly as one . This being attained unto , you shall work wonderful feats ; as for example . Lay three or four Balls before you , and as many small Candlesticks , Bols , Salt-seller covers , which is the best . Then first seem to put one Ball into your left hand , and therewithal seem to hold same fast : then take one of the Candlesticks , or any other thing ( having a hollow foot , and not being too great ) and seem to put the Ball which is thought to be in your left hand , underneath the same , and so under the other Candlesticks seem to bestow the other Balls : and all this while the beholders will suppose each Ball to be under each Candlestick : this done , some charm or form of words is commonly used . Then take up one Candlestick with one hand , and blow , saying , Lo , you see that is gone : and so likewise look under each Candlestick with like grace and words , and the beholders will wonder where they are become . But if you in lifting up the Candlesticks with your right hand , leave all those three or four Balls under one of them ( as by use you may easily do , having turned them all down with your hand , and holding them fast with your little and Ring-finger ) & take the Candlestick with your other fingers , and cast the Balls up into the hollowness thereof ( for so they will not roll so soon away ) the stander by will be much astonied . But it will seem wonderful strange , if also in shewing how there remaineth nothing under another of those Candlesticks , taken up with your left hand , you leave behind you a great Ball , or any other thing , the miracle will be the greater . For first they think you have pulled away all the Bals by miracle ; then , that you have brought them all together again by like means , and they neither think nor look that any other thing remaineth behind under any of them . And therefore , after many other feats done , return to your Candlesticks , remembring where you left the great Ball , and in no wise touch the same ; but having another like Ball about you , seem to bestow the same in manner and form aforesaid , under a Candlestick which standeth furthest off from that where the Ball lieth . And when you shall with words or Charms seem to convey the same Ball from under the same Candlestick , and afterward bring it under the Candlestick which you touched not , it will ( I say ) seem wonderful strange . To make a little Ball swell in your hand till it he very great . TAke a very great Ball in your left hand , or three indifferent big Balls , and shewing one or three little Balls , seem to put them into your said left hand , concealing ( as you may well do ) the other Balls which were therein before : then use words , and make them seem to swell , and open your hand , &c. This play is to be varied a hundreth wayes : for as you find them all under one Candlestick , so may you go to a stander by , and take off his Hat or Cap , and shew the Balls to be there , conveying them thereinto , as you turn the bottom upward . To consume ( or rather to convey ) one or many Bals into nothing . IF you take one Ball , or more , and seem to put it into your other hand , and whilest you use charming words , you convey them out of your right hand into your lap , it will seem strange : For when you open your left hand , immediately , the shatpest lookers on will say it is in your other hand , which also then you may open ; and when they see nothing there , they are greatly overtaken . How to rap a wag on the Knuckles . BUt I will leave to speak any more of the Ball , for herein I might hold you all day , and yet shall I not be able to teach you to use it , nor scarcely to understand what I mean or write concerning it : but certainly many are perswaded that it is a Spirit or a Fly , &c. Memorandum , that alwayes the right-hand be kept open and straight , only keep the palm from view , and therefore you may end with this miracle . Lay one Ball upon your shoulder , another on your arm , and the third on the Table : which because it is round , and will not easily lye upon the point of your Knife , you must bid a stander by lay it thereon , that you mean to throw all those three Balls into your mouth at once : and holding a Knife as a Pen in your hand , when he is laying it upon the point of your Knife , you may easily with hast rap him on the fingers , for the other matter will be hard to do . CHAP. XXIV . Of Conveyance of Money . THe conveying of Money is not much inferior to the Ball , but much easier to do . The principal place to keep a piece of Money is the palm of your hand , the best piece to keep is a Testor ; but with exercise all will be alike , except the Money be very small , and then it is to be kept betwixt the fingers , almost at the fingers end , whereas the Ball is to be kept below neer to the palm . To Convey Money out of one of your hands into the other by Legierdemain . FIrst you must hold open your right hand , and lay therein a Testor , or some big piece of Money : then lay thereupon the top of your long left finger , and use words , and upon the sudden slip your right hand from your finger wherewith you held down the Testor , and bending your hand a very little , you shall retain the Testor still therein , and suddenly ( I say ) drawing your right hand through your left , you shall seem to have left the Testor there , specially when you shut in due time your left hand . Which that it may more plainly appear to be truly done , you may take a Knife , and seem to knock against it , so as it shall make a great sound , but instead of knocking the piece in the left hand ( where none is ) you shall hold the point of the Knife fast with the left hand , and knock against the Testor held in the other hand , and it will be thought to hit against the Money in the left hand . Then use words , and open your hand , and when nothing is seen , it will be wondred at how the Testor was removed . To convert or transubstantiate Money into Counters , or Counters into Money . ANother way to deceive the lookers on , is to do as before , with a Testor ; and keeping a Counter in the palm of the left hand secretly to seem to put the Testor thereinto ; which being reteined still in the right hand , when the left hand is opened , the Testor will seem to be transubstantiated into a Counter . To put one Testor into one hand , and another into another hand , and with words to bring them together . HE that hath once attained to the facility of retaining one piece of Money in in his right hand , may shew a hundred pleasant conceits by that means , and may reserve two or three as well as one . And lo then may you seem to put one piece into your left hand , and retaining it still in your right hand , you may together therewith take up another like piece , and so with words seem to bring both pieces together . To put one Testor into a strangers hand , and another into your own , and to convey both into the strangers hand with words . ALso you may take two Testors evenly set together , and put the same in stead of one Testor , into a strangers hand , and then making as though you did put one Testor into your left hand , with words you shall make it seem that you convey the Testor in your hand , into the strangers hand : for when you open your said left hand , there shall be nothing seen ; and he opening his hand shall find two , where he thought was but one . By this device ( I say ) a hundred conceits may be shewed . How to do the same or the like feat otherwise . TO keep a Testor , &c. betwixt your finger , serveth specially for this and such like purposes . Hold out your hand , and cause one to lay a Testor upon the palm thereof , then shake the same up almost to your fingers ends , and putting your thumb upon it ; you shall easily , with a little practice , convey the edge bewixt the middle and fore-finger , whilest you proffer to put it into your other hand ( provided alwayes that the edge appear not through the fingers on the backside ) which being done , take another Testor ( which you may cause a stander by to lay down ) and put them both together , either closely in stead of one into a strangers hand , or keep them still in your own : and ( after words spoken ) open your hands , and there being nothing in one , and both pieces in the other , the beholders will wonder how they came together . To throw a piece of Money away , and to find it again where you list . YOu may , with the middle or Ring-finger of the right hand , convey a Testor into the palm of the same hand , and seeming to call it away , keep it still : which with confederacy will seem strange ; to wit , when you find it again , where another hath bestowed the very like piece . But these things without exercise cannot be done , and therefore I will proceed to shew things to be brought to pass by money , with less difficulty , and yet as strange as the rest : which being unknown are marvellously commended , but being known are derided , and nothing at all regarded . With words to make a Groat or a Testor to leap out of a Pot , or to run alongst upon a Table . YOu shall see a Juggler take a Groat or a Testor , and throw it into a Pot , or lay it in the midst of a Table , and with inchanting words cause the same to leap out of the Pot , or run towards him , or from him-ward alongst the Table . Which will seem miraculous , until you know it is done with a long black hair of a womans head , fastned to the brim of a Groat , by means of a little hole driven through the same with a Spanish-Needle . In like sort you may use a Knife , or any other small thing : but if you would have it go from you , you must have a confederate , by which means all Juggling is graced and amended . To make a Groat or a Testor to sink through a Table , and to vanish out of a Handkercher very strangely . A Juggler also sometimes will borrow a Groat or a Testor , &c. and mark it before you , and seem to put the same into the midst of a Handkercher , and wind it so , as you may the better see and feel it . Then will he take you the Handkercher , and bid you feel whether the Groat be there or nay ; and he will also require you to put the same under a Candlestick , or some such thing . Then will he send for a Bason , and holding the same under the boord right against the Candlestick , will use certain words of Inchantments ; and in short space you shall hear the Groat fall into the Bason . This done , one takes off the Candlestick , and the Juggler taketh the Handkercher by a Tassel , and shaketh it , but the Money is gone : which seemeth as strange as any feat whatsoever , but being known , the miracle is turned to a bable : For it is nothing else but to sow a Groat into the corner of a Handkercher , finely covered with a piece of Linnen , little bigger then your Groat : which corner you must convey instead of the Groat delivered to you , into the middle of your Handkercher ; leaving the other either in your hand or lap , which afterwards you must seem to pull through the Boord , letting it fall into a Bason , &c. A notable trick to transform a Counter to a Groat . TAke a Groat , or some less piece of Money , and grind it very thin on the one side ; and take two Counters , and grind them , the one no the one side , the other on the other side : Glew the smooth side of the Groat to the smooth side of one of the Counters , joyning them so close together as may be , specially at the edges , which may be so filed , as they shall seem to be but one piece ; to wit , one side a Counter , and the other side a Groat , then take a very little green Wax ( for that is softest and therefore best ) and lay it so upon the smooth side of the other Counter , as it doth not much discolour the Groat : and so will that Counter with the Groat cleave together , as though they were glewed ; and being filed even with the Groat and the other Counter , it will seem so like a perfect entire Counter , that though a stranger handle it , he shall not bewrey it ; then having a little touched your fore-finger , and the thumb of your right hand with soft Wax ; take therewith this counterfeit Counter and lay it down openly upon the palm of your left hand , in such sort as an Auditor layeth down his Counters , wringing the same hard , so as you may leave the glewed Counter with the Groat apparently in the palm of your left hand ; and the smooth side of the waxed Counter will stick fast upon your thumb , by reason of the Wax wherewith , it is smeared , and so may you hide at your pleasure . Provided alwayes that you lay the waxed side downward , and the glewed side upward : then close your hand , and in or after the closing thereof turn the place , and so instead of a Counter ( which they supposed to be in your hand ) you shall seem to have a Groat , to the astonishment of the beholders , if it be well handled . CHAP. XXV . An excellent feat , to make a Two-peny piece lie plain in the Palm of your Hand , and to be passed from thence when you list . PUt a little red Wax ( not too thin ) upon the nail of your longest finger , then let a stranger put a Tow-peny piece into the palm of your hand , and shut your fist suddenly , and convey the Two-peny piece upon the Wax , which with use you may so accomplish , as no man shal perceive it . Then and in the mean time use * words of course , and suddenly open your hand , holding the tips of your fingers rather lower than higher than the palm of your hand , and the beholders will wonder where it is become . Then shut your hand suddenly again , and lay a wager whether it be there or no ; and you may either leave it there , or take it away with you at your pleasure . This ( if it be well handled ) hath more admiration than any other feat of the hand . Memorandum this may be best handled , by putting the Wax upon the Two-peny piece , but then must you lay it in your hand your self . To convey a Testor out of ones Hand that holdeth it fast . STick a little Wax upon your thumb , and take a stander by by the finger , shewing him the Testor , and telling him you will put the same into his hand : then wring it down hard with you waxed thumb , and using many words , look him in the face , and as soon as you perceive him to look in your face , or from your hand , suddenly take away your thumb , and close his hand , and so will it seem to him that the Testor remaineth , even as if you wring a Testor upon ones fore-head , it will seem to stick , when it is taken away , especially if it be wet . Then cause him to hold his hand still , and with speed put it into another mans hand ( or into your own ) two Testors instead of one , and use words of course , whereby you shall make not only the beholders , but the holders believe , when they open their hands , that by Inchantment you have brought both together . To throw a piece of Money into a deep Pond , and to fetch it again from whence you list . THere be a marvellous number of feats to be done with Money ; but if you will work by private confederacy , as to mark a shilling , or any other thing , and throw the same into a River or deep Pond , and having hid a shilling before with like marks in some other secret place ; bid some go presently and fetch it , making them believe that it is the very same which you threw into the River : the beholders will marvail much at it . And of such feats there may be done a marvellous number ; but many more by publick confederacy , whereby one may tell another how much Money he hath in his Purse , and a hundreth like toyes ; and all with Money . To convey one Shilling being in one hand into another , holding your hands abroad like a Rood . EVermore it is necessary to mingle some merry toyes among your grave miracles , as in this case of Money , to take a Shilling in each hand , and holding your arms abroad , to lay a wager that you would put them both into one hand , without b●inging them any whit neerer together . The wager being made , hold your arms abroad like a Hood , and turning about with your body , lay the Shilling out of one of your hands upon the Table , and turning to the otherside take it up with the other hand : and so you shall win your wages . How to Rap a Wag on the Knuckles . DEliver one piece of Money with the left hand to one , and to a second person another , and offer him that you would rap on the fingers the third ; for he ( though he be ungratious and subtle ) seeing the other receive Money , will not lightly refuse it , and when he offereth to take it , you may rap him on the fingers with a Knife , or somewhat else held in the right hand , saying that you knew by your familiar , that he meant to have kept it from you . CHAP. XXVI . To Transform any one small thing into any other form by folding of Paper . TAke a sheet of Paper , or a Handkercher , and fold or double the same , so as one side be a little longer then another : then put a counter between the two sides or leaves of the Paper or Handkercher , up to the middle of the top of the fold , holding the same so as it be not perceived , and lay a groat on the outside thereof , right against the Counter , and fold it down to the end of the longer side : and when you unfold it again , the Groat will be where the Counter was , and the Counter where the Groat was : so as some will suppose that you have transubstantiated the Money into a Counter , and with this many feats may be done . The like or rather stranger than it may be done , with two Papers three inches square a piece , divided by two folds into three equal parts at either side , so as each folded Paper remain one inch square : then glew the backsides of the two Papers together as they are folded , and not as they are open , and so shall both Papers seem to be but one ; and which side soever you open , it shall appear to be the same , if you hide handsomely the bottom , as you may well do with your middle finger , so as if you have a Groat in the one , and a Counter in the other , you ( having shewed but one ) may be turning the Paper seem to transubstantiate it . This may be best performed ; by putting it under a Candlestick , or a Hat , &c. and with words , * seem to do the feat . CHAP. XXVII . Of Cards , with good Cautions how to avoid Cosenage therein : special Rules to convey and handle the Cards , and the manner and order how to accomplish all difficult and strange things wrought with Cards . HAving now bestowed some waste money among you , I will set you to Cards ; by which kind of Witchcraft a great number of people have juggled away not only their Money , but also their Lands , their health , their time , and their honesty . I dare not ( as I could ) shew the lewd juggling that Cheaters practice , lest it minister some offence to the well disposed , to the simple hurt and losses , and to the wicked occasion of evil doing . But I would wish all Gamesters to beware , not only with what Card and Dice they play , but especially with whom and where they exercise gaming . And to let Dice pass ( as whereby a man may be inevitably cosened ) one that is skilful to make and use Bumcards , may undo a hundred wealthy men that are given to gaming : but if he have a confederate present , either of the players or standers by , the mischief cannot be avoided . If you play among strangers , beware of him that seems simple or drunken ; for under their habit the most special coseners are presented , and while you think by their simplicity and imperfections to beguile them ( and thereof perchance are perswaded by their confederates , your very friends as you think ) you your self will be most of all overtaken . Beware also of the bettors by , and lookers on , and namely of them that bet on your side : for whilest they look on your game without suspition , they discover it by signs to your Adversaries , with whom they bet , and yet are their confederates . But in shewing feats , and juggling with Cards the principal point consisteth in shuffling them nimbly , and alwayes keeping one certain Card either in the bottom , or in some known place of the stock , four or five Cards from it . Hereby you shall seem to work wonders ; for it will be easie for you to see or spie one Card , which though you be perceived to do , it will not be suspected , if you shuffle them well afterwards . And this note I must give you , that in reserving the bottom Card , you must alwayes ( whilest you shuffle ) keep him a little before or a little behind all the Cards lying underneath him , bestowing him ( I say ) either a little beyond his fellows before , right over the fore-finger , or else behind the rest , so as the little finger of the left hand may meet with it : which is the easier , the readyer , and the better way . In the beginning of your shuffling , shuffle as thick as you can , and in the end throw upon the stock the neather Card ( with so many moe at the least as you would have preserved for any purpose ) a little before or behind the rest . Provided always , that your fore-finger , if the pack be laid before , or the little finger , if the pack lye behinde , creep up to meet with the bottom Card , and not lye betwixt the Cards : and when you feel it , you may there hold it , until you have shuffled over the Cards again , still leaving your kept Card below . Being perfect herein , you may do almost what you list with the Cards . By this means what pack soever you make , though it consist of eight , twelve , or twenty Cards , you may keep them still together unsevered next to the neather Card , and yet shuffle them often to satisfie the curious beholders . As for example , and for brevity sake , to shew you divers feats under one . How to deliver out four Aces , and to convert them into four Knaves . MAke a Pack of these eight Cards ; to wit , four Knaves and four Aces : and although , all the eight Cards must lye immediately together , yet must each Knave and Ace be evenly severed , and the same eight Cards must lye also in the lowest place of the bunch . Then shuffle them so , as alwayes at the second shuffling , or at leastwise at the end of your shuffling the said pack , and of the pack one Ace may lie neathermost , or so as you may know where he goeth and lyeth : and alwayes ( I say ) let your foresaid pack with three or four Card more lye unseparable together immediately upon and with that Ace . Then using some speech or other device , and putting your hands with the Cards to the edge of the Table to hide the action , let out privily a piece of the second Card which is one of the Knaves , holding forth the stock in both your hands , and shewing to the standers by the neather Card ( which is the Ace or kept Card ) covering also the head or piece of the Knave ( which is the next Card ) with your four fingers , draw out the same Knave , laying it down on the Table : then shuffle again , keeping your pack whole , and so have you two Aces lying together in the bottom . And therefore , to reform that disordered Card , as also for a grace and countenance to that action , take of the uppermost Card of the bunch , and thrust it into the midst of the Cards ; and then take away the neathermost Card , which is one of your said Aces , and bestow him likewise . Then may you begin as before , shewing another Ace , and instead thereof lay down another Knave : and so forth , until instead of four Aces you have laid down four Knaves . The beholders all this while thinking that there lye four Aces on the Table , are greatly abused , and will marvel at the transformation . How to tell one what Card he seeth in the bottom , when the same Card is suffled into the stock . WHen you have seen a Card privily , or as though you marked it not , lay the same undermost , and shuffle the Cards as before you are taught , till your Card lye again below in the bottom . Then shew the same to the beholders , willing them to remember it ; then shuffle the Cards , or let any other shuffle them ; for you know the Card already , and therefore may at any time tell them what Card they saw : which * nevertheless would be done with great circumstance and shew of difficulty . Another way to do the same , having your self indeed never seen the Card. IF you can see no Card , or be suspected to have seen that which you mean to shew , then let a stander by first shuffle , and afterwards take you the Cards into your hands , and ( having shewed and not seen the bottom Card ) shuffle again and keep the same Card as before you are taught ; and either make shift then to see it when their suspicion is past , which may be done by letting some Cards fall , or else lay down all the Cards in heaps , remembring where you laid your bottom Card. Then spie how many Cards lie in some one heap , and lay the heap where your bottom Card is upon that heap , and all the other heaps upon the same : and so , if there were five Cards in the heap whereon you laid your Card , then the same must be the sixth Card , which now you may throw out , or look upon without suspicion ; and tell them the Card they saw . To tell one without confederacy what Card he thinketh . LAy three Cards on a Table , a little way distant , and bid a stander by be true and not waver , but think on one of the three ; and by his eye you shall assuredly perceive which he both seeth and thinketh . And you shall do the like , if you cast down a whole pair of Cards with the faces upwards , whereof there will be few or none plainly perceived , and they also coat Cards . But as you cast them down sodainly , so must you take them up presently , marking both his eye and the Card whereon he looketh . CHAP. XXVIII . How to tell what Card any man thinketh , how to convey the same into a Kernel of a Nut or Cheristone , &c. and the same again into ones Pocket , how to make one draw the same , or any Card you list , and all under one device . TAke a Nut , or a Cheristone , and burn a hole through the side of the top of the shell , and also through the kernel ( if you will ) with a hot Bodkin , or bore it with an Awl , and with the eie of an Needle pull out some of the Kernel , so as the same may be as wide as the hole of the shell . Then write the number or name of the Card in a piece of fine Paper one inch or half an inch in length , and half so much in breadth , and roll it up hard ; then put it into a Nut , or Cheristone , and close the whole with a little red Wax , and rub the same with a little dust , and it will not be perceived , if the Nut or Cheristone be brown or old . Then let your confederate think that Card which you have in your Nut , &c. and either convey the same Nut or Cheristone into some bodies Pocket , or lay it in some strange place : then make one draw the same out of the stock held in your hand , which by use you may well do . But say not ; I will make you perforce draw such a Card : but require some stander by to draw a Card , saying that it skils not what Card he draw . And if your hand serve you to use the Cards well , you shall preferr unto him , and he shall receive ( even though he snatch at another ) the very Card which you kept , and your confederate thought , and it is written in the Nut , and hidden in the pocket , &c. You must ( while you hold the stock in your hands , toffing the Cards to and fro ) remember alwayes to keep your Card in your eyes , and not to lose the sight thereof . Which feat , till you be perfect in , you may have the same privily marked ; and when you perceive his hand ready to draw , put it a little out towards his hand , nimbly turning over the cards , as though you numbred them , holding the same more loose and open than the rest , in no wise suffering him to draw any other ; which if he should do , you must let three or four fall , that you may begin again . This will seem most strange , if your said Paper be inclosed in a Button , and by confederacy sowed upon the doublet or coat of any body . This trick they commonly end with a Nut full of Ink , in which case some wag or unhappy Boy is to be required to think a Card , and having so done , let the Nut be delivered him to crack , which he will not refuse to do , if he have seen the other feat played before . CHAP. XXIX . Of Fast or Loose ; how to knit a hard Knot upon a Handkercher , and to undo the same with words . THe Aegyptians juggling Witchcraft or Sortilegie standeth much in Fast or Loose , whereof though I have written somewhat generally already , yet having such opportunity , I will here shew some of their particular feats ; not treating of their common tricks which is so tedious , nor of their fortune-telling which is so impious ; and yet both of them meer cosenage . Make one plain loose knot , with the two corner ends of a Handkercher , and seeming to draw the same very hard , hold fast the body of the said Handkercher ( neer to the knot ) with your hand , pulling the contrary end with the left hand , which is the corner of that which you hold . Then close up handsomely the knot , which will be yet somewhat loose , and pull the Handkercher so with your right hand , as the left hand end may be neer to the knot : then will it seem a true and a firm knot . And to make it appear more assuredly to be so indeed , lest a stranger pull at the end which you hold in your left hand , whilest you hold fast the other in your right hand : and then holding the knot with your fore-finger and thumb , and the neather part of your Handkercher with your other fingers , as you hold a bridle ; when you would with one hand slip up the knot and lengthen your reins . This done , turn your Handkercher over the knot with the left hand , in doing whereof you must suddenly slip out the end or corner , putting up the knot of your Handkercher with your fore-finger and thumb , as you would put up the foresaid knot of your bridle . Then deliver the same ( covered and wrapt in the midst of your Handkercher ) to one , to hold fast , and so after some words used , and wagers layed , take the Handkercher , and shake it , and it will be loose . A notable Feat of Fast and Loose ; namely , to pull three Bead stones from off a Cord , while you hold fast the ends thereef , without removing of your hand . TAke two little Whipcords of two-foot long a plece , double them equally so as there my appear four ends . Then take three great Bead-stones , the hole of one of them being bigger than the rest ; and put one Bead-stone upon the eye or bowt of the one Cord , and another on the other Cord. Then take the Stone with the greatest hole , and let both the bowts be hidden therein : which may be the better done , if you put the eye of the one into the eye or bowt of the other . Then pull the middle Bead upon the same , being doubled over his fellow , and so will the Beads seem to be put over the two Cords without partition : For holding fast in each hand the two ends of the two Cords , you may toss them as you list , and make it seem manifest to the beholders , which may not see how you have done it , that the Bead-stones are put upon the two Cords without any fraud . Then must you seem to add more effectual binding of those Bead-stones to the string , and make one half of a knot with one of the ends of each side ; which is for no other purpose , but that when the Bead-stones be taken away , the Cords may be seen in the case which the beholders suppose them to be in before : For when you have made your half knot ( which in any wise you may not double to make a perfect knot ) you must deliver into the hands of some standers by those two Cords ; namely , two ends evenly set in one hand , and two in the other , and then with a wager , &c. begin to pull off your Bead-stones , &c. which if you handle nimbly , and in the end cause him to pull his two ends , the two Cords will shew to be placed plainly , and the Bead-stones to have come through the Cords . But these things are so hard and long to be described , that I will leave them , whereas I could shew great variety . CHAP. XXX . Juggling Knacks by confederacy , and how to know whether one cast Cross or Pile by the ringing . LAy a wager with your confederate ( who must seem simple , or obstinately opposed against you ) that standing behind a door , you will ( by the sound or ringing of the money ) tell him whether he cast Cross or pile : so as when you are gone , and he hath filliped the Money before the witnesses who are to be cosened , he must say , What is it if be Cross ; or What if , if it be Pile : or some other such sign , as as you are agreed upon , and so you need not fail to guess rightly . By this means ( if you have any invention ) you may seem to do a hundreth miracles , and to discover the secrets of a mans thoughts , or words spoken a far off . To make a shoal of Goslings draw a Timber-log . TO make a shoal of Goslings , or ( as they say ) a gaggle of Geese to seem to draw a Timber-log , is done by that very means that is used , when a Cat doth draw a Fool through a Pond or River : but handled somewhat further off from the beholders . To make a Pot or any such thing standing fast on the Cupboard , to fall down thencs by vertue of words . LEt a Cupboard be so placed , as your Confederate may hold a black Thred without in the Court , behind some window of that room ; and at a certain loud word spoken by you , he may pull the same Thred , being wound about the Pot , &c. And this was the feat of Eleazer , which Josephus reporteth to be such a miracle . To make one dance naked . MAke a poor Boy confederate with you , so as after Charms , &c. spoken by you , he uncloth himself , and stand naked , seeming ( whilest he undresseth him ) to shake , stamp , and cry , stil hastening to be uncloathed , till he be stark naked ; or if you can procure none to go so far , let him only begin to stamp and shake , &c. and to uncloath him , and then you may ( for the reverence of the company ) seem to release him . To transform or alter the Colour of ones Cap or Hat. TAke a confederates Hat , and use certain * words over it , and deliver it to him again , and let him seem to be wroth , and cast it back to you again , affirming that his was a good new black Hat , but this is an old blew Hat , &c. and then you may seem to counter-charm it , and re-deliver it , to his satisfaction . How to tell where a stollen Horse is become . BY means of confederacy , Steven Tailor , and one Pope abused divers countrey people . For Stephen Tailor would hide away his neighbours Horses , &c. and send them to Pope ( whom he before had told where they were ) promising to send the parties unto him , whom he described and made known by divers signs : so as this Pope would tell them at their first entrance unto the door . Wherefore they came , and would say that their Horses were stollen , but the thief should be forced to bring back the Horses , &c. and leave them within one mile South and by West , &c. of his house , even as the plot was laid , and the pack made before by Stephen and him . This Pope is said of some to be a Witch , of others he is accounted a Conjurer ; but commonly called a wise man , which is all one with Soothsayer or Witch . CHAP. XXXI . Boxes to alter one Grain into another , or to consume the Grain or Corn to nothing . THere be divers Juggling Boxes with false bottoms , wherein many false feats are wrought . First they have a Box covered or rather footed alike at each end , the bottom of the one end being no deeper than as it may contain one lane of Corn or Pepper glewed thereupon . Then use they to put into the hollow end thereof some other kind of grain , ground or unground ; then do they cover it , and put it under a Hat or Candlestick : and either in putting it thereinto , or pulling it thence , they turn the Box , and open the contrary end , wherein is shewed a contrary grain : or else they shew the glewed end first ( which end they suddenly thrust into a Boll or Bag or such grain as is glewed already thereupon ) and secondly the empty Box. How to convey ( with words or Charme ) the Corn contained in one Box into another . THere is another Box fashioned like a Bell , whereinto they do put so much , and such Corn or Spice as the aforesaid hollow Box can contain . Then they stop or cover the same with a piece of Leather , as broad as a Testor , which being thrust up hard towards the middle part or waste of the said Bell will stick fast , and bear up the Corn. And if the edge of the leather be wet , it will hold the better . Then take they the other Box dipped ( as is aforesaid ) in Corn , and set down the same upon the Table , the empty end upward , saying that they will convey the grain therein into the other Box or Bell : which being set down somewhat hard upon the Table , the Leather and the Corn therein will fall down , so as the said Bell being taken up from the Table , you shall see the Corn lying thereon , and the stopple will be hidden therewith , and covered ; and when you uncover the other Box , nothing shall remain therein . But presently the Corn must be swept down with one hand into the other , or into your lap or hat . Many feats may be done with this Box , as to put therein a Toad , affirming the same to have been so turned from Corn , &c. and then many beholders will suppose the same to be the Jugglers Devil , whereby his feats and miracles are wrought . But in truth , there is more cunning Witchcraft used in transferring of Corn after this sort , than is in the transferring of one mans Corn in the Grass into another mans field : which the law of the twelve Tables doth so forcibly condemn ; for the one is a cosening sleight , the other is a false lie . Of another Box to convert Wheat into Flower with words , &c. THere is another Box usual among Jugglers , with a bottom in the middle thereof , made for the like purposes . One other also like a Tun , wherein is shewed great variety of stuffe , as well of liquors as Spices , and all by means of another little Tun within the same , wherein and whereon Liquor and Spices are shewed . But this would ask too long a time of description . Of divert petty Juggling Knacks . THere are many other beggerly feats able to beguile the simple , as to make an Oat stir by spitting thereon , as though it came to pass by words . Item to deliver Meal , Pepper , Ginger , or any Powder out of the mouth after the eating of Bread , &c. which is done by retaining any of those things stuffed in a little Paper or Bladder conveyed into your mouth , and grinding the same with your Teeth . Item , a rish through a piece of a Trencher , having three holes , and at the one side the Rish appearing out in the second , at the other side in the third hole , by reason of a hollow place made betwixt them both , so as the sleight consisteth in turning the piece of Trencher . CHAP. XXXII . To burn a Thred , and to make it whole again with the Ashes thereof . IT is not one of the worst feats to burn a Thred handsomly , and to make it whole again ; the order whereof is this . Take two Threds , or small Laces , of one foot in length a piece : roll up one of them round , which will be then of the quanity of a Pease , bestow the same between your left fore-finger and your thumb . Then take the other Thred , and hold it forth at length , betwixt the fore-finger and thumb of each hand , holding all your fingers daintily , as young Gentlewomen are taught to take up a morsel of meat . Then let one cut asunder the same Thred in the middle . When that is done , put the tops of your two thumbs together , and so shall you with less suspition receive the peice of Thred which you hold in your right hand into your left , without opening of your left finger and thumb ; then holding these two pieces as you did the same before it was cut , let those two be cut also asunder in the midst , and they conveyed again as before , until they be cut very short , and then roll all those ends together , and keep that Ball of small Threds before the other in your left hand , and with a Knife thrust out the same with a Candle , where you may hold it until the said Ball of short Threds be burnt to ashes . Then pull back the Knife with your right hand , and leave the ashes with the other Ball betwixt the fore-finger and thumb of your left hand , and with the two thumbs and two fore-fingers together seem to take pains to frot and rub the ashes , until your Thred be renewed , and draw out that Thred at length which you kept all this while betwixt your left finger and thumb . This is not inferiour to any Jugglers feat if it be well handled ; for if you have Legierdemain to bestow the same Ball of Thred , and to change it from place to place betwixt your other fingers ( as may easily be done ) then will it seem very strange . To cut a Lace asunder in the midst , and to make it whole again . BY a device not much unlike to this , you may seem to cut asunder any Lace that hangeth about ones neck , or any Point , Girdle , or Garter , &c. and with Witchcraft or Conjuration to make it whole and closed together again . For the accomplishment whereof , provide ( if you can ) a piece of the Lace , &c. which you mean to cut , or at the least a pattern like the same , one inch and a half long , ( and keeping it double privily in your left hand , betwixt some of your fingers neer to the tips thereof ) take the other Lace which you mean to cut , still hanging about ones neck , and draw down your said left hand to the bought thereof ; and putting your own piece a little before the other ( the end or rather middle whereof you must hide betwixt your fore-finger and thumb ) making the eye or bought , which shall be seen , of your own pattern , let some stander by cut the same asunder , and it will be surely thought that the other Lace is cut ; which with words and frotting , &c. you shall seem to renew and make whole again . This , if it be well handled , will seem miraculous . How to pull Laces innumerable out of your mouth , of what colour or length you list , and never any thing seen to be therein . AS for pulling Laces out of the mouth , it is somewhat a stale jest , whereby Jugglers gain money among Maids , selling Lace by the yard , putting into their mouths one round bottom as fast as they pull out another , and at the just end of every yard they tie a knot , so as the same resteth upon their teeth ; then cut they off the same , and so the beholders are double and treble deceived , seeing as much Lace as will be contained in a Hat , and the same of what colour you list to name , to be drawn by so even yards out of his mouth , and yet the Juggler to talk as though there were nothing at all in his mouth . CHAP. XXXIII . How to make a Book , wherein you shall shew every leaf therein to be white , black , blew red , yellow , green , &c. THere are a thousand jugglings , which I am loth to spend time to describe , whereof some be common , and some rare , and yet nothing else but deceit , cosenage , or confederacy : whereby you may plainly see the Art to be a kind of Witchcraft . I will end therefore with one devide , which is not common , but was specially used by Claruis , whom though I never saw to exercise the feat , yet am I sure I conceive aright of that invention . He had ( they say ) a Book , whereof he would make you think first , that every leaf was clean white Paper ; then by vertue of words he would shew you every leaf to be painted with Birds , then with Beasts , then with Serpents , then with Angels , &c. the device thereof is this . Make a Book seven inches long , and five inches broad , or according to that proportion ; and let there be 49. leaves ; to wit , seven times seven contained therein , so as you may out upon the edge of each leaf six notches , each notch in depth half a quarter of an inch , and one inch distant . Paint every fourteenth and fifteenth page ( which is the end of every sixt leaf , and the beginning of every seventh ) with like colour or one kinde of picture . Cut off with a pair of sheers every notch of the first leaf , leaving only one inch of Paper in the uppermost place uncut , which will remain almost half a quarter of an inch higher than any part of that leaf . Leave another like inch in the second place of the second leaf , clipping away one inch of Paper in the highest place immediately above it , and all the notches below the same , and so orderly to the third , fourth , &c. so as there shall rest upon each leaf one only inch of paper above the rest . One high uncut inch of Paper must answer to the first , directly , in every seventh leaf of the Book ; so as when you have cut the first seven leaves , in such sort as I first described , you are to begin in the self same order at the eight leaf , descending in such wise in the cutting of seven other leaves , and so again at the fifteenth , to 21 , &c. until you have passed through every leaf , all the thickness of your Book . Now you shall understand , that after the first seven leaves , every seventh leaf in the Book is to be painted , saving one seven leaves , which must remain white . Howbeit , you must observe , that at each Bumleaf or high inch of Paper , seven leaves distant , opposite one directly and lineally against the other , through the thickness of the Book , the same page with the page precedent so to be painted with the like colour or picture , and so must you pass through the Book with seven several sorts of colours or pictures ; so as , when you shall rest your thumb upon any of those Bumleaves , or high inches , and open the Book , you shall see in each page one colour or picture throughout the Book ; in another row , another colour , &c. To make that matter more plain unto you , let this be description hereof . Hold the Book with your left hand , and ( betwixt your fore-finger and thumb of your right hand ) slip over the Book in what place you list , and your thumb will alwayes rest at the seventh leaf ; to wit , at the Bumleaf or high inch of Paper from whence when your Book is strained , it will fall or slip to the next , &c. Which when you hold fast , and open the Book , the beholders seeing each leaf to have one colour or picture with so many varieties , all passing continually and directly through the whole Book , will suppose that with words you can discolor the leaves at your pleasure . But because perhaps you will hardly conceive hereof by this description , you shall ( if you be disposed ) see or buy for a small value the like Book , at the Shop of W. Brome in Pauls-Churchyard , for your further instruction . * There are certain feats of activity , which beautifie this Art exceedingly : howbeit even in these , some are true , and some are counterfeit , to wit , some done by practice , and some by confederacy . * There are likewise divers feats , Arithmetical and Geometrical : for them read Gemma Phrysius , and Record , &c. which being exercised by Jugglers , add credit to their Art. * There are also ( besides them which I have set down in this title of Hartumim ) sundry strange experiments reported by Pliny , Albert , Joh. Bap. Port. Neap. and Thomas Lupton , whereof some are true , and some false , which being known to Jannes and Jambres , or else to our Jugglers , their occupation is the more magnified , and they thereby more reverenced . Here is place to discover the particular knaveries of casting of lots , and drawing of cuts ( as they term it ) whereby many cosenages are wrought : so as I dare not teach the sundry devices thereof , lest the ungodly make a practice of it in the Common-wealth , where many things are decided by those means , which being honestly meant may be lawfully used . But I have said already somewhat hereof in general , and therefore also the rather have suppressed the particularities , which ( in truth ) are meer juggling knacks : whereof I could discover a great number . Chap. XXXIV . Desperate or dangerous Juggling-knacks , wherein the simple are made to think , that a silly Juggler with words can hurt and help , kill and revive any creature at his pleasure : and first to kill any kind of Pullen , and to give it life again . TAke a Hen , a Chick , or a Capon , and thrust a Nail or a fine sharp pointed Knife through the midst of the head thereof , the edge towards the bill , so as it may seem impossible for her to escape death : * then use words , and pulling out the Knife , lay Oats before her , &c. and she will eat and live , being nothing at all grieved or hurt with the wound ; because the Brain lyeth so farre behind in the head as it is not touched , though you thrust your Knife between the combe and it , and after you have done this , you may convert your speech and actions to the grievous wounding and present recovering of your own self . To Eat a Knife , and to fetch it out of any other place . TAke a Knife , and contain the same within your two hands , so as no part be seen there of but a little of the point , which you must so bite at the first , as noise may be made therewith . Then seem to put a great part thereof into your mouth , and letting your hand slip down , there will appear to have been more in your mouth then is possible to be contained therein . Then send for drink , or use some other delay , until you have let the said Knife slip into your lap , holding both your fists close together as before , and then raise them so from the edge of the Table where you sit ( for from thence the Knife may most privily slip down into your lap ) and instead of biting the Knife , knable a little upon your nail , and then seem to thrust the Knife into your mouth , opening the hand next unto it , and thrust up the other , so as it may appear to the standers by , that you have delivered your hands thereof , and trust it into your mouth ; then call for drink , after countenance made of pricking and danger , &c. Lastly , put your hand into your lap , and taking that Knife in your hand , you may seem to bring it out from behind you , or from whence you list . * But if you have another like Knife and a Confederate , you may do twenty notable wonders hereby ; as to send a stander by into some Garden or Orchard , describing to him some tree or herb , under which it sticketh ; or else some strangers sheath or pocket , &c. To thrust a Bodkin into your Head without hurt . TAke a Bodkin so made , as the haft being hollow , the blade thereof may slip thereinto assoon as you hold the point upward ; and set the same to your forehead , and seem to thrust it into your head , and so ( with a little sponge in your hand ) you may bring out blood or wine , making the beholders think the blood or the wine ( whereof you may say you have drunk very much ) runneth out of your fore-head . Then , after countenance of pain and greif , pull away your hand suddenly , holding the point downward ; and it will fall so out , as it will seem never to have been thrust into the haft ; but immediately thrust that Bodkin into your lap or pocket , and pull out another plain Bodkin like the same , saving in that conceit . To thrust a Bodkin through your Tongue , and a Knife through your Arm ; a pitiful sight , without hurt or danger . MAke a Bodkin , the blade thereof being sundred in the middle , so as the one part be not near to the other almost by three quarters of an inch , each part being kept asunder with one small bought or crooked piece of Iron of the fashion described hereafter in place convenient . Then thrust your tongue betwixt the foresaid space ; to wit , into the bought left in the Bodkin blade , thrusting the said bought behind your teeth , and biting the same : and then it shall seem to stick so fast in and through your tongue , that one can hardly pull it out . * Also the very like may be done with a Knife so made , and put upon your Arm ; and the wound will appear the more terrible , if a little blood be poured thereupon . To thrust a piece of Lead into one Eye , and to drive it about ( with a stick ) between the skin and flesh of the fore-head , until it be brought to the other Eye , and there thrust out . PUt a piece of Lead into one of the neather lids of your Eye , as big as a tag of a point , but not so long ( which you may do without danger ) and with a little juggling stick ( one end thereof being hollow ) seem to thrust the like piece of Lead under the other Eye-lid ; but convey the same indeed into the hollowness of the stick ; the stopple or peg thereof may be privily kept in your hand until this feat be done . Then seem to drive the said piece of Lead , with the hollow end of the said stick , from the same eye : and so with the end of the said stick , being brought along upon your forehead to the other eye , you may thrust out the piece of Lead , which before you had put thereinto , to the admiration of the beholders : * Some eat the Lead , and then shove it out of the eye : and some put put it into both , but the first is best . To cut half your Nose asunder , and to heal it again presently without any Salve . TAke a Knife having a round hollow gap in the middle , and lay it upon your Nose , and so shall you seem to have cut your Nose half asunder . Provided alwayes , that in all these you have another like Knife without a gap , to be shewed upon the pulling out of the same , and words of Inchantment to speak , blood also to bewray the wound and nimble conveyance . To put a Ring through your Cheek . THere is another old knack , which seemeth dangerous to the Cheek : for the accomplishing whereof you must have two Rings of like colour and quantity : the one filed asunder , so as you may thrust it upon your Cheek ; the other must be whole and conveyed upon a stick , holding your hand thereupon in the middle of the stick , delivering each end of the same stick to be holden fast by a stander by . Then conveying the same cleanly into your hand , or ( for lack of good conveyance ) into your lap or pocket , pull away your hand from the stick : and in pulling it away , whirle about the Ring , and so will it be thought that you have put thereon the Ring which was in your Cheek . To cut off ones Head , and to lay it in a Platter , &c , which the Jugglers call the decollation of John Baptist . TO shew a most notable execution by this Art , you must cause a boord , a cloth , and a platter to be purposely made , and in each of them holes fit for a bodies neck . The boord must be made of two planks , the longer and broader the better : there must be left within half a yard of the end of each plank half a hole ; so as both the planks being thrust together , there may remain two holes , like to the holes in a pair of Stocks ; there must be made likewise a hole in the Table-cloth or Carpet . A Platter also must be set directly over or upon one of them , having a hole in the middle thereof , of the like quantity , and also a piece cut out of the same , so big as his neck , through which his head may be conveyed into the midst of the platter ; and then sitting or kneeling under the boord , let the head only remain upon the boord in the same . Then ( to make the sight more dreadful ) put a little Brimstone into a Chasing-dish of coals , setting it before the head of the boy , who must gasp two or three times , so as the smoke enter a little into his nostrils and mouth ( which is hot unwholesome ) and the head presently will appear stark dead , if the boy set his countenance accordingly ; and if a little blood be sprinkled on his face , the sight will be the stranger . This is commonly practised with a boy instructed for that purpose , who being familiar and conversant with the company , may be known as well by his face , as by his Apparel . In the other end of the Table , where the like hole is made , another boy of the bigness of the known boy must be placed , having upon him his usual Apparel ; he must lean or lie upon the boord , and must put his head under the boord through the said hole , so as his body shall seem to lie on the one end of the boord , and his head shall lie in a platter on the other end . There are other things which might be performed in this action , the more to astonish the beholders , which because they offer long descriptions , I omit ; as to put about his neck a little dough kneaded with Bullocks blood , which being cold will appear like dead flesh ; and being pricked with a sharp round hollow quill , will bleed , and seem very strange , &c. * Many rules are to be observed herein , as to have the Table-cloth so long and wide as it may almost touch the ground . * Not to suffer the company to stay too long in the place , &c. To thrust a Dagger or Bodkin into your Guts very strangely , and to recover immediately . ANother miracle may be shewed touching counterfeit executions ; namely , that with a Bodkin or Dagger you shall seem to kill your self , or at the least make an unrecoverable wound in your Belly : as ( in truth ) not long since a Juggler caused himself to be killed at a Tavern in Cheapside , from whence he presently went into Pauls-Churchyard and dyed . Which misfortune fell upon him through his own folly , as being then drunken , and having forgotten his Plate , which he should have had for his defence . The device is this . You must prepare a Paste-boord to be made according to the fashion of your belly and brest : the same must by a Painter be coloured cunningly , not only like to your flesh , but with paps , navil , hair , &c. so as the same ( being handsomely trussed unto you ) may shew to be your natural belly . Then next to your true belly you may put a linnen cloth , and thereupon a double plate ( which the Juggler that killed himself forgot , or wilfully omitted ) over and upon the which you may place the false belly . Provided alwayes , that betwixt the plate and the false belly you place a gut or bladder of blood , which blood must be of a Calf or of a Sheep ; but in no wise of an Ox or a Cow , for that will be too thick . Then thrust , or cause to be thrust into your brest a round Bodkin , or the point of a Dagger , so far as it may peirce through your gut or bladder : which being pulled out again , the said blood will spin or spirt out a good distance from you , especially if you strain your body to swell , and thrust therewith against the plate . You must ever remember to use ( with words , countenance and gesture ) such a grace , as may give a grace to the action , and move admiration in the beholders . To draw a Cord through your Nose , Mouth , or Hand , so sensible as is wonderful to see . THere is another juggling knack , which they call the Bridle , being made of two Elder-sticks , through the hollowness thereof is placed a Cord , the same being put on the Nose like a pair of Tongs or Pinsers ; and the Cord , which goeth round about the same , being drawn to and fro , the beholders will think the Cord to go through your nose very dangerously . The knots at the end of the Cord , which do stay the same from being drawn out of the stick , may not be put out at the very top ( for that must be stopped up ) but half an inch beneath each end : and so I say , when it is pulled , it will seem to pass through the nose ; and then may you take a Knife , and seem to cut the Cord asunder , and pull the Bridle from your Nose . The Conclusion , wherein the Reader is referred to certain Patterns of Instruments wherewith divers Feats here specified are to be executed . HErein I might wade infinitely , but I hope it sufficeth , that I have delivered unto you the principles , and also the principal feats belonging to this Art of Juggling , so as any man conceiving throughly hereof may not only do all these things , but also may devise other as strange , and vary every of these devices into other forms as he can best conceive . And so long as the power of Almighty God is not transported to the Juggler , nor offence ministred by his uncomely speech and behaviour , but the action performed in pastime , to the delight of the beholders , so as alwayes the Juggler confess in the end that these are no supernatural actions , but devices of men , and nimble conveyances , let all such curious conceited men as cannot afford their neighbours any comfort or commodity , but such as pleaseth their melancholick dispositions , say what they list ; for this will not be only found among indifferent actions , but such as greatly advance the power and glory of God , discovering their pride and falsehood that take upon them to work miracles , and to be the mighty power of God , as James and Jambres , and also Simon Magus did . If any man doubt of these things , as whether they be not as strange to behold as I have reported , or think with Bodin , that these matters are performed by familiars or Devils ; let him go into S. Martins , and enquire for one John Cautares ( a French man by birth , in conversation an honest-man ) and he will shew as much and as strange actions as these , who getteth not his living hereby , but laboureth for the same with the sweat of his brows , and nevertheless hath the best hand and conveyance ( I think ) of any man that liveth this day . Neither do I speak ( as they say ) without Book herein . For if time , place , and occasion serve , I can shew so much herein , that I am sure Bodin , Spinaeus , and Vairus , would swear I were a Witch , and had a familiar Devil at Commandement . But truly my study and travel herein hath only been employed to the end I might prove them fools , and find out the fraud of them that make them fools , as whereby they may become wiser , and God may have that which to him belongeth . And because the manner of these juggling conveyances is not easily conceived by discourse of words ; I have caused to be set down divers forms of Instruments used in this Art ; which may serve for patterns to them that would throughly see the secrets thereof , and make them for their own private practices , to try the event of such devices , as in this Tract of Legierdemain are shewed . Where note , that you shall find every Instrument that is most necessarily occupied in the working of these strange feats , to bear the just and true number of the page , where the use hereof is in ample words declared . Now will I proceed with another cosening point of Witchcraft , apt for the place , necessary for the time , and in mine opinion meet to be discovered , or at the least to be defaced among deceitful Arts. And because many are abused hereby to their utter undoing , for that it hath had passage under the protection of learning , whereby they pretend to accomplish their works , it hath gone freely without general controlment through all Ages , Nations , and People . Here follow patterns of certain Instruments to be used in the former juggling knacks . depiction of bead-stones and a bridle To pull three Bead-stones from off a Cord , while you hold fast the ends thereof , without removing of your hand . To draw a Cord through your Nose , Mouth or Hand , which is called the Bridle . To be instructed in the right use of the said Bead-stones , read pag. 190. & 191. As for the Bridle , read pag. 198. To thrust a Bodkin into your Head , and through your Tongue , &c. three bodkins The hithermost is the Bodkin with the Bowt , the middlemost is the Bodkin with the hollow haft ; the furthermost is the plain Bodkin serving for shew . To be instructed and taught in the right use and ready practice of these Bodkins , read pag. 196. To thrust a Knife through your Arm , and to cut half your Nose asunder , &c. three knives The middlemost knife is to serve for shew ; the other two be the Knives of device . To be ready in the use and perfect practice of these Knives here portrayed , see pag. 196. To Cut off ones Head , and to lay it in a Platter , which the Jugglers call the decollation of John Baptist . depiction of props for magic trick The form of the plancks , &c. The order of the action , as it is to be shewed . What order is to be observed for the practising hereof with great admiration , read pag. 197 , 198. BOOK XIV . CHAP. I. Of the Art of Alchymistry , of their words of Art and devices to blear mens Eyes , and to procure credit to their Profession . HEre I thought it not impertinent to say somewhat of the Art or rather the craft of Alchymistry , otherwise called Multiplication ; which Chaucer , of all other men , most lively deciphereth . In the bowels hereof doth both Witchcraft and Conjuration lie hidden , as whereby some cosen others , and some are cosened themselves . For by this mystery ( as it is said in the Chanons mans prologue ) They take upon them to turn upside down , All the Earth between Southwark and Canterbury town , And to pave it all of silver and gold , &c. But ever they lack of their conclusion , And to much folk they do illusion . For their stuffe slides away so fast , That it makes them beggers at the last , And by this craft they do never win , But make their purse empty , and their wits thin . And because the practicers hereof would be thought wise , learned , cunning , and their crafts Masters , they have devised words of Art , Sentences , and Epithets obscure , and confections so innumerable ( which are also compounded of strange and rare simples ) as confound the capacities of them that are either set on work herein , or be brought to behold or expect their conclusions . For what plain man would not believe , that they are learned and jolly fellows , that have in such readiness so many mystical terms of Art : as ( for a taste ) their subliming , amalgaming , englutting , imbibing , incorporating , cementing , retrination , terminations , mollifications , and indurations of bodies , matters combust and coagular , ingots , tests , &c. Or who is able to conceive , ( by reason of the abrupt confusion , contrariety , and multitudes of drugs , simples , and confections ) the operation and mystery of their stuffe and workmanship ! For these things and many more , are of necessity to be prepared and used in the execution of this indeavour ; namely orpiment , sublimed Mercury , Iron squames , Mercury crude , groundly large , Bole Armoniack , Verdigreece , Horace , Boles , Gall , Arsenick , Sal Armoniack , Brimstone , Salt , Paper , burnt Bones , unslaked Lime , Clay , Salt-Peter , Vitriol , Saltartre , Alcalie , Sal preparat , Clay made with Horse-dung , Mans-hair , Oil of Tartre , Allum , Glass , Wort , Yest , Argol , Refagor , Gleir of an eye , Powders , Ashes , Dung , Piss , &c. Then have they Waters corrosive and lincal , Waters of Albification , and Water ru●ifying , &c. Also Oils , Ablutions , and Metals fusible . Also their Lamps , their Urinals , Discensories , Sublimatories , Alembecks , Viols , Crossets , Cucurbits , Stillatories , and their Furnace of Calcination : also their soft and subtle fires , some of Wood , some of Coal , composed specially of Beech , &c. And because they will not seem to want any point of cosenage to astonish the simple , or to move admiration to their enterprizes , they have ( as they affirm ) four spirits to work withal ; whereof the first is Orpiment ; the second , Quick-silver ; the third , Sal-Armoniack ; the fourth , Brimstone . Then have they seven celestial Bodies ; namely , Sol , Luna , Mars , Mercury , Saturn , Jupiter , and Venus ; to whom they apply seven terrestrial bodies ; to wit , Gold , Silver , Iron , Quick-silver , Lead , Tin , and Copper , attributing unto these the operation of the other ; specially if the terrestrial bodies be qualified , tempered , and wrought in the hour and day according to the feats of the celestial bodies , with more like vanity . CHAP. II. The Alchymisters drift ; the Chanons Yeomans Tale ; of Alchymistical Stones and Waters . NOw you must understand that the end and drift of all their works , is , to attain unto the composition of the Philosophers Stone , called All●er , and to the stone called Titanus ; and to Magnatia , which is a Water made of the four Elements , which ( they say ) the Philosophers are sworn neither to discover nor to write of . And by these they mortifie Quicksilver , and make it malleable and to hold touch : hereby also they convert any other metal ( but specially Copper ) into Gold. This Science ( forsooth ) is the secret of secrets : even as Solomon's Conjuration is said among the Conjurers to be so likewise . And thus , when they chance to meet with young men , or simple people , they boast and brag , and say with Simon Magus , that they can work miracles , and bring mighty things to pass . In which respect Chaucer truly hereof saith : Each man is as wise as Solomon , When they are together everichone : But he that seems wisest , is most fool in preef , And he that is truest , is a very theef . They seem friendly to them that know nought ; But they are fiendly both in word and thought , Yet many men ride and seek their acquaintance , Not knowing of their false governance . He also saith , and experience verifieth his assertion , that they look ill favouredly , and are alwayes beggerly attired : his words are these : Those fellows look ill favouredly , And are alwayes tired beggerly , So as by smelling and thredbare aray , These folk are known and discerned alway . But so long as they have a sheet to wrap them in by night , Or a rag to hang about them in the day-light , They will it spend in this craft , They cannot stint tell nothing be laft . Here one may learn if he have ought , To multiply and bring his good to nought . But if a man ask them privily , Why they are cloathed so unthriftily , They will round him in the ear and say , If they espied were , men would them slay , And all because of this noble Science : Lo thus these folk betraien innocence . The Tale of the Chanons Yeoman published by Chaucer , doth make ( by way of example ) a perfect demonstration of the Art of Alchymistry or Multiplication : the effect whereof is this . A Chanon being an Alchymister or cosener , espied a covetous Priest , whose purse he knew to be well lined , whom he assaulted with flattery and subtle speech , two principal points belonging to this Art. At the length he borrowed money of the Priest , which is the third part of the Art , without which the Professors can do no good , nor indure in good estate . Then he at his day repayed the money , which is the most difficult point in this Art , and a rare experiment . Finally , to requite the Priests courtesie , he promised unto him such instructions , as whereby with expedition he should become infinitely rich , and all through this Art of Multiplication . And this is the most common point in this Science ; for herein they must be skilful before they can be famous , or attain to any credit . The Priest disliked not his proffer , specially because it tended to his profit , and embraced his courtesie . Then the Chanon willed him forthwith to send for three ounces of Quick-silver , which he said he would transubstantiate ( by his Art ) into perfect silver . The Priest thought that a man of his profession could not dissemble , and therefore with great joy and hope accomplished his request . And now ( forsooth ) goeth this jolly Alchymist about his business and work of Multiplication , and causeth the Priest to make a fire of coals , in the bottom whereof he placeth a Croslet ; and pretending only to help the Priest to lay the coals handsomly , he foisteth into the middle ward or lane of coals , a Beechen coal , within the which was conveyed an Ingot of perfect silver ; which ( when the coal was consumed ) slipt down into the Croslet , that was ( I say ) directly under it . The Priest perceived not the fraud , but received the Ingot of silver , and was not a little joyful to see such certain success proceed from his own handy work wherein could be no fraud ( as he surely conceived ) and therefore very willingly gave the Chanon forty pounds for the receipt of this experiment , who for that sum of money taught him a lesson in Alchymistry , but he never returned to hear repetitions , or to see how he profitted . CHAP. III. Of a Yeoman of the Countrey cosened by an Alchymist . I Could cite many Alchymistical cosenages wrought by Doctor Burcot , Feates , and such other ; but I will pass them over , and only repeat three experiments of that Art ; the one practised upon an honest Yeoman in the County of Kent , the other upon a mighty Prince , the third upon a covetous Priest . And first touching the Yeoman , he was overtaken and used in manner and form following , by a notable cosening Varlet , who professed Alchymistry , Juggling , Witchcraft , and Conjuration : and by means of his Companions and Confederates discussed the simplicity and ability of the said Yeoman , and found out his estate and humour to be convenient in this purpose ; and finally came a woing ( as they say ) to his daughter , to whom he made love cunningly in words , though his purpose tended to another matter . And among other illusions and tales concerning his own commendation , for wealth , parentage , inheritance , allyance , activity , learning , pregnancy , and cunning , he boasted of his knowledge and experience in Alchymistry , making the simple man beleive that he could multiply , and of one Angel make two or three . Which seemed strange to the poor man , insomuch as he became willing enough to see that conclusion : whereby the Alchymister had more hope and comfort to attain his desire , than if his daughter had yielded to have marryed him . To be short , he in the presence of the said Yeoman , did include within a little Ball of Virgin-Wax , a couple of Angels ; and after certain Ceremonies and conjuring words he seemed to deliver the same unto him : but in truth ( through Legierdemain ) he conveyed into the Yeomans hand another ball of the same scantling , wherein were inclosed many more Angels than were in the ball which he thought he had received . Now ( forsooth ) the Alchymister bad him lay up the same ball of Wax , and also use certain ceremonies ( which I thought good here to omit . ) And after certain dayes , hours , and minutes , they returned together , according to the appointment , and found great gains by the multiplication of the angels . Insomuch as he , being a plain man , was hereby perswaded , that he should not only have a rare and notable good son-in-law , but a companion that might help to adde unto his wealth much treasure , and to his estate great fortune and felicity . And to increase this opinion in him , as also to win his further favour ; but specially to bring his cunning Alchymistry , or rather his lewd purpose to pass , he told him that it were folly to multiply a pound of Gold , when as easily they might multiply a million : and therefore counselled him to produce all the money he had , or could borrow of his neighbours and friends ; and did put him out of doubt , that he would multiply the same , and redouble it exceedingly , even as he saw by experience how he dealt with the small summ before his face . This Yeoman in hope of gains and preferment , &c. consented to this sweet motion , and brought out and laid before his feet , not the one half of his goods , but all that he had , or could make or borrow any manner of way . Then this juggling Alchymister , having obtained his purpose , folded the same in a ball , in quantity far bigger than the other , and conveying the same into his bosom or pocket , delivered another ball ( as before ) of the like quantity unto the Yeoman , to be reserved and safely kept in his chest ; whereof ( because the matter was of importance ) either of them must have a key , and a several lock , that no interruption might be made to the Ceremony , nor abuse by either of them , in defrauding each other . Now ( forsooth ) these circumstances and Ceremonies being ended , and the Alchymisters purpose thereby performed ; he told the Yeoman that ( untill a certain day and hour limited to return ) either of them might imploy themselves about their business and necessary affairs ; the Yeoman to the Plough , and he to the City of London , and in the mean time the Gold should multiply , &c. But the Alchymister ( belike ) having other matters of more importance came not just at the hour appointed , nor yet at the day , nor within the year : so as although it were somewhat against the Yeomans conscience to violate his promise , or break the league ; yet partly by the longing he had to see , and partly the desire he had to enjoy the fruit of that excellent experiment , having ( for his own security ) and the others satisfaction , some testimony at the opening thereof , to witness his sincere dealing , he brake up the coffer , and lo he soon espyed the ball of Wax , which he himself had laid up there with his own hand : So as he thought ( if the hardest should fall ) he should find his principal : and why not as good increase hereof now , as of the other before ? But alas ! when the Wax was broken , and the metall discovered , the Gold much abased , and became perfect lead . Now who so list to utter his folly , Let him come forth and learn to multiply ; And every man that hath ought in his Cofer , Let him appear , and wax a Philosopher ; In learning of his elvish nice lore , All is in vain , and pardee much more Is to learn a lewd man this sutteltee , Fie , speak not thereof it woll not be : For he that hath learning , and he that hath none , Conclude alike in multiplicatione . CHAP. IV. A certain King abused by an Alchymist , and of the Kings Fool , a pretty jest . THe second example is of another Alchymist that came to a certain King , promising to work by his art many great things , as well in compounding and transubstantiating of metals , as in executing of other exploits of no less admiration . But before he began , he found the means to receive by vertue of the Kings Warrant , a great sum of money in prest , assuring the King and his Councell , that he would shortly return , and accomplish his promise , &c. Soon after , the Kings Fool among other jests , fell into a discourse and discovery of fools , and handled that common place so pleasantly , that the King began to take delight therein , and to like his merry vein . Whereupon he would needs have the fool deliver unto him a schedule or scroll , containing the names of all the most excellent Fools in the land . So he caused the Kings name to be first set down , and next him all the names of his Privy Council . The King seeing him so sawcy and malapert , meant to have had him punished : but some of his Council , knowing him to be a fellow pleasantly conceited , besought his Majesty rather to demand of him a reason of his Libell , &c. than to proceed in extremity against him . Then the fool being asked why he so sawcily accused the King and his Council of principal folly , answered ; Because he saw one foolish knave beguile them all , and to cousen them of so great a mass of Money , and finally to be gone out of their reach . Why ( said one of the Council ) he may return and perform his promise , &c. Then ( quoth the fool ) I can help all the matter easily . How ( said the King ) canst thou do that ? Marry Sir , ( said he ) then I will blot out your name , and put in his , as the most fool in the world . Many other practises of the like nature might be hereunto annexed , for the detection of their knavery and deceits whereupon this art dependeth , whereby the Readers may be more delighted in reading , than the practisers benefited in simply using the same . For it is an art consisting wholly of subtlety and deceit , whereby the ignorant and plain-minded man through his too much credulity is circumvented , and the humour of the other slye cosener satisfied . CHAP. V. A Notable Story written by Erasmus of two Alchymists ; also of Longation and Curtation . THe third example is reported by Erasmus , whose excellent learning and wit is had to this day in admiration . He in a certain dialogue intituled Alchymistica doth finely bewray the knavery of this crafty art ; wherein he proposeth one Balbine , a very wise , learned , and devout priest , howbeit such a one as was bewitched , and mad upon the art of Alchymistry . Which thing another cosening Priest perceived , and dealt with him in manner and form following . Mr. Doctor Balbine ( said he ) I being a stranger unto you may seem very saucy to trouble your worship with my bold suit , who alwayes are busied in great and divine studies . To whom Balbine , being a man of few words , gave a nodde : which was more then he used to every man. But the Priest knowing his humour , said ; I am sure Sir , if you knew my suit , you would pardon my importunity . I pray thee good Sir John ( said Balbine ) shew me thy minde , and be brief . That shall I doe Sir ( said he ) with a good will , You know Mr. Doctor , through your skill in Philosophy , that every mans destiny is not alike ; and I for my part am at this point , that I cannot tell whether I may be counted happy or infortunate . For when I weigh mine own case , or rather my state , in part I seem fortunate , and in part miserable . But Balbine being a man of some surliness , alwayes willed him to draw his matter to a more compendious form : which thing the Priest said he would doe , and could the better perform , because Balbine himself was so learned and expert in the very matter he had to repeat , and thus he began . I have had , even from my childhood , a great felicity in the art of Alchymistry , which is the very marrow of all Philosophy . Balbine at the naming of the word Alchymistry , inclined and yielded himself more attentively to hearken unto him : marry it was only in gesture of body ; for he was spare of speech , and yet he bade him proceed with his tale . Then said the Priest , wretch that I am , it was not my luck to light on the best way : for you Mr. Balbine know ( being so universally learned ) that in this art there are two wayes , the one called Longation , the other Curtation ; and it was mine ill hap to fall upon Longation . When Balbine asked him the difference of those two waves ; Oh Sir , said the Priest , you might count me impudent , to take upon me to tell you that of all other are best learned in this Art , to whom I come , most humbly to beseech you to teach me that lucky way of Curtation . The cunninger you are , the more easily you may teach it me : and therefore hide not the gift that God hath given you , from your brother , who may perish for want of his desire in this behalf ; and doubtless Jesus Christ will inrich you with greater blessings and endowments . Balbine being abashed partly with his importunity , and partly with the strange circumstance , told him that ( in truth ) he neither knew what Longation or Curtation meant ; and therefore required him to expound the meaning of these words . Well ( quoth the Priest ) since it is your pleasure , I will do it , though I shall thereby take upon me to teach him that is indeed much cunninger than my self . And thus he began : Oh Sir , they that have spent all the dayes of their life in this divine faculty , do turn one nature and form into another , two wayes ; the one is very brief , but somewhat dangerous ; the other much longer , marry very safe , sure , and commodious . Howbeit , I think my self most unhappy that have spent my time and travel in that way which utterly misliketh me , and never could get any one to shew me the other that I so earnestly desire . And now I come to your worship , whom I know to be wholly learned and expert herein , hoping that you will ( for charities sake ) comfort your brother , whose felicity and well-doing now resteth only in your hands ; and therefore I beseech you relieve me with your counsel . By these and such other words when this cousening Varlot had avoided suspicion of guile , and assured Balbine that he was perfect and cunning in the other way : Balbine's fingers itched , and his heart tickled , so as he could hold no longer , but burst out with these words : Let this Curtation go to the Devil , whose name I did never so much as once hear of before , and therefore do much less understand it . But tell me in good faith , do you exactly understand Longation ? Yea , said the Priest , doubt you not hereof : but I have no fansie to that way , it is so tedious . Why ( quoth Balbine ) what time is required in the accomplishment of this work by way of Longation ? Too too much said the Alchymister , even almost a whole year : but this is the best , the surest and safest way , though it be for so many moneths prolonged , before it yield advantage for cost and charges expended thereabouts . Set your heart at rest ( said Balbine ) it is no matter , though it were two years , so as you be well assured to bring it then to pass . Finally , it was there and then concluded , that presently the Priest should go in hand with the work , and the other should bear the charge , the gains to be indifferently divided betwixt them both , and the work to be done privily in Balbine's house . And after the mutual oath was taken for silence , which is usual and requisite alwayes in the beginning of this mystery , Balbine delivered money to the Alchymister for Bellowes , Glasses , Coals , &c. which should serve for the erection and furniture of the Forge . Which money the Alchymister had no sooner fingered , but he ran merrily to the Dice , to the Alehouse , and to the Stewes , and who there so lusty as cousening Sir John ! who indeed this way made a kind of Alchymistical transformation of Money . Now Balbine urged him to go about his business , but the other cold him , that if the matter were once begun , it were half ended : for therein consisted the greatest difficulty . Well , at length he began to furnish the furnace ; but now forsooth a new supply of Gold must be made , as the seed and spawn of that which must be engendred and grow out of this work of Alchymistry . For even as a fish is not caught without a bait , no more is Gold multiplyed without some parcels of Gold : and therefore Gold must be the foundation and ground-work of that art , or else all the fat is in the fire . But all this while Balbine was occupied in calculating , and musing upon his accompt ; casting by Arithmetick , how that if one ounce yield fifteen , then how much gains two thousand ounces might yield : for so much he determined to employ that way . When the Alchymist had also consumed this Money , shewing great travell a moneth or twain , in placing the bellowes , the coals , and such other stuffe , and no whit of profit proceeding or coming thereof . Balbine demanded how the world went ; our Alchymist was as a man amazed . Howbeit he said at length ; Forsooth even as such matters of importance commonly do go forward , whereunto there is alwayes very difficult access . There was ( saith he ) a fault ( which I have now found out ) in the choyce of the coals , which were of Oak , and should have been of Beech. One hundred Duckets were spent that way , so as the Dicing house and the Stewes were partakers of Balbines charges . But after a new supply of Money , better coals were provided , and matters more circumspectly handled . Howbeit , when the forge had travelled long , and brought forth nothing , there was another excuse found out ; to wit , that the glasses were not tempered as they ought to have been . But the more Money was disbursed hereabouts , the worse willing was Balbine to give over , according to the Dicers vein , whom fruitless hope bringeth into a fools paradise . The Alchymist , to cast a good colour upon his knavery , took on like a man moonsick , and protested with great words full of forgery and lyes , that he never had such luck before . But having found the errour , he would be sure enough never hereafter to fall into the like oversight , and that henceforward all should be safe and sure , and throughly recompensed in the end , with large increase . Hereupon the Work-house is now the third time repaired , and a new supply yet once again put into the Alchymists hand ; so as the glasses were changed . And now at length the Alchymist uttered another point of his art and cunning to Balbine ; to wit , that those matters would proceed much better , if he sent our Lady a few French Crowns in reward ; for the art being holy , the matter cannot prosperously proceed , without the favour of the Saints . Which counsell exceedingly pleased Balbine , who was so devout and religious , that no day escaped him but he said our Lady Mattens . Now our Alchymister having received the offering of money , goeth on his holy pilgrimage , even to the next Village , and there consumeth it every penny , among Bawds and Knaves : and at his return , he told Balbine that he had great hope of good luck in this business ; the holy Virgin gave such favourable countenance , and such attentive ear unto his prayers and vowes . But after this , when there had been great travell bestowed , and not a dram of Gold yeelded not levied from the forge ; Balbine began to expostulate , and reason somewhat roundly with the cousening fellow ; who still said he never had such filthy luck in all his life before , and could not devise by what means it came to passe , that things went so overthwartly . But after much debating betwixt them upon the matter , at length it came into Balbine's head to ask him if he had not foreslowed to hear Mass , or to stay his hours ; which if he had done , nothing could prosper under his hand . Without doubt ( said the cousener ) you have hit the nail on the head . Wretch that I am ! I remember once or twice being at a long feast , I omitted to say mine Ave Mary after dinner . So so ( said Balline ) no marvell then that a matter of such importance hath had so ill success . The Alchymister promised to do penance ; as to hear twelve masses for two that he had foreslowed ; and for every Ave overslipped , to render and repeat twelve to our Lady . Soon after this , when all our Alchymisters money was spent , and also his shifts failed how to come by any more , he came home with this device , as a man wonderfully frayed and amazed , piteously crying and lamenting his misfortune . Whereat Balbine being astonished , desired to know the cause of his complaint . Oh ( said the Alchymister ) the Courtiers have spied our enterprise ; so as I for my part look for nothing but present imprisonment . Whereat Balbine was abashed , because it was flat fellony to goe about that matter , without speciall license . But ( quoth the Alchymister ) I fear not to be put to death , I would it would fall out so ; marry I fear lest I should be shut up in some castle or tower , and there shall be forced to tug about this work and broil in this business all the dayes of my life . Now the matter being brought to consultation , Balbine , because he was cunning in the art of Rhetorick , and altogether ignorant in law , beat his brains in devising how the accusation might be answered , and the danger avoided . Alas ( said the Alchymister ) you trouble your self all in vain , for you see the crime is not to be denyed , it is so generally bruited in Court : neither can the fact be defended , because of the manifest law published against it . To be short , when many wayes were devised , and divers excuses alleadged by Balbine , and no sure ground to stand on for their security ; at length the Alchymister having present want and need of money , framed his speech in this sort ; Sir , said he to Balbine , we use flow counsel , and yet the matter requireth haste . For I think they are coming for me ere this time to hale me away to prison ; and I see no remedy but to die valiantly in the cause . In good faith ( said Balbine ) I know not what to say to the matter . No more do I , ( said the Alchymister ) but that I see these Courtiers are hungry for Money , and so much the readier to be corrupted and framed to silence . And though it be a hard matter to give those rakehells till they be satisfied , yet I see no better counsel or advice at this time . No more could Balbine , who gave him thirty ducats of gold to stôp their mouths , who in an honest cause would rather have given so many teeth out of his head , than one of those pieces out of his pouch . This coin had the Alchymister , who for all his pretenses and gay gloses was in no danger , other than for lack of Money to lose his Leman or Concubine , whose acquaintance he would not give over , nor forbear her company , for all the goods that he was able to get , were it by never so much indirect dealing , and unlawfull means . Well , yet now once again doth Balbine newly furnish the forge , a prayer being made before to our Lady to bless the enterprise , and all things being provided and made ready according to the Alchymisters own a●king , and all necessaries largely ministred after his own liking ; a whole year being likewise now consumed about this bootless business , and nothing brought to pass ; there fell out a strange chance , and that by this means ensuing , as you shall hear . Our Alchymister forsooth used a little extraordinary lewd company with a Courtiers wife , whiles he was from home , who suspecting the matter , came to the door unlooked for , and called to come in , threatning them that he would break open the doors upon them . Some present device ( you see ) was now requisite , and there was none other to be had , but such as the opportunity offered ; to wit , to leap out at a back window ; which he did , not without great hazard , and some hurt . But this was soon blazed abroad , so as it came to Balbine's ear , who shewed in countenance that he had heard thereof , though he said nothing . But the Alchymister knew him to be devout , and somewhat superstitious ; and such men are easie to be intreated to forgive , how great soever the fault be , and devised to open the matter in manner and form following . O Lord ( saith he before Balbine ) how unfortunately goeth our business forward ! I marvell what should be the cause . Whereat Balbine , being one otherwise that seemed to have vowed silence , took occasion to speak , saying ; It is not hard to know the impediment and stop hereof : for it is sin that hindereth this matter ; which is not to be dealt in but with pure hands . Whereat the Alchymister fell upon his knees , beating his breast , and lamentably cryed , saying ; Oh master Balbine , you say most truely , it is sin that hath done us all this displeasure ; not your sin Sir , but mine own , own good master Balbine . Neither will I be ashamed to discover my filthiness unto you , as unto a most holy and ghostly father . The infirmity of the flesh had overcome me , and the Devil had caught me in his snare . Oh wretch that I am ! Of a Priest I am become an Adulterer . Howbeit , the Money that erst while was sent to our Lady , was not utterly lost ; for if she had not been , I had certainly been slain . For the good man of the house brake open the door , and the window was less than I could get out thereat . And in that extremity of danger it came into my minde to fall down prostrate to the Virgin ; beseeching her ( if our gift were acceptable in her sight ) that she would , in consideration thereof , assist me with her help . And to be short , I ran to the window , and found it big enough to leap out at . Which thing Balbine did not only believe to be true , but in respect thereof forgave him , religiously admonishing him to shew himself thankfull to that pitifull and blessed Lady . Now once more again is made a new supply of money , and mutual promise made to handle this divine matter hence forward purely and holily . To be short , after a great number of such parts played by the Alchymister , one of Balbine's acquaintance espyed him , that knew him from his childehood to be but a cousening Merchant ; and told Balbine what he was , and that he would handle him in the end , even as he had used many others ; for a knave he ever was , and so he would prove . But what did Balbine , think you ? Did he complain of this counterfeit , or cause him to be punished ? No , but he gave him money in his purse , and sent him away ; desiring him , of all courtesie , not to blab abroad how he had cousened him . And as for the knave Alchimister , he need not care who knew it , or what came of it ; for he had nothing in goods or fame to be lost . And as for his cunning in Alchimistry , he had as much as an Ass . By this discourse Erasmus would give us to note , that under the golden name of Alchymistry there lyeth lurking no small calamity ; wherein there be such several shifts and suits of rare subtleties and deceits , as that not only wealthy men are thereby many times improverished , and that with the sweet allurement of this art , through their own covetousness , as also by the flattering baits of hoped gain : but even wise and learned men hereby are shamefully overshot , partly for want of due experience in the wiles and subtleties of the world , and partly through the softness and pliableness of their good nature , which cousening Knaves do commonly abuse to their own lust and commodity , and to the others utter undoing . CHAP. VI. The Opinion of divers learned men touching the folly of Alchimistry . ALbert in his book of Minerals reporteth , that Avicenna treating of Alchymistry , saith ; Let the dealers in Alchymistry understand , that the very nature and kinde of things cannot be changed , but rather made by art to resemble the same in shew and likeness ; so that they are not the very things indeed , but seem so to be in appearance ; as castles and towers do seem to be built in the clouds , whereas the representations there shewed , are nothing else but the resemblance of certain objects below , caused in some bright and clear cloud , when the air is void of thickness and grosseness . A sufficient proof hereof may be the looking-glass . And we see ( saith he ) that yellow or orrenge colour laid upon red , seemeth to be gold . Francis Petrarch treating of the same matter in form of a dialogue , introduceth a disciple of his , who fansied the foresaid fond profession and practice , saying ; I hope for prosperous success in Alchymistry . Petrach answereth him ; It is a wonder from whence that hope should spring , sith the fruit thereof did never yet fall to thy lot , nor yet at any time chance to any other ; as the report commonly goeth , that many rich men , by this vanity and madness have been brought to beggery , whiles they have wearied themselves therewith , weakned their bodies , and wasted their wealth in trying the means to make gold ingender gold . I hope for ●old according to the workmans promise , saith the disciple . He that hath promised thee gold , will run away with thy gold , and thou never the wiser , saith Petrarch . He promiseth me great good , saith the disciple . He will first serve his own turn , and relieve his private poverty , saith Petrarch ; for Alchymisters are a beggerly kinde of people , who though they confess themselves bare and needy , yet will they make others rich and wealthy ; as though others poverty did more molest and pity them then their own . These be the words of Petrarch , a man of great learning and no less experience ; who as in his time he saw the fraudulent fetches of this compassing craft ; so hath there been no age , since the same hath been broached , wherein some few wise men have not smelt out the evil meaning of these shifting merchants , and bewrayed them to the world . An ancient writer of a religious Order , who lived above a thousand years since , discovering the diversities of thefts , after a long enumeration , in Alchymisters , whom he calleth Falsificantes metallorum & mineralium , witches and counterfeiters of metals and minerals ; and setteth them as deep in the degree of theeves , as any of the rest , whose injurious dealings are brought to open arraignment . Ii is demanded ( saith he ) why the Art of Alchymistry doth never prove that in effect , which it pretendeth in precept and promise . The answer is ready ; that if by art gold might be made , then were it behoovefull to know the manner and proceeding of nature in generation ; sith art is said to imitate and counterfeit nature . Again , it is because of the lameness and unperfectness of philosophy , specially concerning minerals : no such manner of proceeding being set down by consent and agreement of Philosophers in writing , touching the true and undoubted effect of the same . Whereupon one supposeth that gold is made of one kind of stuff this way , others of another kind of stuff that way . And therefore it is a chance if any attain to the artificial applying of the actives and passives of gold and silver . Moreover , it is certain , that quicksilver and sulphur are the materials ( as they term them ) of metals , and the agent is hear , which directeth ; howbeit it is very hard to know the due proportion of the mixture of the materials ; which proportion the generation of gold doth require . And admit that by chance they attain to such proportion ; yet can they not readily resume or do it again in another work , because of the hidden diversities of materials , and the uncertainty of applying the actives and passives . The same ancient author concluding against this vain art , saith , that of all Christian Law-makers it is forbidden , and in no case tolerable in any Common-wealth ; first because it presumeth to forge Idols for covetousness , which are gold and silver : whereupon , saith the Apostle , Covetousness is Idol-worship ; secondly , for that ( as Aristotle saith ) Coin should be scant and rare , that it might be dear ; but the same would wax vile , and of small estimation , if by the art of Alchimistry gold and Silver might be multiplied ; thirdly , because ( as experience proveth ) wise men are thereby bewitched , cousenors increased , princes abused , the rich impoverished , the poor beggered , the multitude made fools , and yet the craft and craftmasters ( oh madness ! ) credited . Thus far he . Whereby in few words he discountenanceth that profession , not by the imaginations of his own brain , but by manifold circumstances of manifest proof . Touching the which practice I think enough hath been spoken , and more a great deal than needed ; sith so plain and demonstrable a matter requireth the less travel in confutation . CHAP. VII . That vain and deceitfull hope is a great cause why men are seduced by this alluring art , and that their labours therein are bootless , &c. HItherto somewhat at large I have detected the knavery of the art Alchymisticall , partly by reasons , and partly by examples : so that the thing it self may no less appear to the judicial eye of the considerers , than the bones and sinewes of a body anatomized , to the corporal eye of the beholders . Now it shall not be amiss nor impertinent , to treat somewhat of the nature of that vain and fruitless hope , which induceth and draweth men forward as it were with cords , not only to the admiration , but also to the approbation of the same : in such sort , that some are compelled ruefully to sing ( as one in old time did , whether in token of good or ill luck , I do not now well remember ) Spes & fortuna valete ; Hope and good hap adieu . No marvell then though Alchymistry allure men so sweetly , and intangle them in snares of folly ; sith the baits which it useth is the hope of gold , the hunger whereof is by the poet termed Sacra , which some do English , Holy ; not understanding that it is rather to be interpreted , * Cursed or detestable , by the figure Acyron , when a word of an unproper signification is cast in a clause as it were a cloud : or by the figure Antiphrasis , when a word importeth a contrary meaning to that which it commonly hath . For what reason can there be , that the hunger of gold should be counted holy , the same having ( as depending upon it ) so many millions of mischiefs and miseries : as treasons , thefts , adulteries , manslaughters , truce-breakings , perjuries , cousenages , and a great troop of other enormities , which were here too long to rehearse . And if the nature of every action be determinable by the end thereof , then cannot this hunger be holy , but rather accursed , which pulleth after it as it were with iron chains such a band of outrages and enormities , as of all their labour , charge , care , and cost , &c. they have nothing else left them in lieu of lucre , but only some few burned bricks of a ruinous furnace , a peck or two of ashes , and such light stuffe , which they are forced peradventure in fine to sell when beggery hath arrested and laid his mace on their shoulders . As for all their gold , it is resolved In primam materiam , or rather In levem quendam fumulum , into a light smoke or fumigation of vapors , than the which nothing is more light , nothing less substantial , spirits only excepted , out of whose nature and number these are not to be exempted . CHAP. VIII . A continuation of the former matter , with a conclusion of the same . THat which I have declared before , by reasons , examples , and authorities , I will now prosecute and conclude by one other example ; to the end that we , as others in former ages , may judge of vain hope accordingly , and be no less circumspect to avoid the inconveniences thereof , than Ulysses was wary to escape the incantations of Circes that old transforming witch . Which example of mine is drawn from Lewis the French King , the eleventh of that name , who being on a time at Burgundy , fell acquainted by occasion of hunting with one Conon , a clownish but yet an honest and hearty good fellow . For Princes and great men delight much in such plain clubhutchens . The King oftentimes , by means of his game , used the Countrymans house for his refreshing ; and as noble men sometimes take pleasure in homely and course things , so the King did not refuse to eat turneps and rape roots in Conons cottage . Shortly after King Lewes being at his palace , void of troubles and disquietness , Conons wife will'd him to repair to the Court , to shew himself to the King , to put him in minde of the old entertainment which he had at his house , and to present him with some of the fairest and choisest rape roots that she had in store . Conon seemed loth , alledging that he should but lose his labour : for princes ( saith he ) have other matters in hand , than to intend to think of such trifling courtesies . But Conons wife overcame him , and perswaded him in the end , choosing a certain number of the best and goodlyest Rape-roots that she had : which when she had given her husband to carry to the Court , he set forward on his journey a good trudging pace . But Conon being tempted by the way , partly with the desire of eating , and partly with the toothsomness of the meat which he bare , that by little and little he devoured up all the roots saving one , which was a very fair and a goodly great one indeed . Now when Conon was come to the Court , it was his luck to stand in such a place , as the King passing by , and spying the man , did well remember him , and commanded that he should be brought in . Conon very cheerily followed his guide hard at the heels , and no sooner saw the King , but bluntly coming to him , reached out his hand , and presented the gift to his Majesty . The King received it with more cheerfulness than it was offered , and bad one of those that stood next him , to take it , and lay it up among those things which he esteemed most , and had in greatest accompt . Then he bad Conon to dine with him , and after dinner gave the Country-man great thanks for his Rape-root ; who made no bones of the matter , but boldly made challenge and claim to the Kings promised courtesie . Whereupon the King commanded , that a thousand Crowns should be given him in recompence for his Root . The report of this bountifulness was spread in short space over all the Kings houshold : insomuch as one of his Courtiers , in hope of the like or a larger reward , gave the King a very proper Gennet . Whose drift the King perceiving , and judging that his former liberality to the Clown , provoked the Courtier to this covetous attempt , took the Gennet very thankfully : and calling some of his Noble men about him , began to consult with them , what mends he might make his servant for his Horse . Whiles this was a doing , the Courtier conceived passing good hope of some Princely Largess , calculating and casting his Cards in this manner : If his Majesty rewarded a silly Clown so bountifully for a simple Rape-root , what will he do to a jolly Courtier for a gallant Gennet ? Whiles the King was debating the matter , and one said this , another that , and the Courtier travelled all the while in vain hope , at last saith the King , even upon the sudden ; I have now bethought me what to bestow upon him : and calling one of his Nobles to him , whispered him in the ear , and willed him to fetch a thing , which he should finde in his Chamber wrapped up in silk . The Root is brought wrapped in silk , which the King with his own hands gave to the Courtier , using these words therewithall , that he sped well , insomuch as it was his good hap to have for his Horse a Jewel that cost him a thousand Crowns . The Courtier was a glad man , and at his departing longed to be looking what it was , and his heart danced for joy . In due time therefore he unwrapped the silk ( a sort of his fellow-Courtiers flocking about him to testifie his good luck ) and having unfolded it , he found therein a dry and withered Rape-root . Which spectacle though it set the standers about in a loud laughter , yet it quailed the Courtiers courage , and cast him into a shrewd fit of pensiveness . Thus was the confidence of this Courtier turned to vanity , who upon hope of good speed was willing to part from his Horse for had I wist . This story doth teach us , into what folly and madness vain hope may drive undiscreet and unexpert men . And therefore no marvell though Alchymisters dream and dote after double advantage , faring like Aesops dog , who greedily coveting to catch and snatch at the shadow of the flesh which he carried in his mouth over the water , lost both the one and the other : as they do their increase and their principal . But to break off abruptly from this matter , and to leave these hypocrites ( for why may they not be so named , who as Homer , speaking in detestation of such rakehells , saith very divinely and truely ; Odi etenim seu claustra Erebi , quicunque loquuntur Ore aliud , tacitoque aliud sub pectore claudunt : Englished by Abraham Fleming ; I hate even as the gates of Hell , Those that one thing with tongue do tell , And notwithstanding closely keep Another thing in heart full deep . ) To leave these hypocrites ( I say ) in the dregs of their dishonesty , I will conclude against them peremptorily , that they , with the rabble above rehearsed , and the rout hereafter to be mentioned , are rank Couseners , and consuming Cankers to the Common-wealth , and therefore to be rejected and excommunicated from the fellowship of all honest men . For now their art , which turneth all kind of metals that they can come by into mist and smoak , is no less apparent to the world , than the clear sunny rayes at noonsted ; insomuch that I may say with the Poet ; Hos populus ridet , multumque torosa juventus Ingeminat tremulos naso crispante cachinnos : Englished by Abraham Fleming ; All people laugh them now to scorn , each strong and lusty blood Redoubleth quavering laughters loud with wrinkled nose a good . So that , if any be so addicted unto the vanity of the art Alchymisticall ( as every fool will have his fancy ) and that ( beside so many experimented examples of divers , whose wealth hath vanished like a vapour , whiles they have been over rash in the practice hereof ) this discourse will not move to desist from such extream dotage , I say to him or them , and that aptly , — dicitque facitque quod ipse Non sani esse hominis non sanus juret Orestes : Englished by Abraham Fleming ; He saith and doth that every thing , which mad Orestes might With Oath averre became a man bereft of reason right . BOOK XV. CHAP. I. Of Magical Circles , and the reason of their Institution . MAgitians , and the more learned sort of Conjurers , make use of Circles in various manners , and to various intentions . First , when convenience serves not , as to time or place that a real Circle should be delineated , they frame an imaginary Circle , by means of Incantations and Consecrations , without either Knife , Pensil , or Compasses , circumscribing nine foot of ground round about them , which they pretend to sanctifie with words and Ceremonies , spattering their Holy Water all about so far as the said Limit extendeth ; and with a form of Consecration following , do alter the property of the ground , that from common ( as they say ) it becomes sanctifi'd , and made fit for Magicall uses . How to consecrate an imaginary Circle . LEt the Exorcist , being cloathed with a black Garment , reaching to his knee , and under that a white Robe of fine Linnen that falls unto his ankles , fix himself in the midst of that place where he intends to perform his Conjurations : And throwing his old Shooes about ten yards from the place , let him put on his , consecrated shooes of russet Leather with a Cross cut on the top of each shooe . Then with his Magical Wand , which must be a new hazel-stick , about two yards of length , he must stretch forth his arm to all the four Windes thrice , turning himself round at every Winde , and saying all that while with fervency : I who am the servant of the Highest , do by the vertue of his Holy Name Immanuel , sanctifie unto my self the circumference of nine foot round about me , ✚ ✚ ✚ . from the East , Glaurah from the West , Garron from the North , Cabon from the South , Berith which ground I take for my proper defence from all malignant spirits , that they may have no power over my soul or body , nor come beyond these Limitations , but answer truely being summoned , without daring to transgress their bounds : Worrh . worrah . harcot . Gambalon . ; ; ; ; ✚ ✚ ✚ . Which Ceremonies being performed , the place so sanctified is equivalent to any real Circle whatsoever . And in the composition of any Circle for Magical feats , the fittest time is the brightest Moon-light , or when storms of lightning , winde , or thunder , are raging through the air ; because at such times the infernal Spirits are nearer unto the earth , and can more easily hear the Invocations of the Exorcist . As for the places of Magical Circles , they are to be chosen melancholly , dolefull , dark and lonely ; either in Woods or Deserts , or in a place where three wayes meet , or amongst ruines of Castles , Abbies , Monasteries , &c. or upon the Sea-shore when the Moon shines clear , or else in some large Parlour hung with black , and the floor covered with the same , with doors and windowes closely shut , and Waxen Candles lighted . But if the Conjuration be for the Ghost of one deceased , the fittest places to that purpose are places of the slain , Woods where any have killed themselves , Church-yards , Burying-Vaults , &c. As also for all forts of Spirits , the places of their abode ought to be chosen , when they are called ; as , Pits , Caves , and hollow places , for Subterranean Spirits : The tops of Turrets , for Aerial Spirits : Ships and Rocks of the Sea , for Spirits of the Water : Woods and Mountains for Faries , Nymphs , and Satyres ; following the like order with rall the rest . triangle with circles at angles The reason that Magitians give for Circles and their Institution , is , That so much ground being blest and consecrated by holy Words , hath a secret force to expel all evil Spirits from the bounds thereof ; and being sprinkled with holy water , which hath been blessed by the Master , the ground is purified from all uncleanness ; besides the holy Names of God written all about , whose force is very powerful ; so that no wicked Spirit hath the ability to break through into the Circle after the Master and Scholler are entered , and have closed up the gap , by reason of the antipathy they possesse to these Mystical Names . And the reason of the Triangle is , that if the Spirit be not easily brought to speak the truth , they may by the Exorcist be conjured to enter the same , where by virtue of the names of the Sacred Trinity , they can speak nothing but what is true and right . But if Astral Spirits as Faries , Nymphs , and Ghosts of men , be called upon , the Circle must be made with Chalk , without any Triangles ; in the place whereof the Magical Character of that Element to which they belong , must be described at the end of every Name . As for Spirits of the Air , Water , Fire . Woods , Caves , Mountains . Mines , Desolate Buildings . CHAP. II. How to raise up the Ghost of one that hath hanged himself . THis experiment must be put in practice while the Carcass hangs ; and therefore the Exorcist must seek out for the straightest hazel wand that he can find , to the top whereof he must binde the head of an Owl , with a bundle of St. John's Wort , or Millies Perforatum : this done , he must be informed of some miserable creature that hath strangled himself in some Wood or Desart place ( which they seldom miss to do ) and while the Carcass hangs , the Magitian must betake himself to the aforesaid place , at 12 a clock at night , and begin his Conjurations in this following manner . First , stretch forth the consecrated Wand towards the four corners of the World , saying , By the mysteries of the deep , by the flames of Banal , by the power of the East , and the silence of the night , by the holy rites of Hecate , I conjure and exorcize thee thou distressed Spirit , to present thy self here , and reveal unto me the cause of thy Calamity , why thou didst offer violence to thy own liege life , where thou art now in beeing , and where thou wilt hereafter be . Then gently smiting the Carcase nine times with the rod , say , I conjure thee thou spirit of this N. deceased , to answer my demands that I am to propound unto thee , as thou ever hopest for the rest of the holy ones , and the ease of all thy misery ; by the blood of Jesu which he shed for thy soul , I conjure and bind thee to utter unto me what I shall ask thee . Then cutting down the Carcass from the tree , lay his head towards the East , and in the space that this following Conjuration is repeating , set a Chasing-dish of fire at his right hand , into which powre a little Wine , some Mastick , and Gum Aromatick , and lastly a viol full of the sweetest Oyl , having also a pair of Bellows , and some unkindled Charcole to make the fire burn bright at the instant of the Carcass's rising . The Conjuration is this : I conjure thee thou spirit of N. that thou do immediately enter into thy ancient body again , and answer to my demands , by the virtue of the holy resurrection , and by the posture of the body of the Saviour of the world , I charge thee , I conjure thee , I command thee on pain of the torments and wandring of thrice seven years , which I by the power of sacred Magick rites , have power to inflict upon thee ; by thy sighs and groans , I conjure thee to utter thy voice ; so help thee God and the prayers of the holy Church . Amen . Which Conjuration being thrice repeated while the fire is burning with Mastick and Gum Aromatick , the body will begin to rise , and at last will stand upright before the Exorcist , answering with a faint and hollow voice , the questions proposed unto it . Why it strangled it self ; where its dwelling is ; what its food and life is ; how long it will be ere it enter into rest , and by what means the Magitian may assist it to come to rest : Also , of the treasures of this world , where they are hid : Moreover , it can answer very punctually of the places where Ghosts reside , and how to communicate with them ; reaching the nature of Astral Spirits and hellish beings , so far as its capacity reacheth . All which when the Ghost hath fully answered , the Magitian ought out of commiseration and reverence to the deceased , to use what means can possibly be used for the procuring rest unto the Spirit . To which effect he must dig a grave , and filling the same half full of quick Lime , and a little Salt and common Sulphur , put the Carcass naked into the same ; which experiment , next to the burning of the body into ashes , is of great force to quiet and end the disturbance of the Astral Spirit . But if the Ghost with whom the Exorcist consulteth , be of one that dyed the common death , and obtain'd the ceremonies of burial , the body must be dig'd out of the ground at 12 a clock at night ; and the Magician must have a companion with him , who beareth a torch in his left hand , and smiting the Corps thrice with the consecrated rod , the Exorcist must turn himself to all the four winds , saying : By the virtue of the holy resurrection , and the torments of the damned , I conjure and exorcize thee spirit of N. deceased , to answer my liege demands , being obedient unto these sacred ceremonies on pain of everlasting torment and distress : Then let him say , Berald , Beroald , Balbin gab gabor agaba ; Arise , arise , I charge and command thee . After which Ceremonies , let him ask what he desireth and he shall be answered . But as a faithful caution to the practicer of this Art , I shall conclude with this , That if the Magician , by the Constellation and Position of the Stars at his nativity , be in the predicament of those that follow Magical Arts , it will be very dangerous to try this experiment for fear of suddain death ensuing , which the Ghosts of men deceased , can easily effect upon those whose nativities lead them to Conjuration : And which suddain and violent death , the Stars do alwayes promise to such as they mark with the Stigma of Magicians . CHAP. III. How to raise up the three Spirits , Paymon , Bathin , and Barma : And what wonderful things may be effected through their assistance . THe Spirit Paymon is of the power of the Air , the sixteenth in the ranck of Thrones , subordinate to Corban and Marbas . Bathin is of a deeper reach in the source of the fire , the second after Lucifers familiar , and hath not his fellow for agility and affableness , in the whole Infernal Hierarchy . Barma is a mighty Potentate of the order of Seraphims , whom 20 Legions of Infernal Spirits do obey ; his property is to metamorphose the Magician or whom he pleaseth , and transport into foreign Countreys . These three Spirits , though of various ranks and orders , are all of one power , ability and nature , and the form of raising them all is one . Therefore the Magician that desireth to consult with either of these Spirits , must appoint a night in the waxing of the Moon , wherein the Planet Mercury reigns , at 11 a clock at night ; not joyning to himself any companion , because this particular action will admit of none ; and for the space of four dayes before the appointed night , he ought every morning to shave his beard , and shift himself with clean linnen , providing beforehand the two Seals of the Earth , drawn exactly upon parchment , having also his consecrated Girdle ready of a black Cats skin with the hair on , and these names written on the inner side of the Girdle : Ya , Ya ✚ Aie , Aaie ✚ Elibra ✚ Elohim ✚ Saday ✚ Yah Adonay ✚ tuo robore ✚ Cinctus Sum ✚ . Upon his Shooes must be written Tetragrammaton , with crosses round about , and his garment must be a Priestly Robe of black , with a Friars hood , and a Bible in his hand . When all these things are prepared , and the Exorcist hath lived chastly , and retired until the appointed time : Let him have ready a fair Parlour or Cellar , with every chink and window closed ; then lighting seven Candles , and drawing a double Circle with his own blood , which he must have ready before hand : let him divide the Circle into seven parts , and write these seven names at the seven divisions , setting at every Name a Candle lighted in a brazen Candlestick in the space betwixt the Circles : The names are these , Cados ✚ Escherie 🜂 Anick ✚ Sabbac Sagun ✚ ✚ Aba ✚ Abalidoth When the Candles are lighted , let the Magician being in the midst of the Circle , and supporting himself with two drawn Swords , say with a low and submissive voyce ; I do by the vertue of these seven holy Names which are the Lamps of the living God , Consecrate unto my use this inclosed Circle , and exterminate out of , it all evill Spirits , and their power ; that beyond the limit of their circumference they enter not on pain of torments to be doubled , Yah , Agion , Helior , Heligah , Amen . When this Consecration is ended , Let him sprinkle the Circle with consecrated Water , and with a Chasing-dish of Charcole , perfume it with Frankincense and Cinamon , laying the Swords a cross the Circle , and standing over them ; then whilest the fumigation burneth , let him begin to call these three Spirits in this following manner : I Conjure and Exorcize you the three Gentle and Noble Spirits of the power of the North , by the great and dreadful name of Peolphan your King , and by the silence of the night , and by the holy rites of Magick , and by the number of the Infernal Legions , I adjure and invocate you ; That without delay ye present your selves here before the Northern quarter of this Circle , all of you , or any one of you , and answer my demands by the force of the words contained in this Book . This must be thrice repeated , and at the third repetition , the three Spirits will either all appear , or one by lot , if the other be already somewhere else imployed ; at their appearance they will send before them three fleet Hounds opening after a Hare , who will run round the Circle for the space of half a quarter of an hour ; after that more hounds will come in , and after all , a little ugly Aethiop , who will take the Hare from their ravenous mouths , and together with the Hounds vanish ; at last the Magician shall hear the winding of a Hunts-mans horn , and a Herald on Horseback shall come galloping with three Hunters behind upon black Horses , who will compass the Circle seven times , and at the seventh time will make a stand at the Northern quarter , dismissing the Herald that came up before them , and turning their Horses towards the Magician , will stand all a brest before him , saying ; Gil pragma burthon machatan dennah ; to which the Magician must boldly answer ; Beral , Beroald , Corath Kermiel ; By the sacred rites of Magick ye are welcome ye three famous Hunters of the North , and my command is , that by the power of these Ceremonies ye be obedient and faithful unto my summons , unto which I conjure you by the holy Names of God , Yah , Gian , Soter , Yah , Iehovah , Immanuel , Letragrammaton , Yah , Adonay , Sabray , Seraphin Binding and obliging you to answer plainly , faithfully and truly , by all these holy names , and by the awful name of your mighty King Peolphon . ; Which when the Magician hath said , the middle Hunter named Paymon , will answer , Gil pragma burthon machatan dennah , We are the three mighty Hunters of the North , in the Kingdom of Fiacim , and are come hither by the sound of thy Conjurations , to which we swear by him that liveth to yield obedience , if Judas that betrayed him be not named . Then shall the Magician swear , By him that liveth , and by all that is contained in this holy Book , I swear unto you this night , and by the mysteries of this action , I swear unto you this night , and by the bonds of darkness I swear unto you this night , That Judas the Traitor shall not be named , and that blood shall not be offered unto you , but that truce and equal terms shall be observed betwixt us . Which being said , the Spirits will bow down their heads to the Horses crests , and then alighting down will call their Herald to withdraw their Horses ; which done , The Magician may begin to bargain with all , or any one of them , as a familiar invisibly to attend him , or to answer all difficulties that he propoundeth : Then may he begin to ask them of the frame of the World , and the Kingdoms therein contained , which are unknown unto Geographers : He may also be informed of all Physical processes and operations ; also how to go invisible and fly through the airy Region : They can likewise give unto him the powerful Girdle of Victory , teaching him how to compose and consecrate the same , which hath the force , being tyed about him , to make him conquer Armies , and all men whatsoever . Besides , there is not any King or Emperour throughout the world ; but if he desires it , they will engage to bring him the most pretious of their Jewels and Riches in twenty four hours ; discovering also unto him the way of finding hidden treasures and the richest mines . And after the Conjurer hath fulfilled his desires , he shall dismiss the aforesaid Spirits in this following form . I charge you ye three officious Spirits to depart unto the place whence ye were called , without injury to either man or Beast , leaving the tender Corn untouched , and the seed unbruised ; I dismiss you , and licence you to go back untill I call you , and to be alwayes ready at my desire , especially thou nimble Bathin , whom I have chosen to attend me , that thou be alwayes ready when I ring a little Bell to present thy self without any Magical Ceremonies performed ; and so depart ye from hence , and peace be betwixt you and us , In the Name of the Father , Son , and Holy Ghost . Amen . When the Magician hath repeated this last form of dismission , he will hear immediately a horn winding , after which the Herald with the jet black Horses , and the three Spirits will mount upon them , compassing the Circle seven times , with the Herald winding his horn before them , and at every Candle they will bow towards the Horses crest , till coming towards the Northern quarter , they will with great obeysance seem to march away out through the solid wall as through a City gate . CHAP. IV. How to Consecrate all manner of Circles , Fumigations , Fire , Magical Garments , and Utensills . COnsecrations are related either to the person or the thing consecrated . The person is the Magitian himself , whose consecration consisteth in Abstinence , Temperance , and holy Garments . The things consecrated are the Oyl , the Fire , the Water . The Fumigations consisting of oriental Gums and Spices ; the magical Sword , Pensils , Pens and Compasses , the measuring Rule and waxen Tapers , the Pentacles , Periapts , Lamins , and Sigils , Vests , Caps , and Priestly Garments ; these are the materials to be consecrated . The sacred Pentacles are as signs and charms for the binding of Evil Daemons , consisting of Characters and Names of the Superior order of the good Spirits opposite unto those evils ones whom the Magitian is about to Invocate : And of sacred Pictures , Images , and Mathematical Figures adapted to the names and natures of separated Substances whither good or evil . Now the form of Consecrating such Magical Pentacles is to name the vertue of the holy Names and Figures , their Antiquity and Institution with the intention of the Consecration purifying the Pentacle by consecrated fire , and waving the same over the flames thereof . When the Exorcist would consecrate Places or Utensils , Fire or Water for magical uses , he must repeat the Consecration or Dedication of Solomon the King at the building of the Temple , the Vision of Moses at the Bush , and the Spirit of the Lord on the tops of the Mulberry-trees , repeating also the Sacrifice of it self being kindled ; the Fire upon Sodom , and the Water of Eternal Life : Wherein the Magitian must still remember to speak of the seven golden Candlesticks , and Ezekiels Wheels , closing the Consecration with the deep and mysterious Names of God and holy Daemons . When particular Instruments are to be sanctified , the Magitian must sprinkle the same with consecrated Water , and fumigate them with fumigations , anoint them with consecrated Oyl : And lastly , Seal them with holy Characters ; after all which is performed , an Oration or Prayer must follow , relating the particulars of the Consecration with Petitions to that Power in whose Name and Authority the Ceremony is performed . And in like manner shalt thou consecrate and sanctifie every Utensil whatsoever , by Sprinklings , Fumigations , Unctions , Seals , and Benedictions , commemorating and reiterating the sanctifyings in the holy Scripture , of the Tables of the Law delivered to Moses ; of the two Testaments in the New Covenant , of the holy Prophets in their Mothers wombs , and of Aholiah , and Aholibah , whom the Spirit of God inspired to frame all sorts of curious workmanship for the Tabernacle . This is the sum of Consecrationn . CHAP. V. Treating more practically of the Consecration of Circles , Fires , Garments , and Fumigations . IN the Construction of Magical Circles , the hour , day , or night , and season of the year , and the Constellation are to be considered ; as also what sort of Spirits are to be called ; and to what Region , Air , or Climate they belong : Therefore this method is to be followed for the more orderly and certain proceeding therein . First , a Circle nine foot over must be drawn , within which another Circle three inches from the outermost must be also made , in the Center whereof the name of the hour , the Angel of the hour , the Seal of the Angel , the Angel of the day predominant , wherein the work is undertaken . Note , these attributes are to be inscribed betwixt the Circles round about with Alpha at the beginning , and Omega at the close . When the Circle is composed , it must be sprinkled with holy Water , while the Magician saith , Wash me O Lord , and I shall be whiter then Snow : And as for the Fumigations over them , this Benediction must be said ; O God of Abraham , Isaac , and Jacob , bless these thy subservient creatures , that they may multiply the force of their excellent odors , to hinder evil spirits and phantasms from entring the Circle , through our Lord. Amen . An Exorcism for the fire . The Exorcist ought to have an earthen Censer , wherein to preserve the fire for magical uses , and the expiations and fumigations , whose consecration is on this manner . By him that created Heaven and Earth , and is the God and Lord of all , I exorcize and sanctifie thee thou creature of Fire , that immediately thou banish every phantasm from thee , so that thou prove not hurtful in any kind : Which I beseech thee O Lord to confirm by sanctifying and making pure this creature of fire , that it may be blessed and consecrate to the honour of thy holy Name . Amen . At the putting on the Garments , Let the Magician say , By the figurative mystery of this holy Stole or Vestment , I will cloath me with the armour of Salvation in the strength of the highest . Ancor , Amacor , Amides , Lheodonias , Anitor . That my desired end may be effected through thy strength Adonai , to whom the praise and glory will for ever belong . Which Ceremonies being finished , the Exorcist shall proceed to the practical part of Invocation and Conjuration of all degrees of Spirits , having every utensil and appendix in readiness for the performance , and proceeding according to the method in these following Chapters . CHAP. VI. How to raise and exorcize all sorts of Spirits belonging to the Airy Region . THe Garment which the Exorcist is cloathed withall at the performance of this action , ought according to the opinions of the chiefest Magicians , to be a Priestly Robe , which if it can no where be procured , may be a neat and cleanly linnen Vest , with the holy Pentacle fastned thereunto upon Parchment made of a Kids skin , over which an Invocation must be said , and then the Pentacle must be sprinkled with holy Water . At the putting on the Magical Garment , this Prayer must be repeated : By thy holy power Adonai Sabaoth , And by the power and merit of thine Angels and Archangels , and by the vertue of holy Church , which thou hast sanctified , do I cloath me with this consecrated Garment , that what I am to practice may take effect through thy Name who art for ever and ever . Now as for the time of operation , and the manner thereof , The Instructions before set down , are sufficient to direct the Exorcist ; only the Acter and his Scholar must be mindful in the way , as they go towards the place of Conjuration , to reiterate the sacred forms of Consecrations , Prayers , and Invocations , the one bearing an Earthen Vessel with consecrated fire , and the other the Magical Sword , the Book and Garments , till approaching nigh the place where the Circle is to be drawn , they must then proceeed to compose it after the aforesaid manner . And at last Exorcize the Spirits on this following manner : Seeing God hath given us the power to bruise the Serpents head , and command the Prince of Darkness , much more to bear rule over every airy Spirit : Therefore by his strong and mighty Name Iehovah do I conjure you , ( naming the Spirits ) , and by his secret commands delivered to Moses on the Mount , and by his holy Name Tetragrammaton , and by all his wonderful Names and Attributes , Sadai , Ollon , Emillah , Athanatos , Paracletos , &c. That ye do here immediately appear before this Circle , in humane form , and not terrible or of monstrous shape , on pain of eternal misery that abides you , unless you speedily fulfil my commands , Bathar , Baltar , Archim , Anakim , Nakun . Amen . When the Exorcist hath finished this Conjuration , he and his companion shall continue constantly turning themselves to the East , West , North and South , saying , with their Caps in their hands , Gerson , Anek , Nephaton , Basannah , Cabon ; and within a little space they will behold various apparitions upon the ground , and in the air , with various habits , shapes , and instruments ; after that , he shall perceive a troop of armed men with threatning carriage appear before the Circle , who after they are conjured to leave off their phantasms , will at last present themselves before the Exorcist in humane form . Then the Master must be mindful to take the consecrated Sword , and the cup of Wine into his hands ; the Wine he shall pour into the fire , and the Sword he shall brandish in his right arm , being girded about with a Scarlet Ribbon ; after this the Magician shall say , Gahire , Gephna , Anephexaton ; then the Spirits will begin to bow unto the Exorcist , saying , We are ready to fulfil thy pleasure . So that when the Magician hath brought the Spirits to this length , he may ask what ever he desireth , and they will answer him , provided the questions belong to that order whereof they are . Now the properties wherein they excel , are these ; They can give the gift of Invisibility , and the fore-knowledge of the change of weather ; they can teach the Exorcist how to excite Storms and Tempests , and how to calm them again ; they can bring news in an hours space of the success of any Battle , Seidge , or Navy , how farr off soever ; they can also teach the language of Birds , and how to fly through the air invisibly . 'T was through the assistance of these airy Spirits , that Charchiancungi , the Tartarian Emperour did give the Chinois such a desperate rout near the year 1646. for it is reported , that he had constantly in his presence two Magicians , named Ran and Sionam , who perceived every motion of the China's Army , and had intelligence by these Spirits of the Emperours private Counsels and Consultations . And it is credibly reported by Magicians , that wonderful things may be with facility effected through the assistance of these aforesaid Spirits , so that the Exorcist must be very affable unto them , and gently dismiss them ( when he is satisfied ) in this following manner ; Seeing ye have willingly answered all our Interrogations and desires , we give you leave and licence , In the Name of the Father , Son , and Holy-Ghost , to depart unto your place , and be ever ready to attend our call ; Depart , I say , in peace , and peace be confirmed betwixt us and you . Amen . ✚ ✚ ✚ . After all these Ceremonies are finished , the Spirits will begin to depart , making obeysance as they go ; and then the Master must demolish the Circle , and taking up all the Utensils repeat the Pater Noster as they are going away from the place of Conjuration . CHAP. VII . How to obtain the familiarity of the Genius or Good Angel , and cause him to appear . ACcording to the former Instructions in conjuring Spirits , we must proceed to consult with the Familiars or Genii ; first , after the manner prescribed by Magicians , the Exorcist must inform himself of the name of his good Genius , which he may find in the Rules of Travius and Philermus ; as also , what Character and Pentacle , or Lamin , belongs to every Genius . After this is done , Let him compose an earnest Prayer unto the said Genius , which he must repeat thrice every morning for seven dayes before the Invocation . The Magician must also perfectly be informed to what Hierarchy or Order the Genius belongs , and how he is dignified in respect of his Superiours and Inferiours ; for this form of Conjuration belongs not to the Infernal or Astral Kingdom , but to the Celestial Hierarchy ; and therefore great gravity and sanctity is herein required , besides the due observation of all the other injunctions , until the time approach wherein he puts the Conjuration in execution . When the day is come wherein the Magician would invocate his proper Genius , he must enter into a private closet , having a little Table and Silk Carpet , and two Waxen Candles lighted ; as also a Chrystal Stone shaped triangularly about the quantity of an Apple , which Stone must be fixed upon a frame in the center of the Table : And then proceeding with great devotion to Invocation , he must thrice repeat the former Prayer , concluding the same with Pater Noster , &c. and a Missale de Spiritu Sancto . Then he must begin to Consecrate the Candles , Carpet , Table and Chrystal ; sprinkling the same with his own blood , and saying , I do by the power of the holy Names Aglaon , Eloi , Eloi , Sabbathon , Anephexaton , Iah , Agian , Iah , Iehovah , Immanuel , Archon Archonton , Sadai , Sadai , Ieovaschah , &c. sanctifie and consecrate these holy utensils to the performance of this holy work , In the Name of the Father , Son , and Holy Ghost , Amen . Which done , the Exorcist must say this following Prayer with his face towards the East , and kneeling with his back to the consecrated Table . O thou blessed Phanael my Angel Guardian , vouchsafe to descend with thy holy Influence and presence into this spotless Chrystal , that I may behold thy glory and enjoy thy society O thou who art higher then the fourth Heaven , and know'st the secrets of Elanel . Thou that ridest upon the wings of the wind , and art mighty and potent in thy celestial and super-lunary motion , do thou descend and be present I pray thee , and desire thee , if ever I have merited thy society , or if my actions and intentions be pure and sanctified before thee , bring thy external presence hither , and converse with thy submissive Pupil , by the tears of Saints and Songs of Angels , In the Name of the Father , Son , and Holy Ghost , who are one God for ever and ever . This Prayer being first repeated towards the East , must be afterwards said towards all the four winds thrice . And next the 70. Psalm repeated out of a Bible that hath been consecrated in like manner as the rest of the utensils , which ceremonies being seriously performed ; the Magician must arise from his knees , and sit before the Crystal bare-headed with the consecrated Bible in his hand , and the Waxen Candles newly lighted , waiting patiently and internally for the coming and appearance of the Genius . Now about a quarter of an hour before the Spirit come . There will appear great variety of apparitions and sights within the glass ; as first a beaten road or tract , and travelers , men and women marching silently along ; next there will Rivers , Wells , Mountains and Seas appear : after that a Shepherd upon a pleasant hill feeding a goodly flock of Sheep , and the Sun shining brightly at his going down ; and lastly , innumerable shews of Birds and Beasts , Monsters and strange appearances , noises , glances , and affrightments , which shews will all at last vanish at the appearance of the Genius . And then the Genius will present it self amidst the Crystal , in the very same apparel and similitude that the person himself is in , giving instructions unto the Exorcist how to lead his life and rectifie his doings . But especially ( which is the proper work of every Genius ) he will touch his heart and open his senses and understanding , so that by this means , he may attain to the knowledge of every Art and Science , which before the opening of his Intellect was lockt and kept secret from him . After which , the Genius will be familiar in the Stone at the Prayer of the Magician . CHAP. VIII . A form of Conjuring Luridan the Familiar , otherwise called Belelah . LVridan is a Familiar Domestick Spirit of the North , who is now become servant to Balkin , Lord and King of the Northern Mountains , he calls himself the Astral Genius of Pomonia , an Island amongst the Orcades beyond Scotland . But he is not particularly resident there ; for in the dayes of Solomon and David , he was in Jerusalem , or Salem , being then under the name of Belilah ; after that he came over with Julius Caesar , and remained some hundred of years in Cambria , or Wales , instructing their Prophetical Poets in British Rhimes , being then surnamed Urthin-Wadd Elgin , from thence he betook himself unto this Island , Anno 1500. and continued there for 50 years , after which he resigned his Dominion to Balkin , and hath continued ever since an attendant unto this Prince . He is a Spirit of the Air in the order of Glauron , and is said to procreate as mortals do ; He is often sent by his Master upon errands to Lapland , Finland , and Strik-finia ; as also to the most Northern parts of Russia , bordering on the Northern frozen Ocean : His office ( being called by Magicians ) is to demolish strong holds of Enemies , destroying every night what they build the day before ; to extinguish fires , and make their Gunshot that it hath no power to be enkindled ; for his nature is to be at enmity with fire : and under his Master with many Legions he wageth continual warrs with the fiery Spirits that inhabit the Mountain Hecla in Ise-land , where they endeavour to extinguish these fiery flames , and the inhabiting Spirits defend the flames from his Master and his Legions . In this contest they do often totally extirpate and destroy one another , killing and crushing when they meet in mighty and violent Troops in the Air upon the Sea ; and at such a time many of the fiery Spirits are destroyed , when the Enemy hath brought them off the Mountain to fight upon the water ; on the contrary , when the battle is on the Mountain it self , the Spirits of the Air are often worsted , and then great mournings and doleful noises are heard both in Iseland and Russia , and Norway for many days after . O ye Powers of the East , Athanaton of the West , Orgon of the South , ; ; Boralim ; of the North , Glauron I charge and command you by the dreadful Names here mentioned , and the Consecration of this terrible Mountain , to present your selves one of every sort before this Circle by the power of Immanuel , and his holy Name . ; After this hath with fervency been thrice repeated , the Exorcist will hear great noises of Swords and fighting , Horses neighing , and Trumpets sounding , and at last there will appear four little Dwarfs or Pigmies naked before the Circle , their speech will be antient Irish ; which afterwards being confined to a Triangle , they will interpret ; the substance thereof will be from whence they came last , and what wonderful things they can do ; Then the Magician must ask them , if they know one Luridan a familiar ; they will answer Hamah ni trulloh Balkin , he is Secretary or servant unto Balkin , and after the Exorcist hath charged them to bring the said Luridan unto him , they will immediately bring him like a little Dwarf with a crooked nose , and present him before the Magician in the triangle ; then the Magician shall bind and tye him with the bond of obligation , and with his own blood , without any contract of conditions to be performed , that he will attend him constantly at his thrice repeating Luridan , Luridan , Luridan , And be ever ready to go whether he will , to the Turks , or to the uttermost parts of the Earth , which he can do in an hour , and destroy all their Magazines . After the Magician hath so bound him , he shall receive from the Spirit a scrole written in this manner ; 〈◊〉 〈◊〉 〈◊〉 which is the Indenture to serve him for a year and a day ; and then the Magician shall dismiss him for that time in the form of dismission . CHAP. IX . How to Conjure the Spirit Balkin the Master of Luridan . AS in the former Chapter , the Exorcist is instructed to draw the form of the Mountain Hecla within the circle , so in this form of Conjuration he must do the same , adding these names to be written round the Mountain Mathiel ; Rahuniel , Seraphiel , Hyniel , Rayel , Fraciel . These are the names of Olympick Angels , governing the North , and ruling over every airy Spirit that belongs unto the Northern Climate ; so that the authority of these names must be used in the calling up of this Spirit , because he is a great Lord , and very lofty , neither will he appear without strong and powerful Invocations . Therefore the Magician must make upon Virgin Parchment the two Seals of the Earth , and provide unto himself a Girdle made of a Bears skin with a rough side next his body , and these names wrote round about in the outerside , ✚ Alpha ✚ Coronzon , Yah , Laniah , Adonay ✚ Soncas ✚ Damael ✚ Angeli fortes ✚ pur pur ✚ Elibra , Elohim ✚ Omega ✚ per flammam ignis ✚ per vitam Coronzon ✚ Amen . ✚ . Also he must provide a black Priestly Robe to reach to his ankles , and a new Sword with Agla on the one side , and On upon the other ; having likewise been very continent and chast for three days before the execution of his design : and when the appointed night approacheth , he must take with him an earthen pan with fire therein , and a little Viol with some of his own blood , as also some of the Gum or Rozin that comes from the Firr-tree . And coming to the appointed place in some solitary Valley , the circle must be drawn with chalk , as the former , one circle within another , and these powerful names in the circumference , Otheos on Panthon ✚ Breshit Hashamaim , Vaharetz Vahayah ✚ Lohu ✚ va Bohu ★ ✚ ✚ ✚ ★ magnus es tu ben Elohim qui super alas ventorum equitaris ✚ . This Circumscription is accounted amongst Magicians of all the most powerful and prevalent . After this the Circle , Mountain , Fire , Turpentine , Girdle , Garments , Sword and Blood must be consecrated according to the foregoing forms of Consecration , adding also this to the end of the consecration . Mighty art thou O Adonay , Elohim , Ya , Ya , Aie , Aie , Acimoy , who hast created the light of the day , and the darkness of the night , unto whom every knee bows in Heaven and on Earth , who hast created the Lohu and the Bohu , that is stupor or numbness in a thing to be admired , and mighty are thy magnificient Angels Damael and Guael , whose influence can make the winds to bow , and every airy Spirit stoop ; Let thy right hand sanctifie these consecrated utensils , exterminating every noxious thing from their bodies , and the circumference of this Circle . Amen . Calerna , Shalom , Shalom , Agla on Sassur , Lafrac , Angeli fortes . In Nomine Patris , Filii , & Spiritus Sancti . Amen , Amen , Amen . After that , he shall sweep the circle gently with a Foxes tayl , and sprinkle the same round with his blood , dipping also the Sword , or anointing it with the same , and brandishing the same in his right hand , he shall begin to conjure the Spirit on this following manner : I Exorcize and Conjure thee thou great and powerful Balkin , Lord of Glauron , Lord of Luridan , and of fifteen hundred Legions , Lord of the Northern Mountains , and of every Beast that dwells thereon by the holy and wonderful Names of the Almighty Iehovah , Athanato ✚ Aionos ✚ Dominus sempiternus ✚ Aletheios ✚ Saday ✚ Iehovah , Kedesh , El gabor ✚ Deus fortissimus ✚ Anaphexaton , Amorule , Ameron ✚ ✚ ✚ Panthon ✚ Craton ✚ Muridon ✚ Iah , Iehovah , Elohim pentasseron ✚ ✚ trinus et unus ✚ ✚ ✚ ★ I Exorcize and Conjure , I Invocate and Command thee thou aforesaid Spirit , by the powers of Angels and Archangels , Cherubim and Seraphim , by the mighty Prince Coronzon , by the blood of Abel , by the righteousness of Seth , and the Prayers of Noah , by the voyces of Thunder and dreadful day of Judgment ; by all these powerful and royal words abovesaid , that without delay or malitious intent , thou do come before me here at the circumference of this consecrated Circle , to answer my proposals and desires without any manner of terrible form either of thy self , or attendants ; but only obediently , fairly , and with good intent , to present thy self before me , this Circle being my defence , through his power who is Almighty , and hath sanctified the same , In the Name of the Father , Son , and Holy Ghost . Amen . After the Magician hath thrice repeated this Conjuration , Let him immediately set the fire before him , and put the Rozin thereon to fumigate at the appearance of the conjured Spirits , and at the instant of their appearance he shall hold the Censer of fire in his left hand , and the Sword in his right , still turning round as the Spirits do . For in a little space after the Invocation is repeated , he shall hear the noise of Thunders , and perceive before him in the Valley a mighty storm of Lightning and Rain ; after a while the same will cease , and an innumerable company of Dwarfs or Pigmies will appear mounted upon Chamelions to march towards the Circle surrounding the same . Next comes Balkin with his Attendants ; he will appear like the god Bacchus upon a little Goat , and the rest that follow will march after him afoot . Assoon as they come near the Circle , they will breath out of their mouths a mist , or fog , which will even obscure the light of the Moon , and darken the Magician , that he cannot behold them nor himself ; yet let him not be discomfited , or afraid , for that fog will be quickly over ; and the Spirits will run round the Circle after Balkin their Lord , who rides upon a Goat ; they will continue to surround the Circle , till the Magician begin the form of obligation or binding their Leader or King in this form , with the Sword in his right hand , the Fire and Rozin burning before him . I conjure and bind thee Balkin , who art appeared before me , by the Father , by the Son , and by the Holy Ghost , by all the holy Consecrations I have made , by the powerful Names of Heaven , and of Earth , and of Hell , that I have used and uttered in calling upon thee , by the Seals which thou here beholdest , and the Sword which I present unto thee , by this sanctified Girdle , and all the sanctified and potent things aforesaid , That here thou remain peaceably , and of thy present shape before the Northern quarter of this Circle , without injury to me in body , soul , or fortune ; but on the contrary , to answer faithfully unto my demands , and not hence to remove , till I have licenced thee to depart , In the Name of the Father , Son , and holy Spirit . Amen . When he is thus obliged , he will alight from his Goat , and cause his Attendants to remove further into the Valley , then will he stand peaceably before the Circle to answer the Magician . After this the Magician shall begin to demand into his own possession a Familiar to build or pull down any Castle or strong hold in a night ; and that this Familiar bring with him the Girdle of Conquest , or Victory , that the Magician being girded with the same may overcome all enemies whatsoever , And further , the Spirit is able to inform him of all questions concerning Thunder and Lightning , the Motions of the Heavens , the Comets and Apparitions in the air , Pestilence and Famine , noxious and malevolent blasts , as also of the Inhabitants of the Northern Pole , and the wonders undiscovered throughout the world . Likewise if the Exorcist inquire concerning the habitations of starry Spirits , he will readily answer him , describing their orders , food , life , and past-time truly and exactly . After the Magician hath satisfied himself with inquiries , and curious questions unto the Spirit , there will come from amongst the company a little Spirit of a span long , like a little Ethiop , which the great King Balkin will deliver unto the Exorcist to continue as a Familiar with him as long as his life shall last . This familiar the possessor may name at it pleaseth him . The three last , who had this Spirit into possession , were three Northern Magicians , the first Honduros a Norwegian , who called it Philenar , and commanded it at his pleasure with a little Bell. After him Benno his eldest Son injoy'd the same under the same name . And Swarkzar a Polonian Priest was the last who enjoy'd it under the Name of Muncula ; all which names were imposed upon it , according to the pleasure of the Masters ; and therefore the naming of this familiar is left to the discretion of the Exorcist . Now when the Master hath taken this familiar into his custody and service , the Spirit Balkin will desire to depart , being wearied if the action continue longer then an hour . Therefore the Magician must be careful to dismiss him in this following form : Because thou hast diligently answered my demands , and been ready to come at my first call , I do here licence thee to depart unto thy proper place , without injury or danger to man or Beast ; depart , I say , and be ever ready at my call , being duly exorcized and conjured by sacred Rites of Magick ; I charge thee to withdraw with quiet and peace ; and peace be continued betwixt me and thee , In the Name of the Father , Son , and Holy Ghost . Amen . Then the Spirits company will begin to march about their Prince , and in a formal Troop will march along the Valley , whilest the Magician repeateth Pater Noster , &c. until the Spirits be quite out of sight and vanished . This is a compleat form of conjuring the aforesaid Spirit , according to the Rules of Vaganostus the Norwegian . CHAP. X. The exposition of Iidoni , and where it is found , whereby the whole Art of Conjuration is deciphered . THis word Iidoni is derived of Iada , which properly signifieth to know ; it is sometimes translated , Divinus , which is a Diviner or Soothsayer , as in Deut. 18. Levit. 20. sometimes Ariolus , which is one that also taketh upon him to foretel things to come , and is found Levit. 19. 2 King. 23. Isai . 19. To be short , the opinion of them that are most skilful in the tongues , is , that it comprehendeth all them , which take upon them to know all things part and to come , and to give answers accordingly . It alwayes followeth the word Ob , and in the Scriptures is not named severally from it , and differeth little from the same in sense , and do both concern Oracles uttered by Sririts , possessed people , or Coseners . What will not Coseners or Witches take upon them to do ? Wherein will they profess ignorance ? Ask them any question , they will undertake to resolve you , even of that which none but God knoweth . And to bring their purposes the better to pass , as also to win further credit unto the counterfeit Art which they profess , they procure confederates , whereby they work Wonders . And when they have either learning , eloquence , or nimbleness of hands to accompany their confederacy , or rather knavery , then ( forsooth ) they pass the degree of Witches , and intitle themselves to the name of Conjurors . And these deal with no inferiour causes : these fetch Devils out of Hell , and Angels out of Heaven ; these raise up what bodies they list , though they were dead , buried and rotten long before ; and fetch souls out of Heaven or Hell , with much more expedition than the Pope bringeth them out of Purgatory . These I say ( among the simple , and where they fear no law nor accusation ) take upon them also the raising of Tempests , and Earthquakes , and to do as much as God himself can do . These are no small fools , they go not to work with a baggage Toad , or a Cat , as witches do ; but with a kind of Majesty , and with Authority they call up by name , and have at their commandement Seventy and nine Principal and Princely Devils , who have under them as their ministers , a great multitude of Legions of petty Devils ; as for example . CHAP. XI . An Inventary of the Names , Shapes , Powers , Govenment , and effects of Devils and Spirits ; of their several segniories and degrees ; a strange discourse worth the reading . THeir first and principal King ( which is of the power of the East ) is called Baell ; who when he is conjured up , appeareth with three heads ; the first like a Toad ; the second like a Man ; the third like a Cat. He speaketh with a hoarse voice ; he maketh a man go invisible ; he hath under his obedience and rule Sixty and six Legions of Devils . The first Duke under the power of the East , is named Agares ; he cometh up mildly in the likeness of a fair old man , riding upon a Crocodile , and carrying a Hawk on his fist ; he teacheth presently all manner of tongues ; he fetcheth back all such as run away , and maketh them run that stand still ; he overthroweth all Dignities supernatural and temporal ; he maketh Earthquakes , and is of the order of Vertues , having under his regiment Thirty one Legions . Marbas , aliàs , Barbas is a great president , and appeareth in the form of a mighty Lyon ; but at the commandement of a Conjuror cometh up in the likeness of a Man , and answereth fully as touching any thing which is hidden or secret ; he bringeth diseases and cureth them ; he promoteth wisdom and the knowledge of Mechanical Arts , or Handicrafts ; he changeth men into other shapes : and under his presidency or Government are Thirty six Legions or Devils contained . Amon , or Aamon , is a great and mighty Marquess , and cometh abroad in the likeness of a Wolf , having a Serpents tail , spetting out and breathing flames of fire ; when he putteth on the shape of a man , he sheweth out dogs teeth , and a great head like to a mighty Raven ; he is the strongest Prince of all other , and understandeth all things past and to come ; he procureth favour , and reconcileth both friends and foes , and ruleth Forty Legions of Devils . Barbatos , a great County or Earl , and also a Duke , he appeareth in Signo sagittarii Sylvestris , with four Kings , which bring companies and great troops . He understandeth the singing of Birds , the barking of Dogs , the lowing of Bullocks , and the voyce of all living creatures : He detecteth treasures hidden by Magicians and Inchanters , and is of the order of virtues which in part bear rule : he knoweth all things past and to come , and reconcileth friends and powers , and governeth Thirty Legions of Devils by his authority . Buer , is a great president , and is seen in this sign ; he absolutely teacheth Philosophy moral and natural , and also Logick , and the vertue of Herbs : he giveth the best familiars ; he can heal all Diseases , specially of men , and reigneth over Fifty Legions . Gusoin , is a great Duke and a strong , appearing in the form of a Xenophilus : he answereth all things , present , past , and to come , expounding all questions : he reconcileth friendship , and distributeth honours and dignities , and ruleth over Forty Legions of Devils . Botis , otherwise Otis , a great President and an Earl , he cometh forth in the shape of an ugly Viper , and if he put on humane shape , he sheweth great teeth , and two horns , carrying a sharpe sword in his hand : he giveth answers of things present , past and to come , and reconcileth friends and foes , ruling Sixty Legions . Bathin , sometimes called Mathim , a great Duke and a strong , he is seen in the shape of a very strong man , with a Serpents tail , sitting on a pale horse , understanding the vertues of herbs and pretious stones , transferring men suddenly from Countrey to Countrey , and ruleth Thirty Legions of Devils . Purson , aliàs Curson , a great King , he cometh forth like a Man with a Lyons face , carrying a most cruel Viper , and riding on a Bear ; and before him go alwayes trumpets : he knoweth things hidden , and can tell all things present , past , and to come : he bewrayeth treasure : he can take a body either humane or aiery , he answereth truly of all things earthly and secret , of the divinity and creation of the World , and bringeth forth the best familiars ; and there obey him Two and twenty Legions of Devils , partly of the order of Vertues , and partly of the order of Thrones . Eligor , aliàs Abigor , is a great Duke , and appeareth as a goodly Knight , carrying a Lance , an Ensign , and a Scepter ; he answereth fully of things hidden , and of Wars , and how Souldiers should meet : he knoweth things to come , and procureth the favour of Lords and Knights , governing Sixty Legions of Devils . Leraje , aliàs Oray , a great Marquess , shewing himself in the likeness of a gallant Archer , carrying a Bow and a Quiver : he is author of all battels : he doth putrifie all such wounds as are made with Arrows by Archers , Quos optimos objicit trilus dielus , and he hath regiment over Thirty Legions . Valefar , aliàs Malephar , is a strong Duke , cometh forth in the shape of a Lyon , and the head of a thief : he is very familiar with them to whom he maketh himself acquainted , till he hath brought them to the gallows , and ruleth Teu Legions . Morax , aliàs Foraji , a great Earl and a President ; he is seen like a Bull , and if he take unto him a Mans face , he maketh men wonderful cunning in Astronomy , and in all the liberal Sciences ; he giveth good familiars and wise , knowing the power and virtue of herbs and stones which are pretious , and ruleth Thirty six Legions . Ipos , aliàs Ayporos , is a great Earl and a Prince , appearing in the shape of an Angel , and yet indeed more obscure and filthy than a Lyon , with a Lyons head , a Gooses feet , and a Hares tail ; he knoweth things to come and past , he maketh a man witty , and bold , and hath under his jurisdiction Thirty six Legions . Naberius , aliàs Carberus , is a valiant Marquess , shewing himself in the form of a Crow , when he speaketh with a hoarse voyce ; he maketh a man amiable and cunning in all Arts , and specially in Rhetorick ; he procureth the loss of Prelacies and Dignities ; Nineteen Legions hear and obey him . Glasya Labolas , aliàs Caacrinolaas , or Caassimolar , is a great President , who cometh forth like a Dog , and hath wings like a Griffin , he giveth the knowledge of Arts , and is the Captain of all Manslayers ; he understandeth things present and to come ; he gaineth the minds and love of friends and foes ; he maketh a man go invisible , and hath the rule of Thirty six Legions . Zepar , is a great Duke , appearing as a Souldier , inflaming Women with the love of Men , and when he is hidden he changeth their shape , until they may enjoy their beloved ; he also maketh them barren , and Twenty six Legions are at his obey and commandement . Bileth , is a great King and a terrible , riding on a pale Horse , before whom go Trumpets , and all kind of melodious Musick . When he is called up by an Exorcist , he appeareth rough and furious , to deceive him . Then let the Exocist or Conjuror take heed to himself , and to allay his courage , let him hold a hazel bat in his hand , wherewithal he must reach out toward the East and South , and make a triangle without besides the Circle ; but if he hold not out his hand unto him , and he bid him come in , and he still refuse the bond or chain of Spirits , let the Conjuror proceed to reading , and by and by he will submit himself , and come in , and do whatsoever the Exorcist commandeth him , and he shall be safe . If Bileth the King be more stubborn , and refuse to enter into the Circle at the first call , and the Conjuror shew himself fearful , or if he have not the chain of Spirits , certainly he will never fear nor regard him after : Also if the place be unapt for a triangle to be made without the Circle , then set there a boll of Wine , and the Exorcist shall certainly know when he cometh out of his house , with his fellows , and that the aforesaid Bileth will be his helper , his friend , and obedient unto him when he cometh forth . And when he cometh , let the Exorcist receive him courteously , and glorifie him in his pride , and therefore he shall adore him as other Kings do , because he saith nothing without other Princes . Also , if he be cited by an Exorcist , alwayes a silver Ring of the middle finger of the left hand must be held against the Exorcists face , as they do for Amaimon . And the dominion and power of so great a Prince , is not to be determined ; for there is none under the power and dominion of the Conjuror , but he that detaineth both men and women in doting love , till the Exorcist hath had his pleasure . He is of the orders of Powers , hoping to return to the seventh Throne , which is not altogether credible ; and he ruleth Eighty five Legions . Sitri , aliàs Bitru , is a great Prince , appearing with the face of a Leopard , and having wings as a Griffin : when he taketh humane shape , he is very beautiful ; he inflameth a man with a womans love , and also stirreth up women to love men ; being commanded , he willingly detaineth secrets of Women , laughing at them and mocking them , to make them luxuiously naked ; and there obey him Sixty Legions . Paimon , is more obedient to Lucifer than any other Kings are . Lucifer is here to be understood , he that was drowned in the depth of his knowledge : he would needs be like God , and for his arrogancy was thrown out into destruction , of whom it is said , Every pretious stone is thy covering . Paimon is constrained by divine virtue to stand before the Exorcist , where he putteth on the likeness of a man : he sitteth on a beast called a Dromedary , which is a swift runner , and weareth a glorious crown , and hath an effeminate countenance : there goeth before him an host of men with Trumpets and well sounding Cymbals , and all Musical Instruments . At the first he appeareth with a great cry and roaring , as in Circulo Solomonis and in the Art is declared . And if this Paimon speak sometimes that the Conjuror understand him not , let him not therefore be dismayed . But when he hath delivered him the first obligation , to observe his desire , he must bid him also answer him distinctly and plainly to the questions he shall ask you , of all Philosophy , Wisdome , and Science , and of all other secret things . And if you will know the disposition of the World , and what the earth is , or what holdeth it up in the water , or any other thing , or what is Abyssus , or where the wind is , or from whence it cometh , he will teach you abundantly . Consecrations also , as well as Sacrifices , as otherwise may be reckoned . He giveth dignities and confirmations ; he bindeth them that resist him in his own chains , and subjecteth them to the Conjuror ; he prepareth good familiars , and hath the understanding of all Arts. Note , that at the calling up of him , the Exorcist must look toward the Northwest , because there is his house . When he is called up , let the Exorcist receive him constantly without fear , let him ask what questions or demands he list , and no doubt he shall obtain the same of him . And the Exorcist must beware he forget not the Creator , for those things that have been rehearsed before of Paimon ; some say , he is of the order of Dominions ; others say , of the order of Cherubims . There follow him Two hundred Legions , partly of the order of Angels , and partly of Potestates . Note , that if Paimon be cited alone by an offering or sacrifice , two Kings follow him ; to wit , Bebal , and Abalam , and other Potentates ; in his host are Twenty five Legions , because the Spirits subject to them are not alwayes with them , except they be compelled to appear by divine vertue . Some say that the King Belial was created immediately after Lucifer , and therefore they think , that he was father and seducer of them which fell being of the orders : For he fell first among the worthier and wiser sort , which went before Michael , and other heavenly Angels , which were lacking . Although Belial went before all them that were thrown down to the earth , yet he went not before them that tarryed in heaven . This Belial is constrained by Divine virtue , when he taketh Sacrifices , Gifts , and Offerings , that he again may give unto the Offerers true answers . But he tarryeth not one hour in the truth , except he be constrained by the Divine power , as is said . He taketh the form of a beautiful Angel , sitting in a fiery Chariot ; he speaketh fair , he distributeth preferments of Senatorship , and the favour of friends , and excellent familiars : He hath rule over Eighty Legions , partly of the order of Virtues , partly of Angels ; he is found in the form of an Exorcist in the bonds of Spirits . The Exorcist must consider , that this Belial doth in every thing assist his subjects . If he will not submit himself , let the bond of Spirits be read : the Spirits chain is sent for him , wherewith wise Solomon gathered them together with their Legions in a brasen vessel , where were inclosed among all the Legions Seventy two Kings , of whom the chief was Biloth , the second was Belial , the third Asmoday , and above a thousand thousand Legions . Without doubt ( I must confess ) I learned this of my master Solomon ; but he told me not why he gathered them together , and shut them up so ; but I believe it was for the pride of this Belial . Certain Negromancers do say , that Solomon being on a certain day seduced by the craft of a certain Woman , inclined himself to pray before the same idol , Belial by name ; which is not credible . And therefore we must rather think ( as it is said ) that they were gathered together in that great brasen vessel for pride and arrogancy , and thrown into a deep lake or hole in Babylon ; for wise Solomon did accomplish his works by the Divine power , which never forsook him . And therefore we must think he worshipped not the image of Belial ; for then he could not have constrained the Spirits by Divine virtue : for this Belial , with three Kings , were in the lake . But the Babylonians wondering at the matter , supposed that they should find therein a great quantity of treasure , and therefore with one consent went down into the lake , and uncovered and brake the vessel , out of the which immediately flew the Captain Devils , and were delivered to their former and proper places . But this Belial entred into a certain image , and there gave answer to them that offered and sacrificed unto him , as Toex , in his sentences reporteth , and the Babylonians did worship and sacrifice thereunto . Bune , is a great and a strong Duke , he appeareth as a Dragon with three heads , the third whereof is like a Man ; he speaketh with a Divine voyce ; he maketh the dead to change their place , and Devils to assemble upon the sepulchres of the dead ; he greatly inricheth a man , and maketh him eloquent and wise , answereth truly to all demands , and Thirty Legions obey him . Forneus , is a great Marquess , like unto a Monster of the Sea ; he maketh men wonderful in Rhetorick ; he adorneth a man with a good name , and the knowledge of tongues , and maketh one beloved as well of foes as friends ; there are under him Twenty nine Legions , of the order partly of Thrones , and partly of Angels . Ronove , a Marquess and an Earl ; he is resembled to a Monster ; he bringeth singular understanding in Rhetorick , faithful servants , knowledge of tongues , favour of friends and foes , and Nineteen Legions obey him . Berith , is a great and a terrible Duke , and hath three Names ; of some he is called Beal ; of the Jews Berith ; of Necromancers Bolfry ; he cometh forth as a red Souldier , with red clothing , and upon a Horse of that colour , and a Crown on his head : he answereth truly of things present , past , and to come : he is compelled to a certain hour , through Divine virtue , by a ring of Art Magick : he is also a lyer ; he turneth all metals into gold ; he adorneth a man with Dignities , and confirmeth them ; he speaketh with a clear and subtil voyce , and Twenty six Legions are under him . Astaroth , is a great and a stronge Duke , coming forth in the shape of a foul Angel , sitting upon an infernal Dragon , and carrying on his right hand a Viper ; he answereth truly to matters present , past , and to come , and also of all secrets ; he talketh willingly of the creator of Spirits and their fall , and how they sinned and fell ; he saith he fell not of his own accord : he maketh a man wonderful learned in the Liberal Sciences ; he ruleth Forty Legions . Let every Exorcist take heed , that he admit him not too near him , because of his stinking breath : And therefore let the Conjuror hold near to his face a Magical Ring , and that shall defend him . Foras , aliàs Forcas , is a great President , and is seen in the form of a strong Man , and in humane shape , he understandeth the virtue of hearbs and pretious stones ; he teacheth fully Logick , Ethicks , and their parts ; he maketh a man Invisible , Witty , Eloquent , and to live long ; he recovereth things lost , and discovereth treasures , and is Lord over Twenty nine Legions . Furfur , is a great Earl , appearing as an Hart , with a fiery tail , he lyeth in every thing , except he be brougnt up within a triangle ; being bidden he taketh Angelical form ; he speaketh with a hoarse voyce , and willingly maketh love between man and wife ; he raiseth Thunders , Lightnings , and Blasts . Where he is commanded , he answereth well , both of secret and also of Divine things , and hath rule and dominion over Twenty six Legions . Marchosias , is a great Marquess , he sheweth himself in the shape of a cruel she Wolf , with Griffins wings , with a Serpents tail , and spetting I cannot tell what out of his mouth . When he is in a mans shape , he is an excellent fighter ; he answereth all questions truly ; he is faithful in all the Conjurors business ; he was of the order of Dominations , under him are Thirty Legions : he hopeth after 1200 years to return to the seventh Throne , but he is deceived in that hope . Malphas , is a great President , he is seen like a Crow , but being cloathed with humane Image , speaketh with a hoarse voyce ; he buildeth houses and high towers wonderfully , and quickly bringeth Artificers together ; he throweth down also the enemies edifications ; he helpeth to good familiars ; he receiveth Sacrifices willingly , but he deceiveth all the Sacrificers ; there obey him Forty Legions . Vepar , aliàs Separ , a great Duke and a strong ; he is like a Mermaid ; he is the guide of the waters , and of ships laden with armour ; he bringeth to pass ( at the commandement of his Master ) that the Sea shall be rough and stormy , and shall appear full of ships ; he killeth men in three dayes , with putrifying their wounds , and produceth Maggots into them ; howbeit , they may be all healed with diligence ; he ruleth Twenty nine Legions . Sabnack , aliàs Salmack , is a great Marquess and a strong ; he cometh forth as an armed Souldier with a Lyons head , sitting on a pale Horse ; he doth marvellously change mans form and favour ; he buildeth high towers full of weapons , and also Castles , and Cities ; he inflicteth men thirty dayes with wounds both rotten and full of maggots ; at the Exorcists commandement , he provideth good familiars , and hath dominion over Fifty Legions . Sidonay , aliàs Asmoday , a great King , strong and mighty , he is seen with three heads , whereof the first is like a Bull , the second like a man , the third like a Ram , he hath a Serpents tail ; he belcheth flames out of his mouth ; he hath feet like a Goose ; he sitteth on an infernal Dragon , be carryeth a launce and a flag in his hand , he goeth before others which are under the power of Amaymon . When the Conjuror exerciseth this office , let him be abroad , let him be wary and standing on his feet ; if his cap be on his head , he will cause all his doings to be bewrayed , which if he do not , the Exorcist shall be deceived by Amaymon in every thing . But so soon as he seeth him in the form aforesaid , he shall call him by his name , saying , Thou art Asmoday ; he will not deny it , and by and by he boweth down to the ground ; he giveth the ring of virtues , he absolutely teacheth Geometry , Arithmetick , Astronomy , and handicrafts . To all demands he answereth fully and truly ; he maketh a man invisible ; he sheweth the places where treasure lyeth , and gardeth it , if it be among the Legions of Amaymon ; he hath under his power Seventy two Legions . Gaap , aliàs Tap , a great President and a Prince , he appeareth in a meridional sign , and when he taketh humane shape , he is the guide of the four principal Kings , as mighty as Bileth . There were certain Necromancers that offered sacrifices and burnt offerings unto him ; and to call him up , they exercised an art , saying , that Solomon the wise made it , which is false : for it was rather Cham , the son of Noah , who after the flood began first to invocate wicked Spirits . He invocated Bileth , and made an Art in his name , and a book which is known to many Mathematitians . There were burnt offerings and sacrifices made , and gifts given , and much wickedness wrought by the Exorcist , who mingleth therewithal the holy Names of God , the which in that Art are everywhere expressed . Marry there is an Epistle of those names written by Solomon , as also write Helias Aierosolymitanus and Helisaeus . It is to be noted , that if any Exorcist have the Art of Bileth , and cannot make him stand before him , nor see him , I may not bewray how , and declare the means to contain him , because it is an abomination , and for that I have learned nothing from Solomon of his dignity and office . But yet I will not hide this , to wit , that he maketh a man wonderful in Philosophy and all the Liberal Sciences ; he maketh love , hatred , insensibility , consecration , and consecration of those things that are belonging unto the domination of Amaymon , and delivereth familiars out of the possession of other Conjurors , answering truly and perfectly of things present , past , and to come ; and transferreth men most speedily into other Nations ; he ruleth Sixty six Legions , and was of the order of Potestates . Shax , aliàs Scox , is a dark and great Marquess , like unto a Stork , with a hoarse and subtil voyce , he doth marvellously take away the sight , hearing , and understanding of any man , at the commandement of the Conjuror ; he taketh away money out of every Kings house , and carryeth it back after 1200 years , if he be commanded ; he is a horse-stealer ; he is thought to be faithful in all commandements ; and although he promise to be obedient to the Conjuror in all things , yet he is not so , he is a lyer , except he be brought into a triangle , and there he speaketh divinely , and telleth of things that are hidden , and not kept of wicked Spirits ; he promiseth good familiars , which are accepted if they be not deceivers ; he hath Thirty Legions . Procel , is a great and strong Duke , appearing in the shape of an Angel , but speaketh darkly of things hidden ; he teacheth Geometry , and the Liberal Arts ; he maketh great noises , and causeth the waters to roar , where are none ; he warmeth waters , and distempereth baths at certain times , as the Exorcist appointeth him ; he was of the order of Potestates , and hath Forty eight Legions under his power . Furcas , is a Knight , and cometh forth in the similitude of a cruel Man , with a long beard and a hoary head ; she sitteth on a pale horse , carrying in his hand a sharp weapon ; he perfectly teacheth practick Philosophy , Rhetorick , Logick , Astronomy , Chiromancy , Pyromancy , and their parts : there obey him Twenty Legions . Murmur , is a great Duke and an Earl , appearing in the shape of a Souldier , riding on a Griffin , with a Dukes crown on his head ; there go before him two of his Ministers , with great trumpets ; he teacheth Philosophy absolutely , he constraineth souls to come before the Exorcist , to answer what he shall ask them ; he was of the order partly of Thrones , and partly of Angels , and ruleth Thirty Legions . Caim , is a great President , taking the form of a Thrush ; but when he putteth on mans shape , he answereth in burning ashes , carrying in his hand a most sharpe sword ; he maketh the best disputers ; he giveth men the understanding of all birds , of the lowing of bullocks , and barking of Dogs , and also of the sound and noise of waters ; he answereth best of things to come ; he was of the order of Angels , and ruleth Thirty Legions . Raum , or Raim , is a great Earl , he is seen as a Crow , but when he putteth on humane shape , at the commandement of the Exorcist , he stealeth wonderfully out of the Kings house , and carryeth it whether he is assigned ; he destroyeth Cities , and hath great despite unto dignities ; he knoweth things present , past , and to come , and reconcileth friends and foes ; he was of the order of Thrones , and governeth Thirty Legions . Halphas , is a great Earl , and cometh abroad like a Stork , with a hoarse voyce , he notably buildeth up Towns full of amunition and weapons , he sendeth men of war to places appointed , and hath under him Twenty six Legions . Focalor , is a great Duke , cometh forth as a man , with wings like a Griffin , he killeth men , and drowneth them in the waters , and overturneth ships of war , commanding and ruling both Winds and Seas . And let the Conjuror note , that if he bid him hurt no man , he willingly consenteth thereto : he hopeth after 1000 years to return to the seventh Throne , but he is deceived ; he hath Three Legions . Vine , is great King and an Earl , he sheweth himself as a Lyon , riding a black Horse , and carryeth a Viper in his hand ; he gladly buildeth large Towres , he throweth down stone walls , and maketh waters rough . At the commandement of the Exorcist , he answereth of things hidden , of Witches , and of things present , past , and to come . Bifrons , is seen in the similitude of a Monster , when he taketh the image of man ; he maketh one wonderful cunning in Astrology , absolutely declaring the mansions of the Planets ; he doth the like in Geometry , and other admeasurements ; he perfectly understandeth the strength and virtue of herbs , pretious stones , and woods ; he changeth dead bodies from place to place ; he seemeth to light candles upon the sepulchres of the dead , and hath under him Twenty six Legions . Gamigin , is a great Marquess , and is seen in the form of a little horse ; when he taketh humane shape , he speaketh with a hoarse voyce , disputing of all Liberal Sciences ; he bringeth also to pass , that the souls which are drowned in the Sea , or which dwell in Purgatory ( which is called Cariagra , that is , affliction of souls ) shall take airy bodies , and evidently appear and answer to interrogatories at the Conjurors commandement ; he tarryeth with the Exorcist , until he have accomplished his desire , and hath Thirty Legions under him . Zagan , is a great King and a President , he cometh abroad like a Bull , with Griffins wings ; but when he taketh humane shape , he maketh men witty , he turneth all metals into the coin of that dominion , and turneth water into wine , and wine into water ; he also turneth blood into wine , and wine into blood , and a fool into a wise man ; he is head of Thirty three Legions . Orias , is a great Marquess , and is seen as a Lyon , riding on a strong horse , with a Serpents tail , and carryeth in his right hand two great Serpents hissing ; he knoweth the mansion of Planets , and perfectly teacheth the virtues of the Stars ; he transformeth men , he giveth Dignities , Prelacies and Confirmations , and also the favour of friends and foes , and hath under him Thirty Legions . Valac , is a great President , and cometh abroad with Angels wings like a boy riding on a two-headed Dragon , he perfectly answereth of treasures hidden , and where Serpents may be seen , which he delivereth into the Conjurors hands , void of any force or strength , and hath dominion over Thirty Legions of Devils . Gemory , a strong and mighty Duke , he appeareth like a fair woman , with a Dutchess crownet about her middle , riding on a Camel ; he answereth well and truly of things present , past and to come , and of treasure hid , and where it lyeth ; he procureth the love of women , especially of maids , hath Twenty six Legions . Decarabia , or Carabia , he cometh like a * , and knoweth the force of herbs and pretious stones , and maketh all birds flie before the exorcist , and to tarry with him as though they were tame , and that they shall drink and sing as their manner is , and hath Thirty Legions . Amduscias , a great and a strong Duke , he cometh forth as an Unicorn , when he standeth before his Master in humane shape , being commanded , he easily bringeth to pass , that Trumpets and all Musical Instruments may be heard and not seen ; and also that trees shall bend and incline , according to the Conjurors will ; he is excellent among familiars , and hath Twenty nine Legions . Andras , is a great Marquess , and is seen in an Angels shape , with a head like a black night Raven , riding upon a black and a very strong Wolf , flowrishing with a sharpe sword in his hand ; he can kill the Master , the Servant , and all Assistants ; he is author of discords , and ruleth Thirty Legions . Andrealphus , is a great Marquess , appearing as a Peacock , he raiseth great noises , and in humane shape perfectly teacheth Geometry , and all things belonging to Admeasurements ; he maketh a man to be a subtil Disputer , and cunning in Astronomy , and transformeth a man into the likeness of a bird , and there are under him Thirty Legions . Ose , is a great President , and cometh forth like a Leopard , and counterfeiting to be a Man , he maketh one cunning in the Liberal Sciences ; he answereth truly of divine and secret things ; he transformeth a Mans shape , and bringeth a man to that madness , that he thinketh himself to be that which he is not ; as he that is a King or a Pope , or that he weareth a Crown on his head , Duratque id regnum ad horam . Aym , or Haborim , is a great Duke and a strong , he cometh forth with three heads , the first like a Serpent , the second like a man having two * , the third like a Cat ; he rideth on a Viper , carrying in his hand a light fire brand , with the flame whereof Castles and Cities are fired ; he maketh one witty every kind of way ; he answereth truly of privy matters , and reigneth over Twenty six Legions . Orobas , is a great Prince , he cometh forth like a Horse , but when he putteth on him a mans idol , he talketh of Divine vertue , he giveth true answers of things present , past and to come , and of the divinity , and of the creation ; he deciveth none , nor suffereth any to be tempted , he giveth Dignities and Prelacies , and the favour of friends and foes , and hath rule over Twenty Legions . Vapula , is a great Duke and a strong , he is seen like a Lyon with Griffins wings ; he maketh a man subtil and wonderful in Handicrafts , Philosophy , and in Sciences contained in books , and is ruler over Thirty six Legions . Cimeries , is a great Marquess and a strong , ruling in the parts of Africa ; he teacheth perfectly Grammar , Logick , and Rhetorick , he discovereth treasures and things hidden ; he bringeth to pass , that a man shall seem with expedition to be turned into a Souldier ; he rideth upon a great black Horse , and ruleth Twenty Legions . Amy , is a great President , and appeareth in a flame of fire , but having taken mans shape , he maketh one marvellous in Astrology , and in all the liberal Sciences ; he procureth excellent familiars ; he bewrayeth treasures preserved by Spirits ; he hath the government of Thirty six Legions ; he is partly of the order of Angels , partly of Potestates ; he hopeth after a thousand two hundred years to return to the seventh Throne : which is not credible . Flauros is a strong Duke , is seen in the form of a terrible strong Leopard , in humane shape he sheweth a terrible countenance , and fiery eyes ; he answereth truly and fully of things present , past , and to come ; if he be in a triangle , he lyeth in all things , and deceiveth in other things , and beguileth in other businesses ; he gladly talketh of Divinity , and of the creation of the World , and of the fall ; he is constrained by Divine vertue , and so are all Devils and Spirits , to burn and destroy all the Conjurors adversaries . And if he be commanded , he suffereth the Conjuror not to be tempted , and he hath Legions under him . Balam , is a great and a terrible King , he cometh forth with three heads , the first of a Bull , the second of a Man , the third of a Ram ; he hath a Serpents tail , and flaming eyes , riding upon a furious Bear , and carrying a Hawk on his fist ; he speaketh with a hoarse voyce , answering perfectly of things present , past , and to come ; he maketh man invisible and wise ; he governeth Forty Legions , and was of the order of Dominions . Allocer , is a strong Duke and a great , he cometh forth like a Souldier , riding on a great Horse ; he hath a Lyons face , very red , and with flaming eyes , he speaketh with a big voyce , he maketh a man wonderful in Astronomy , and in all the liberal Sciences , he bringeth good familiars , and ruleth Thirty six Legions . Saleos , is a great Earl , he appeareth as a gallant Souldier , riding on a Crocodile , and weareth a Dukes crown , peaceable , &c. Vuall , is a great Duke and a strong , he is seen as a great and terrible Dromedary , but in humane form , he soundeth out in a base voyce the Aegyptian tongue . This man , above all other , procureth especial love of Women , and knoweth things present , past , and to come , procuring the love of friends and foes ; he was of the order of Potestates , and governeth Thirty seven Legions . Haagenti , is a great President , appearing like a great Bull , having the wings of a Griffin , but when he taketh humane shape , he maketh a man wise in every thing , he changeth all metals into gold , and changeth Wine and Water , the one into the other , and commandeth as many Legions as Zagan . Phoenix , is a great Marquess , appearing like the bird Phoenix , having a childs voyce ; but berore he standeth still before the Conjuror , he singeth many sweet notes . Then the Exorcist , with his companions , must beware he give no ear to the melody , but must by and by bid him put on humane shape ; then will he speak marvellously of all wonderful Sciences . He is an excellent Poet , and obedient ; he hopeth to return to the seventh Throne , after a thousand two hundred years , and governeth Twenty Legions . Stolas is a great Prince , appearing in the form of a Night-raven , before the Exorcist ; he taketh the image and shape of a man , and teacheth Astronomy , absolutely understanding the vertues of herbs and pretious stones ; there are under him Twenty six legions . Note , that a Legion is 6666. and now by Multiplication count how many Legions do arise out of every particular . ✚ Secretum secretorum , The secret of secrets : Tu operans sis secretus horum , Thou that workest them be secret in them . CHAP. XII . The hours wherein principal Devils may be bound ; to wit , raised and restrained from doing of hurt . AMaymon King of the East , Corson King of the South , Zimimar King of the North , Goap King and Prince of the West , may be bound from the third hour till noon , and from the ninth hour till evening . Marquesses may be bound from the ninth hour till compline , and from compline to the end of the day . Dukes may be bound from the first hour till noon ; and clear weather is to be observed . Prelates may be bound in any hour of the day . Knights from day dawning till Sun rising , or from evensong till the Sun set . A President may not be bound in any hour of the day , except the King whom he obeyeth , be invocated ; nor in the shutting of the evening . Counties or Earls may be bound at any hour of the day , so it be in the woods or fields , where men resort not . CHAP. XIII . The form of adjuring or citing of the Spirits aforesaid to arise and appear . WHen you will have any Spirit , you must know his Name and Office ; you must also fast , and be clean from all pollution , three or four days before ; so will the Spirit be the more obedient unto you . Then make a Circle , and call up the Spirit with great intention , and holding a ring in your hand , rehearse in your own name , and your companions ( for one must alwayes be with you ) this Prayer following , and so no Spirit shall annoy you , and your purpose shall take effect . And note how this agreeth with Popish Charmes and Conjurations . In the Name of our Lord Jesus Christ the ✚ Father ✚ and the Son ✚ and the Holy Ghost ✚ holy Trinity and unspeakable Unity , I call upon thee , that thou mayst be my salvation and defence , and the protection of my body and soul , and of all my goods ; through the virtue of thy holy Cross , and through the vertue of thy passion , I beseech thee O Lord Jesus Christ , by the merits of thy blessed Mother S. Mary , and of all thy Saints , That thou give me Grace and Divine power over all the wicked Spirits , so as which of them soever I do call by name , they may come by and by from every coast , and accomplish my will , that they neither be hurtful nor fearful unto me , but rather obedient and diligent about me . And through thy virtue streightly commanding them , let them fufil my commandements . Amen . Holy , holy , holy , Lord God of Sabbaoth , which wilt come to judge the quick and the dead , thou which art Α and Ω , first and last , King of Kings , and Lord of Lords , Ioth , Aglanabrath , El , Abiel , Anathiel , Amazim , Sedomel , Grayes , Heli , Messias , Tolimi , Elias , Ischiros , Athanatos , Imas , By these thy holy Names , and by all other I do call upon thee , and beseech thee O Lord Jesus Christ , by thy Nativity and Baptism , by thy Cross and Passion , by thine Ascension , and by the coming of the Holy Ghost , by the bitterness of thy soul when it departed from the body , by thy five wounds , by the blood and water which went out of thy body , by thy virtue , by the Sacrament which thou gavest thy Disciples the day before thou sufferedst , by the holy Trinity , and the inseparable Unity , by blessed Mary thy Mother , by thine Angels , Arch-Angels , Prophets , Patriarchs , and by all thy Saints , and by all the Sacraments which are made in thine honour , I do worship and beseech thee , to accept these prayers , Conjurations , and words of my mouth , which I will use . I require thee , O Lord Jesus Christ , that thou give me thy virtue and power over all thine Angels ( which were thrown down from heaven to deceive mankind ) to draw them to me , to tie and bind them , and also to loose them , to gather them together before me , and to command them to do all that they can , and that by no means they contemn my voyce , or the words of my mouth ; but that they obey me and my sayings , and fear me . I beseech thee by thine Humanity , Mercy and Grace , and I require thee Adony , Amay , Horta , Vegedora , Mitai , Hel , Suranat , Yston , Ysesy , and by all thy holy Names , and by all thine holy He-Saints , and She-Saints , by all thine Angels , and Archangels , Powers , Dominions , and Virtues , and by that name that Solomon did bind the Devils , and shut them up , Elbrach , Evanher , Agle , Goth , Ioth , Othie , Venoch , Nabrat , and by all thine holy Names which are written in this book , and by the virtue of them all , that thou enable me to congregate all thy Spirits thrown down from heaven , that they may give me a true answer of all my demands , and that they satisfie all my requests , without the hurt of my body or soul , or any thing else that is mine , through our Lord Jesus Christ thy Son , which liveth and reigneth with thee in the unity of the Holy Ghost , one God , world without end . Oh Father Omnipotent , oh wise Son , oh holy Ghost , the searcher of hearts , oh you three in persons , one true Godhead in substance , which didst spare Adam and Eve in their sins ; and oh thou Son , which dyedst for their sins a most filthy death , sustaining it upon the holy cross ; oh thou most merciful , when I flie unto thy mercy , and beseech thee by all the means I can , by these the holy Names of thy Son ; to wit , Α and Ω , and all other his Names , grant me thy Virtue and Power , that I may be able to cite before me , thy Spirits which were thrown down from heaven , and that they may speak with me , and dispatch by and by without delay , and with a good will , and without the hurt of my body , soul , or goods , &c. as is contained in the book called Annulus Solomonis . Oh great and eternal vertue of the highest , which through disposition , these being called to judgement , Vachoon , Stumulamaton , Esphares , Tetragrammaton , Olioram , Cryon , Esytion , Existion , Eriona , Onela , Brasim , Noym , Messias , Soter , Emanuel , Sabboth , Adonay , I worship thee , I invocate thee , I implore thee with all the strength of my mind , that by thee , my present Prayers , Consecrations , and Conjurations be hollowed ; and wheresoever wicked Spirits are called in the virtue of thy names , they may come together from every coast , and diligently fulfil the will of me the Exorcist . Fiat , fiat , fiat , Amen . CHAP. XIV . A confutation of the manifold vanities conteined in the precedent Chapters , specially of commanding of Devils . HE that can be perswaded that these things are true , or wrought indeed , according to the assertion of Coseners , or according to the supposion of Witchmongers and Papists , may soon be brought to believe that the Moon is made of green Cheese . You see in that which is called Solomons Conjuration , there is a perfect inventary registred of the number of Devils , of their Names , of their Offices , of their Personages , of their Qualities , of their Powers , of their Properties , of their Kingdoms , of their Governers , of their Orders , of their Dispositions , of their Subjection , of their Submission , and of the wayes to bind or loose them ; with a note what Wealth , Learning , Office , Commodity , pleasure , &c. they can give , and may be forced to yield in spight of their hearts , to such ( forsooth ) as are cunning in this Art : of whom yet was never seen any rich man , or at least that gained any thing that way ; or any unlearned man , that became learned by that means ; or any happy man , that could with the help of this Art , either deliver himself , or his friends , from adversity ; or add unto his Estate any point of felicity : yet these men , in all worldly happiness , must needs exceed all others , if such things could be by them accomplished , according as it is presupposed . For if they may learn of Marbas , all secrets , and to cure all diseases ; and of Furcas , wisdome , and to be cunning in all Mechanical Arts ; and to change any mans shape , of Zepar : if Bune can make them rich and eloquent ; if Beroth can tell them of all things present , past , and to come ; if Asmodie can make them go invisible , and shew them all hidden treasure ; if Salmacke will afflict whom they list ; and Allocer can procure the love of any Woman ; if Amy can provide them excellent Familiars ; if Caym can make them understand the voyce of all Birds , and Beasts ; and Buer and Bifrons can make them live long ; and finally , if Orias could procure unto them great friends , and reconcile their enemies , and they in the end had all these at commandement ; should they not live in all worldly honour and felicity ? Whereas , contrariwise , they lead there lives in all obloquy , misery and beggery ; and in fine , come to the gallows , as though they had chosen unto themselves the spirit Valefer , who they say bringeth all them with whom he entreth into familiarity , to no better end then the gibbet or gallows . But before I proceed further to the confutation of this stuff , I will shew other Conjurations , devised more lately , and of more Authority ; wherein you shall see how fools are trained to believe these absurdities , being won by little and little to such credulity . For the Author hereof beginneth , as though all the cunning of Conjurors were derived and fetcht from the Planetary motions , and true course of the Stars , Celestial bodies , &c. CHAP. XV. The names of the Planets , their Characters , together with the twelve signes of the Zodiack , their Dispositions , Aspects , and Government ; with other observations . The Characters of the Planets . ♄ ♃ ♂ ☉ ♀ ☿ ☽ Saturn . Jupiter . Mars . Sol. Venus . Mercury . Luna . The five Planetary Aspects . ☌ ⚹ □ 🜂 ☍ Conjunction . Sextile . Quadrat . Trine . Opposition . The twelve signs of the Zodiack , their Characters and Denominations , &c. ♈ ♉ ♊ ♋ ♌ ♍ ♎ ♏ ♐ ♑ ♒ ♓ Aries . Taurus . Gemini . Cancer . Leo. Virgo . Libra . Scorpio . Sagittarius . Capricornus . Aquarius . Pisces . Their Disposition or Inclinations . Good signes . ♈ ♋ ♉ ♓ ♐ Evil signes . ♎ ♏ ♑ ♒ ♊ Signes indifferent . ♒ ♏ ♋ ♓ ♍ Very good signes . ♈ ♎ ♐ Very evil signes . ♑ ♊ ♌ ♉ The Disposition of the Planets . ♄ ♃ ♂ ☉ ♀ ☿ ☽ planets good , ♃ ♀ Indifferent , ☉ ☽ ☿ Euill ♄ ♂ ♑ ♒ ♐ ♓ ♃ ♏ ♈ ♂ ♌ ☉ ♉ ♎ ♀ ♊ ♍ ☿ ♋ ☽ A fierie Triplicitie . ♈ ♂ ☉ ♃ ♉ ♂ ☉ An earthie Triplicitie ♌ ☉ ♃ ♍ ☿ ♐ ♃ ☉ ♑ ♄ ♂ A waterie Triplicitie . ♋ ☽ ♃ ♀ ♊ ☿ An aierie Triplicitie . ♏ ♂ ♎ ♀ ♄ ♃ ♓ ♃ ☽ ♀ ♒ ♄ ♃ The Aspects of the Planets . ☌ Is the best Aspect with good Planets , and the worst with evil . ⚹ Is a mean Aspect in goodness or badness . 🜂 Is very good in aspect to good Planets , and hurteth not in evil . □ This Aspect is of enimity not full perfect . ☍ This Aspect is of enimity most perfect . How the Day is divided or distinguished . A Day natural is the space of four and twenty hours , accounting the Night withal , and beginneth at one of the clock after midnight . An artificial day is that space of time , which is betwixt the rising and falling of the Sun , &c. all the rest is night and beginneth at the Sun rising . Hereafter followeth a Table shewing how the day and the night is divided by hours , and reduced to the regiment of the Planets . The division of the Day , and the Planetary Regiment . day lord 1 2 3 4 5 6 7 8 9 10 11 12 day lord ☉ ♐ ☿ ☽ ♄ ♃ ♂ ☉ ♀ ☿ ☽ ♄ day lord ☽ ♄ ♃ ♐ ☉ ♀ ☿ ☽ ♄ ♃ ♂ ☉ day lord ♂ ☉ ♀ ☿ ☽ ♄ ♃ ♂ ☉ ☿ ♀ ☽ day lord ☿ ☽ ♄ ♃ ♂ ☉ ♀ ☿ ☽ ♄ ♃ ♂ day lord ♃ ♂ ☉ ♀ ☿ ☽ ♄ ♃ ♂ ☉ ♀ ☿ day lord ☿ ♀ ☽ ♄ ♃ ♂ ☉ ♀ ☿ ☽ ♄ ♃ day lord ♄ ♃ ♂ ☉ ♀ ☿ ☽ ♄ ♂ ♃ ☉ ♀ The division of the Night , and the Planetary Regiment . night lord 1 2 3 4 5 6 7 8 9 10 11 12 night lord ♃ ♂ ☉ ♀ ☿ ☽ ♄ ♃ ♂ ☉ ♀ ☿ night lord ♀ ☿ ☽ ♄ ♃ ♂ ☉ ♀ ☿ ☽ ♄ ♃ night lord ♄ ♃ ♂ ☉ ♀ ☿ ☽ ♄ ♃ ♂ ☉ ♀ night lord ☉ ♀ ☿ ☽ ♄ ♃ ♂ ☉ ♀ ☿ ☽ ♄ night lord ☽ ♄ ♃ ♂ ☉ ♀ ☿ ☽ ♄ ♃ ♂ ☉ night lord ♂ ☉ ☿ ☽ ♄ ♂ ♃ ☉ ♀ ☽ ♀ ☿ night lord ☿ ☽ ♄ ♃ ♂ ☉ ♀ ☿ ☽ ♄ ♃ ♂ CHAP. XVI . The Characters of the Angels of the seven dayes , with their names : of Figures , Seales and Periapts . These Figures are called the Seals of Earth , without the which no Spirit will appear , except thou have them with thee . Michael . Gabriel . Samael . Yaphael . Sachiel Anael . Calliel . vel gaphriel ✚ Emanuel Sabaoth Adonay ✚ panthou ufyon ✚ Messyas ✚ Sother ✚ ✚ Dut tha gen ✚ Lap tenop ✚ Ty●ithaoth ✚ otheos yon mala iij la Aries Leo ✚ mala iij Alpha et ω on ely eloy Who so beareth this sign about him , all Spirits shall do him homage . Who so beareth this sign about him , let him fear no fo , but fear GOD. CHAP. XVII . An Experiment of the Dead . FIrst fast pray three dayes , and abstain thee from all filthiness ; go to one that i● now buried , such a one as killed himself , or destroyed himself wilfully : or else get the promise of one that shall be hanged , and let him swear an Oath to thee , after his body is dead , that his Spirit shall come to thee , and do thee true service , at thy commandements , in all days , hours , and minutes . And let no persons see thy doings , but * thy fellow . And about eleven a clock at night , go to the place where he was buried , and say with a bold faith , and hearty des●re ; to have the spirit come that thou dost call for , thy fellow having a Candle , in his left hand , and in his right hand a Crystal-stone , and say these words following , the Master having a Hazel-wand in his right hand , and these names of God written thereupon , Tetragrammaton ✚ Adonai ✚ Agla ✚ Craton ✚ Then strike three strokes on the ground , and say ; Arise N. Arise N. Arise N. I'conjure thee Spirit N. by the Resurrection of our Lord Jesus Christ , that thou do obey my words , and come unto me this night verily and truly , as thou believest to be saved at the day of Judgment . And I will swear to thee an Oath , by the peril of my soul , that if thou wilt come to me , and appear to me this night , and shew me true visions in this Crystal-stone , and fetch me the fairie Sibylia , that I may talk with her visibly , and she may come before me , as the Conjuration leadeth : and in so doing I will give thee an alms-deed , and pray for thee N. to my Lord God , whereby thou mayest be restored to thy Salvation at the Resurrection day , to be received as one of the Elect of God , to the everlasting glory . Amen . The Master standing at the head of the grave , his fellow having in his hands the Candle and the Stone , must begin the conjuration as followeth , and the Spirit will appear to you in the Crystal-stone , in a fair form of a child of twelve years of age . And when he is in , feel the stone , and it will be hot ; and fear nothing , for he or she will shew many delusions , to drive you from your work : Fear God , but fear him not . This is to constrain him , as followeth . I conjure thee Spirit N. by the living God , the true God , and by the holy God , and by their vertues and powers which have created both thee and me , and all the world . I conjure thee N. by these holy Names of God , Tetragrammaton ✚ Adonay ✚ Algramay ✚ Saday ✚ Sabaoth ✚ Planaboth ✚ Panthon ✚ Craton ✚ Neupmaton ✚ Deus ✚ Homo ✚ Omnipotens ✚ Sempiternus ✚ Ysus ✚ Lerra ✚ Vnigentius ✚ Salbator ✚ Via ✚ Vita ✚ Manus ✚ Fons ✚ Origo ✚ Filius ✚ . And by their vertues and powers , and by all their names , by the which God gave power to man , both to speak or think ; so by their vertues and powers I conjure thee spirit N. that now immediately thou do appear in this Crystal-stone visibly to me and to my fellow , without any tarrying or deceit . I conjure thee N. by the excellent Name of Jesus Christ Α and Ω the first and the last . For this holy Name of Jesus is above all Names ; for in this Name of Jesus every knee doth bow and obey , both of heavenly things , earthly things , and infernal . And every tongue doth confess that our Lord Jesus Christ is in the glory of the Father : neither is there any other Name given to man whereby he must be saved . Therefore in the Name of Jesus of Nazareth , and by his Nativity , Resurrection , and Ascension , and by all that appertaineth unto his passion , and by their vertues and powers I conjure thee Spirit N. that thou do appear visibly in this Crystal-stone to me , and to my fellow , without any dissimulation . I conjure thee N. by the blood of the innocent Lamb Jesus Christ , which was shed for us upon the cross ; for all those that * do believe in the vertue of his blood shall be saved . I conjure thee N. by the vertues and powers of all the royal names and words of the living God of me pronounced , that thou be obedient unto me and to my words rehearsed . If thou refuse this to do , I by the Holy Trinity , and by their vertues and powers do condemn thee thou Spirit N. into the place where there is no hope of remedy or rest , but everlasting horror of pain there dwelling , and a place where there is pain upon pain , dayly , horribly , and lamentably , thy pain to be there augmented as the Starrs in the Heaven , and as the gravel or Sand in the Sea : except thou Spirit N. do appear to me and to my fellow visibly , immediately in this Crystal Stone , and in a fair form and shape of a child of twelve years of age , and that thou alter not thy shape , I change thee upon pain of everlasting condemnation . I conjure thee Spirit N. by the golden Girdle , which girdeth the loins of our Lord Jesus Christ ; so thou Spirit N. be thou bound into the perpetual pains of Hell fire , for thy disobedience and unreverent regard , that thou hast to the holy names and words , and his precepts . I conjure N. by the two edged Sword , which John saw proceed out of the month of the Almighty ; and so thou Spirit N. be torn and * cut in pieces with that Sword , and to be condemned into everlasting pain , where the fire goeth not out , and where the worm dyeth not . I conjure thee N. by the Heavens , and by the celestial City of Jerusalem , and by the Earth and the Sea , and by all things contained in them , and by their vertues and powers ; I conjure thee Spirit N. by the obedience that thou dost owe unto the principal Prince . And except thou Spirit N. do come and appear visibly in this Crystal-stone in my presence , here immediately as it is aforesaid , Let the great curse of God , the anger of God , the shadow and darkness of death , and of eternal condemnation be upon thee Spirit N. for ever and ever ; because thou hast denyed thy faith , thy health , and salvation . For thy great disobedience , thou art worthy to be condemned . Therefore let the divine Trinity , Thrones , Dominions , Principates , Potestates , Virtutes , Cherubim and Seraphim , and all the souls of Saints , both of men and women , condemn thee for ever , and be a witness against thee at the day of judgment , because of thy disobedience . And let all creatures of our Lord Jesus Christ , say thereunto Fiat , Fiat , fiat . Amen . And when he is appeared in the Crystal-stone , as is said before , bind him with this bond as followeth ; to wit , I conjure thee Spirit N. that art appeared to me in this Crystal-stone , to me and to my fellow ; I conjure thee by * all the royall words aforesaid , the which did constrain thee to appear therein , and their vertues ; I charge thee by them all , that thou shall not depart out of this Crystal-stone , until my will being fulfilled , thou be licened to depart . I conjure and bind thee Spirit N. by that omnipotent God , which commanded the Angel S. Michael to drive Lucifer out of the Heavens with a Sword of vengeance , and to fall from joy to pain ; and for dread of such pain as he is in , I charge thee Spirit N. that thou shalt not go out of the Crystal-stone ; nor yet to alter thy shape at this time , except I command thee otherwise ; but to come unto me at all places , and in all hours and minutes , when and wheresoever I shall call thee , by the vertue of our Lord Jesus Christ , or by any Conjuration of words that is written in this Book , and to shew me and my friends true visions in this Crystal-stone , of any thing or things that we would see , at any time or times ; and also to go and fetch me the fairy Sibylia , that I may talk with her in all kind of talk , as I shall call her by any Conjuration of words contained in this Book . I conjure thee Spirit N. by the great wisdom and divinity of his Godhead , my will to fulfill as is aforesaid ; I charge thee upon pain of condemnation , both in this world and in the world to come , Fiat , fiat , fiat . Amen . This done , go to the place fast by , and in a fair Parlor or Chamber , make a ✚ ✚ ✚ Sorthie , Sorthia , Sorthios . circle with chalk , as hereafter followeth : and make another circle for the fairy Sibylia to appear in four foot from the circle thou art in , and make no names therein , or cast any holy thing therein ; but make a circle round with chalk ; and let the Master and his fellow sit down in this circle , the Master having the Book in his hand , his fellow having the Crystal-stone in his right hand , looking in the Stone when the Fairy doth appear . The Master also must have upon his brest this figure here written in Parchment , and begin to work in the new of the ☽ and in the hour of ♃ the ☉ and the ☽ to be in one of inhabiters signes , as ♋ ♐ ♓ . This bond as followeth , is to cause the Spirit in the Crystal-stone , to fetch unto thee the fairy Sibylia . All things fulfilled , begin this bond as followeth , and behold , for doubtles they will come before thee , before the Conjuration be read seven times . I conjure thee spirit N. in this Crystal-stone , by God the Father , by God the Son Jesus Christ , and by God the Holy Ghost , three Persons and one God , and by their vertues , I conjure thee spirit , that thou do go in peace , and also come again to me quickly , and to bring with thee into that circle appointed , Sibylia Fairie , that I may talk with her in those matters that shall be to her honour and glory ; and so I charge thee declare unto her . I conjure thee spirit N. by the blood of the innocent Lamb , the which redeemed all the world , by the vertue thereof I charge thee thou spirit in the Crystal-stone , that thou do declare unto her this message . Also I conjure thee spirit N. by all Angels and Archangels , Thrones , Dominations , Principates , Potestates , Virtutes , Cherubim and Seraphim , and by their vertues and powers . I conjure thee N. that thou do depart with speed , and also to come again with speed , and to bring with thee the fairie Sibylia , to appear in that circle before I do read the Conjuration in this Book seven times . Thus I charge thee my will to be fulfilled , upon pain of everlasting condemnation : Fiat , fiat , fiat . Amen . Then the figure aforesaid pinned on thy brest , rehearse the words therein , and say , ✚ Sorthie ✚ Sorthia ✚ Sorthios ✚ then begin your Conjuration as followeth here , and say ; I conjure thee Sibylia , O gentle Virgine of Fairies , by the mercy of the Holy Ghost , and by the dreadful day of doom , and by their vertues and powers , I conjure thee Sibylia , O gentle Virgine of Fairies , and by all the Angels of ♃ and their characters and vertues , and by all the spirits of ♃ and ♁ and their characters and vertues , and by all the characters that be in the Firmament , and by the King and Queen of Fairies , and their vertues , and by the faith and obedience that thou bearest unto them . I conjure thee Sibylia by the blood that ran out of the side of our Lord Jesus Christ crucified , and by the opening of Heaven , and by the renting of the Temple , and by the darkness of the Sun in the time of his death , and by the rising up of the dead in the time of his Resurrection , and by the Virgin Mary Mother of our Lord Jesus Christ , and by the unspeakable Name of God Letragramaton . I conjure thee O Sibylia ; O blessed and beautiful Virgin , by all the royall words aforesaid , I conjure thee Sibylia , by all their vertues to appear in that circle before me visibly , in the form and shape of a beautiful woman in a bright and white vesture , adorned and garnished most fair , and to appear to me quickly without deceit or tarrying ; and that thou fail not to fulfil my will and desire effectually : For I will choose thee to be my blessed Virgin , and will have common copulation with thee . Therefore make hast and speed to come unto me , and to appear as I have said before . To whom be honour and glory for ever and ever , Amen . The which done and ended , if she come not , repeat the Conjuration till they do come : for doubtless they will come . And when she is appeared , take your censers , and incense her with frankincense ; then bind her with the bond as followeth : I do conjure thee Sibylia , by God the Father , God the Son , and God the Holy Gost , three Persons and one God , and by the blessed Virgin Mary , Mother of our Lord Jesus Christ ; and by all the whole and holy company of Heaven , and by the dreadful day of doom , and by all Angels and Archangels , Thrones , Dominations , Principates , Potestates , Virtutes , Cherubim and Seraphim , and their vertues and powers . I conjure thee and bind thee Sibylia , that thou shalt not depart out of the circle wherein thou art appeared , nor yet to alter thy shape ; except I give thee licence to depart . I conjure thee Sibylia by the blood that ran out of the side of our Lord Jesus Christ crucified , and by the vertue hereof I conjure thee Sibylia to come to me , and to appear to me at all times visibly , as the Conjuration of words leadeth , written in this Book . I conjure thee Sibylia , O blessed Virgin of Fairies , by the opening of Heaven , and by the renting of the Temple , and by the darkness of the Sun at the time of his death , and by the rising of the dead in the time of his glorious Resurrection , and by the unspeakable Name of God ✚ Tetragrammaton ✚ and by King and Queen of Fairies , and by their vertues I conjure thee Sibylia to appear , before the Conjuration be read over four times , and that visibly to appear , as the the Conjuration leadeth written in this Book , and to give me good counsel at all times , and to come by treasures hidden in the earth , and all other things that is to do me pleasure , and to fulfil my will without any deceit or tarrying ; nor yet that thou shalt have any power of my body or soul , earthly or ghostly ; nor yet to perish so much of my body as one hair of my head . I conjure thee Sibylia by all the royal words aforesaid , and by their vertues and powers , I charge and bind thee by the vertue thereof , to be obedient unto me , and to all the words aforesaid , and this bond to stand between thee and me , upon pain of everlasting condemnation . Fiat , fiat , fiat , Amen . CHAP. XVIII . A License for Sibylia to go and come by at all times . I Conjure thee Sibylia , which art come hither before me , by the commandement of thy Lord and mine , that thou shalt have no power in thy going or coming unto me , imagining any evil in any manner of wayes , in the earth , or under the earth , of evil doings , to any person or persons . I conjure and command thee Sibylia by all the royal words and vertues that be written in this Book , that thou shalt not go to the place from whence thou camest , but shalt remain peaceably , invisibly , and look thou be ready to come unto me , when thou art called by any conjuration of words that be written in this Book , to come ( I say ) at my commandement , and to answer unto me truly and duly of all things , my will quickly to be fulfilled . Vade in pace , in Nomine Patris , & Filii , & Spiritus Sancti . And the holy ✚ cross ✚ between thee and me , or between us and you , and the Lion of Juda , the root of Jess , the kindred of David , be between thee and me ✚ Christ cometh ✚ Christ commandeth ✚ Christ giveth power ✚ Christ defend me ✚ and his innocent blood ✚ from all perils of body and soul , sleeping and waking : Fiat , fiat , Amen . CHAP. XIX . To know of Treasure hidden in the Earth . WRite in paper these characters following , on the Saturday , in the hour of ☽ , and lay it where thou thinkest Treasure to be : if there be any , the paper will burn , else not . And these be the characters . symbols described above This is the way to go invisible by these three Sisters of Fairies . IN the Name of the Father , and of the Son , and of the Holy Ghost . First go to a fair Parlor or Chamber , and an even ground , and in no loft , and from people nine dayes , for it is the better : and let all thy cloathing be clean and sweet . Then make a Candle of Virgin Wax , and light it , and make a fair fire of Charcoles in a fair place , in the middle of the Parlour or Chamber . Then take fair clean water , that runneth against the East , and set it upon the fire : and if thou washest thy self , say these words , going about the fire three times , holding the Candle in thy right hand ✚ Panthon ✚ Craton ✚ Muriton ✚ Bisecognaton ✚ Siston ✚ Diaton ✚ Maton ✚ Tetragrammaton ✚ Agla ✚ Agarion ✚ Tegra ✚ Pentessaron ✚ Tendicata ✚ Then rehearse these names ✚ Sorthie ✚ Sorthia ✚ Sorthios ✚ Milia ✚ Achilia ✚ Sibylia ✚ In Nomine Patris , et Filii , et Spiritus Sancti , Amen . I conjure you three sisters of Fairies , Milia , Achilia , Sibylia ; by the Father , by the Son , and by the Holy Ghost , and by their vertues and powers , and by the most merciful and living God , that will command his Angel to blow the trump at the day of Judgment ; and he shall say , Come , come , come to judgment ; and by all Angels , Archangels , Thrones , Dominations , Principates , Potestates , Virtutes , Cherubim and Seraphim , and by their vertues and powers ; I conjure you thre sisters , by the vertue of all the royal words aforesaid : I charge you that you do appear before me visibly , in form and shape of fair women , in white vestures , and to bring with you to me , the Ring of Invisibility , by the which I may go invisible at mine own will and pleasure , and that in all hours and minutes : In Nomine Patris , & Filii , & Spiritus Sancti , Amen . * Being appeared , say this bond following . O blessed Virgins ✚ Milia ✚ Achilia ✚ I conjure you in the Name of the Father , in the Name of the Son , and the Name of the Holy Ghost , and by their vertues I charge you to depart from me in peace for a time . And Sibylia I conjure thee , by the vertue of our Lord Jesus Christ , and by the vertue of his flesh and precious blood , that he took of our blessed Lady the Virgin , and by all holy company in Heaven , I charge thee Sibylia , by all the vertues aforesaid , that thou be obedient unto me , in the Name of God ; that when , and what time and place I shall call thee by this foresaid Conjuration written in this Book , look thou be ready to come unto me , at all hours and minutes , and to bring unto me the Ring of Invisibility , whereby I may go invisible at my will and pleasure , and that at all hours and minutes ; Fiat , fiat , Amen . And if they come not at the first night , then do the same the second night , and so the third night , until they do come : for doubtless they will come , and lie thou in thy bed , in the same Parlor or Chamber ; And lay thy right hand out of the bed , and look thou have a fair silken Kercher bound about thy head , and be not afraid , they will do thee no harm : For there will come before thee three fair women , and all in white cloathing , and one of them will put a Ring upon thy finger , wherewith thou shalt go invisible . Then with speed bind them with the bond aforesaid . When thou hast this Ring on thy finger , look in a Glass , and thou shalt not see thy self . And when thou wilt go invisible , put it on thy finger , the same finger that they did put it on , and every new ☽ renew it again : For after the first time thou shalt ever have it , and ever begin this work in the new of the ☽ and in the hour of ♃ and the ♋ ♐ ♓ . CHAP. XX. An Experiment following , of Citrael , &c. Angeli diei Dominici . Michael . ☉ Gabriel . ☽ Samael . ♂ Raphael . ☿ Sachiel . ♃ Anael . ♀ Cassiel . ♄ SAy first the Prayers of the Angels every day , for the space of seaven dayes , O ye glorious Angels written in this square , be you my coadjutors and helpers in all questions and demands , in all my business , and other causes , by him which shall come to judge both the quick and the dead , and the world by fire . O Angeli gloriosi in hac quadra scripti , estote coadjutores & auxiliatores in omnibus quaestionibus & interrogationibus , in omnibus negotiis , caeterisque causis per eum qui venturus est judicare vivos & mortuos & mundum per ignem . Say this Prayer fasting , called * Regina linguae . ✚ Lemae ✚ Solmaac ✚ Elmay ✚ Gezagra ✚ Raamaasin ✚ Ezierego ✚ Mial ✚ Egziephiaz ✚ Iosamin ✚ Sahach ✚ ha ✚ aem ✚ re ✚ he ✚ esapha ✚ Sephar ✚ Ramar ✚ Semoit ✚ Lamajo ✚ Pheralon ✚ Amic ✚ Phin ✚ Gergain ✚ Letos ✚ Amin ✚ Amin ✚ . In the Name of the most pitifulliest and mercifulliest God of Israel and of Paradise , of Heaven and of Earth , of the Seas and of the Infernals , by thine Omnipotent help I may perform this work , which livest and reignest ever one God world without end , Amen . O most strongest and mightiest God , without beginning or ending , by thy clemency and knowledge , I desire that my questions , work , and labour may be fully and truly accomplished through thy worthyness , good Lord , which livest and reignest ever one God world without end , Amen . O holy , patient , and merciful great God , and to be worshipped , the Lord of all wisdom , clear and just ; I most heartily desire thy holiness and clemency , to fulfil , perform and accomplish this my whole work , through thy worthiness and blessed power , which livest and reignest ever one God , Per omnia saecula saeculorum , Amen . CHAP. XXI . Howw to inclose a Spirit in a Crystal-stone . THis operation following , is to have a Spirit inclosed into a Crystal-stone or Beryl-glass , or into any other like instrument , &c. * First thou in the new of the ☽ being cloathed with all new , and fresh and clean aray , and shaven , and that day to fast with bread and water ; and being clean confessed , say the seven Psalms , and the Letany for the space of two days , with this Prayer following . I desire thee O Lord God , my merciful and most loving God , the giver of all graces , the giver of all Sciences ; grant that I thy wel-beloved N. ( although unworthy ) may know thy grace and power , against all the deceits and craftiness of Devils . And grant to me thy power good Lord , to constrain them by this Art : for thou art the true , and lively , and eternal God , which livest and reignest ever one God through all , Amen . Thou must do this five dayes , and the sixt day have in a readiness , five bright Swords : and in some secret place make one circle with one of the said Swords . And then write this name , Sitrael , which done , standing in the circle , thrust in thy Sword into that name . And write again Malanthon , with another sword ; and Thamaor , with another ; and Falaor , with another ; and Sitrami , with another : and do as ye did with the first . All this done , turn thee to Sitrael , and kneeling , say thus , having the Crystal-stone in thine hands . O Sitrael , Malantha , Lhamaor , Falaur , and Sitrami , Written in these circles , appointed to this work ; I do conjure , and I do exorcise you , by the Father , by the Son , and by the Holy Ghost , by him which cast you out of Paradise , and by him which spake the word and it was done , and by him which shall come to judge the quick and the dead , and the world by fire , that all you five infernal Masters and Princes do come unto me , to accomplish and to fulfil all my desire and request , which I shall command you . Also I conjure you Devils , and command you , I bid you , and appoint you , by the Lord Jesus Christ , the Son of the most highest God , and by the blessed and glorious Virgin Mary , and by all the Saints , both of men and women of God , and by all the Angels , Archangels , Patriarchs , and Prophets , Apostles , Evangelists , Martyrs , and Confessors , Virgins , and Widows , and all the elect of God. Also I conjure you , and every of you , ye infernal Kings , by the Heaven , by the Starrs , by the ☉ and by thee ☽ and all the Planets , by the Earth , Fire , Air , and Water , and by the terrestrial Paradise , and by all things in them contained , and by your Hell , and by all the Devils in it , and dwelling about it , and by your vertue and power , and by all whatsoever , and with whatsoever it be , which may constrain and bind you . Therefore by all the aforesaid vertues and powers , I do bind you and constrain you into my will and power ; that you being thus bound , may come unto me in great humility , and to appear in your circles before me visibly , in fair form and shape of mankind Kings , and to obey unto me all things , whatsoever I shall desire , and that you may not depart from me without my licence . And if you do against my precepts , I will promise unto you that you shall descend into the profound deepness of the Sea , except that you do obey unto me , in the part of the living Son of God , which liveth and reigneth in the unity of the Holy Ghost , by all world of worlds , Amen . Say this true Conjuration five courses , and then shalt thou see come out of the North-part five Kings with a marvellous company : which when they are come to the circle , they will alight down off from their Horses , and will kneel down before thee , saying , Master , command us what thou wilt , and we will out of hand be obedient unto thee . Unto whom thou shalt say ; See that ye depart not from me , without my licence ; anll that which I will command you to do , let it be done truly , surely , faithfully , and essentially . And then they all will swear unto thee to do all thy will ; and after they have sworn , say the Conjuration immediately following . I conjure , charge , and command you , and every of you , Sitrael , Malanthan , Lhamaar , Falaur , and Sitrami , you Infernal Kings , to put into this Crystal-stone one spirit learned and expert in all Arts and Sciences , by the vertue of this Name of God Tetragrammaton , and by the Cross of our Lord Jesus Christ , and by the blood of the innocent Lamb , which redeemed all the world , and by all their vertues and power I charge you , ye noble Kings , that the said spirit may teach , shew and declare unto me , and to my friends , at all hours and minutes , both night and day , the truth of all things both bodily and ghostly , in this world , whatsoever I shall request or desire , declaring also unto me my very name . And this I command in your part to do , and to obey thereunto , as unto your own Lord and Master . That done , they will call a certain spirit , whom they will command to enter into the centre of the circled or round Crystal . Then put the Crystal between the two circles , and thou shalt see the Crystal made black . Then command them to command the spirit in the Crystal , not to depart out of the Stone , till thou give him licence , and to fulfill thy will for ever . That done , thou shalt see them go upon the Crystal , both to answer your requests , and to tarry your licence . That done , the spirits will crave licence : and say ; Go ye to your place appointed of Almighty God , in the Name of the Father , &c. And then take up thy Crystal , and look therein , asking what thou wilt , and it will shew it unto thee . Let all your Circles be nine foot every way , and made as followeth . Work this work in ♋ ♏ or ♓ in the hour of the ☽ or ♃ . And when the spirit is inclosed , if thou fear him bind him with some bond , in such sort as is elsewhere expressed already in this our Treatise . A Figure or Type proportional , shewing what form must be observed and kept , in making the Figure , whereby the former secret of inclosing a Spirit in Crystal is to be accomplished , &c. 2 alanta ● . 3 Thamaor . 1 itrael . 4 Ifalaur . 5 itrami . North South Est West Agla el ya Panthon ✚ dextera dm̄i exaltauit me ✚ dextera dm̄i fecit unt●le ✚ dextera dm̄i exalfa●tine ✚ dextera d̄mi fect virtute ✚ Messias Emanuel Alpha et ω CHAP. XXII . An Experiment of Bealphares . ✚ ✚ ✚ Homo sacarus , museo lomeas , cherubozca . ✚ The two and twentieth Psalm . O My God my God , look upon me , why hast thou forsaken me , and art so farr from my health , and from the words of my complaint ? And so forth to the end of the same Psalm , as it is to be found in the Book . This Psalm also following , being the fifty one Psalm , must be said three times over , &c. HAve mercy upon me , O God , after thy great goodness , according to the multitude of thy mercies , do away mine offences . And so forth to the end of the same Psalm , concluding it with , Glory to the Father , and to the Son , and to the Holy Ghost ; As it was in the beginning , is now and ever shall be , world without end , Amen . Then say this verse : O Lord leave not my soul with the wicked ; nor my life with the blood-thirsty . Then say a Pater noster , an Ave Maria , and a Credo & Ne nos inducas . O Lord shew us thy mercy , and we shall be saved . Lord hear our prayer , and let our cry come unto thee . Let us pray . O Lord God Almighty , as thou warnedst by thine Angel , the three Kings of Cullen , Jasper , Melchior , and Balthasar , when they came with worshipful presents toward Bethelem ; Jasper brought myrrh ; Melchior , incense ; Balthasar , gold ; worshipping the high King of all the world , Jesus Gods Son of Heaven , the second Person in Trinity , being born of the holy and clean Virgin S. Mary Queen of Heaven , Empress of Hell , and Lady of all the world : at that time the holy Angel Gabriel warned and bad the foresaid three Kings , that they should take another way , for dread of peril , that Herod the King by his Ordinance would have destroyed these * three Noble Kings , that meekly sought out our Lord and Saviour . As wittily and truly as these three Kings turned for dread , and took another way ; so wisely and so truly , O Lord God , of thy mightiful mercy , bless us now at this time , for thy blessed passion save us , and keep us all together from all evil ; and thy holy Angel defend us . Let us pray . O Lord , King of all Kings , which containest the Throne of Heavens , and beholdest all deeps , weighest the hills , and shuttest up with thy hand the earth , hear us most meek God , and grant unto us ( being unworthy ) according to thy great mercy , to have the verity and vertue of knowledge of hidden treasure by this Spirit invocated , through thy help O Lord Jesus Christ , to whom be all honour and glory , from worlds to worlds everlastingly , Amen . Then say these names , ✚ Helie ✚ Helion ✚ essejere ✚ Deus eternus ✚ Eloy ✚ clemens ✚ Heloye ✚ Deus sanctus ✚ Sabaoth ✚ Deus exercituum Adonay ✚ Deus mirabilis ✚ jao ✚ berax ✚ anepheneton ✚ Deun ineffabilis ✚ Sodoy ✚ Dominatoz Dominus ✚ on fortissimus ✚ Deus ✚ qui , the which wouldest be prayed unto of sinners , receive ( we besiech thee ) these sacrifices of praise , and our meek Prayers , which we unworthy do offer unto thy Divine Majesty . Deliver us , and have mercy upon us , and prevent with thy Holy Spirit this work , and with thy blessed help to follow after , that this our work begun of thee , maybe ended by thy mighty power ; Amen . Then say this anon after ✚ Homo ✚ sacarus ✚ Musceolameus ✚ cherubozca ✚ being the figure upon thy brest aforesaid , the Girdle about thee , the circle made , bless the Circle with holy Water , and sit down in the midst , and read this Conjuration as followeth , sitting back to back at the first time . I exercise and conjure Baalphares , the practiser and preceptor of this Art , by the maker of Heavens and of Earth , and by his vertue and by his unspeakable Name Tetragrammaton , and by all the holy Sacraments , and by the holy Majesty and Deity of the living God. I conjure and exorcise thee Bealphares , by the vertue of all Angels , Archangels , Thrones , Dominations , Principates , Potestates , Virtutes , Cherubim and Seraphim ; and by their vertues , and by the most truest and speciallest Name of your Master , that you do come unto us , in fair form of man or woman-kinde , here visibly before this circle ; and not terrible by any manner of wayes , This * circle being our tuition and protection , by the merciful goodness of our Lord and Saviour Jesus Christ , and that you do make answer truly , without craft or deceit , unto all my demands and questions , by the vertue and power of our Lord Jesus Christ . Amen . CHAP. XXIII . To bind the Spirit Bealphares , and to loose him again . NOw when he is appeared , bind him with these words which follow . * I conjure thee Bealphares , by God the Father , by God the Son , and by God the Holy Ghost , and by all the holy company in Heaven ; and by their vertues and powers I charge thee Bealphares , that thou shalt not depart out of my sight , nor yet to alter thy bodily shape , that thou art appeared in , nor any power shalt thou have of our bodies or souls , earthly or ghostly , but be obedient unto me , and to the words of my Conjuration , that be written in this Book . I conjure thee Bealphares , by all Angels and Archangels , Thrones , Dominations , Principates , Potestates , Virtutes , Cherubim and Seraphim , and by their vertues and powers . I conjure and charge , bind and constrain thee Bealphares , by all the royal words aforesaid , and by their vertues that thou be obedient unto me , and to come and appear visibly unto me , and that in all days , hours , and minutes , wheresoever I be , being called by the vertue of our Lord Jesus Christ , the which words are written in this Book . Look ready thou be to appear unto me , and to give me good counsel , how to come by treasures hidden in the earth , or in the water , and how to come to dignity and knowledge of all things , that is to say , of the Magick Art , and of Grammar , Dialectike , Rhetorike , Arithmetick , Musick , Geometry , and of Astronomy , and in all other things my will quickly to be fulfilled ; I charge upon pain of everlasting condemnation . Fiat , fiat , fiat . Amen . When he is thus bound , ask him what thing thou wilt , and he will tell thee , and give thee all things that thou wilt request of him , without any Sacrifice doing to him , and without forsaking thy God , that is , thy Maker . And when the Spirit hath fulfilled thy will and intent , give him license to depart as followeth : A License for the Spirit to depart . GO unto the place predestinated and appointed for thee ; where thy Lord God hath appointed thee , until I shall call thee again . Be thou ready unto me and to my call , as often as I shall call thee , upon pain of everlasting damnation . And if thou wilt , thou mayst recite two or three times the last Conjuration , until thou do come to this term , In throno , if he will not depart , and then say , In throno , That thou depart from this place , without hurt or damage of any body , or of any deed to be done ; that all creatures may know , that our Lord is of all power , most mightiest , and that there is none other God but he , which is three , and one , living for ever and ever . And the malediction of God the Father Omnipotent , the Son and the Holy Ghost , descend upon thee , and dwell alwayes with thee , except thou do depart without damage of us , or of any creature , or any other evil deed to be done ; and thou to go to the predestinated . And by our Lord Jesus Christ I do else send thee to the great pit of Hell , except ( I say ) that thou depart to the place , whereas thy Lord God hath appointed thee . And see thou be ready to me and to my call , at all times and places , at mine own will and pleasure , day or night , without damage or hurt of me , or of any creature ; upon pain of everlasting damnation ; Fiat , fiat , fiat . Amen . Amenl The peace of Jesus Christ be between us and you , In the Name of the Father , and of the Son , and of the Holy Ghost , Amen . Per crucis hoc ✚ signum , &c. Say In principio erat Verbum , & Verbum erat apud Deum ; In thee beginning was the Word , and the Word was with God , and God was the Word : and so forward , as followeth in the first Chapter of Saint John's Gospel , staying at these words , Full of grace and truth : to whom be all honour and glory world without end . Amen . The fashion or form of the Conjuring knife , with the Names thereon to be graven or written . AGLA And on the other side this name A Type or Figure of the Circle for the Master and his Fellows to sit in , shewing how , and after what fashion it should be made . Agla eL ya panthon dextera dm̄i fecit virtutem ✚ dextera dm̄i exaltauit me ✚ dextera dm̄i fecit virtutem ✚ dextera dm̄i exaltauit me ✚ mellyas emanuel alpha et . ω Tetragrammaton Iesus nazarenus Adonay Elfelbey Magister THis is the Circle for the Master to sit in , and his fellow or fellows at the first calling , sit back to back , when he calleth the Spirit ; and for the Fairies make this circle with chalk on the ground , as is said before . This Spirit Bealphares being once called and found , shall never have power to hurt thee . Call him in the hour of ♃ or ♀ the ☽ increasing . CHAP. XXIV . The making of Holy Water . EXorciso te creaturam salis , per Deum vivum ✚ per Deum ✚ verum ✚ per Deum sanctum ✚ per Deum quite per Elizaeum Prophet●m in aquam miti jussit , ut sanaretur sterilitas aquae , ut efficiaris sal exorcisatus in salutem credentium ; ut sis omnibus te sumentibus sanitas animae & corporis , & effugiat a que discedat ab eo loco , qui aspersus fuerit , omnis phantasia & nequitia , vel versutia Diabolicae fraudis , omnisque spiritus , adjuratus per cum , qui venturus est judicare vivos & mortuos , & saeculum per igném . Amen . Oremus . Immensam clementiam tuam , Onmipotens aeterne Deus , humiliter imploramus , ut hanc creaturam salis , quam in usum generis humani tribuisti , bene ✚ dicere & sancti ✚ ficare tua pietate digneris , ut sit omnibus sumentibus salus mentis & corporis , ut quicquid ex eo tactum fuerit , vel respersum , careat omni immunditia , omnique impugnatione spiritualis nequitiae , per Dominum nostrum Jesum Christum Filium tuum , qui tecum vivit & regnat in unitate spiritus sancti , Deus per omnia saecula saeculorum . Amen . To the Water say as followeth . EXorciso te creaturam aquae in nemine ✚ Patris ✚ & Jesu Christi Filii ejus , Domini nostri , & in virtute Spiritus ✚ Sancti ✚ ut fiat aqua exorcisata , ad effugandani omnen potestatem inimici , & ipsum inimicum eradicare & explantare valeas , cum angelis suis Apostatis , per virtutem ejusdem Domini nostri Jesu Christi , qui venturus est judicare vivos & mortuos , & seculum per ignem . Amen . Oremus . Deus , qui ad salutem humani generis maxima quaeque sacramenta in aquarum substantia condidisti , adesto propitius invocationibus nostris , & elemento huic multimodis purificationibus praeparato , virtutem tuea bene ✚ dictionis infunde , ut creatura tua mysteriis tuis serviens , ad abigendos Daemones , morbosque pellendos divinae gratiae sumat effectum , ut quicquid in domibus , vel in locis fidelium haec unda resperserit , careat omni immunditia , liberetur à noxa , non illic resideat spiritus pestilens , non aura corrumpens , discedant omnes insidiae latentis inimici , & si quid est quod aut incolumitati habitantium invidet aut quieti , aspersione hujus aquae effugiat , us salubritas per invocationem sancti tui nominis expetita ab omnibus fit impugnationibus defensa , per Dominum nostrum Jesum Christum Filium tuum , qui tecum vivit & regnat , in unitate spiritus sancti , Deus per omnia saecula saeculorum . Amen . Then take the Salt in thy hand , and say putting it it into the Water , making in the manner of a Cross . COmmixtio salis & aquae pariter fiat , In Nomine Patris , & Filii , & Spiritus Sancti . Amen . Dominus vobiscum , Et cum spiritu tuo . Oremus . Deus invicte virtutis Author , & insuperabilis Imperii Rex , ac semper magnificus triumphator , qui adversae dominationis vires reprimis , qui inimici rugientis saevitiam superas , qui hostiles nequitias potens expugnas ; te Domine trementes & supplices deprecamur ac petimus , ut hanc creaturam salis & aquae aspicias , benignus illustres , pietatis tuae rore sancti ✚ fices , ubicunque fuerit aspersa , per invocationem sancti tui nominis , omnis infestatio immundi spiritus abjiciatur , terrorque venenosi serpentis procul pellatur , & praesentia sancti spiritus nobis misericordiam tuam poscentibus ubique adesse dignetur , per Dominum nostrum Jesum Christum Filium tuum , qui tecum vivit & regnat in unitate Spiritus Sancti , Deus per omnia sacula saeculorum . Amen . Then sprinkle upon any thing , and say as followeth . ASperges me Domine hyssopo , & mundabor , lavabis me , & supra nivem dealbabor . Miserere mei Deus , secundum magnam misericordiam tuam , & supra nivem dealbabor . Gloria Patri , & Filio , & Spiritui sancto : Sicut erat in principio , & nunc , & semper , & in saecula saeculorum . Amen . Et supra nivem dealbabor , asperges me , &c. Ostende nobis domine misericordiam tuam , & salutare tuum da nobis ; exaudi nos Domine Sancte , Pater Omnipotens , Aeterne Deus , & mittere dignare sanctums Angelum tuum de Coelis , qui custodiat , foveat , visitet , & defendat omnes habitantes in hoc habitaculo , per Christum Dominum nostrum . Amen , Amen . CHAP. XXV . To make a Spirit to appear in a Crystal . I Do conjure thee N. by the Father , and the Son , and the Holy Ghost , the which is the beginning and the ending , the first and the last , and by the latter day of judgment , that thou N. do appear in this Crystal-stone , or any other instrument , at my pleasure , to me and my fellow , gently and beautifully , in fair form of a Boy of twelve years of age , without hurt or damage of any of our bodies or souls ; and certainly to inform and shew me , without any guil or craft , all that we do desire or demand of thee to know , by the vertue of him which shall come to judge the quick and the dead , and the World by fire . Amen . Also I conjure and exorcise thee N. by the Sacrament of the Altar , and by the substance thereof , by the wisdom of Christ , by the Sea , and by his vertue , by the earth , and by all things that are above the Earth , and by their vertues , by the ☉ and the ☽ by ♄ ♃ ♂ and ♀ and by their vertues , by the Apostles , Martyrs , Confessors , and the Virgins and Widow , and the chast , and by all Saints of mens or of women , and innocents , and by their vertues , by all the Angels and Archangels , Thrones , Dominations , Principates , Potestates , Virtutes , Cherubim and Seraphim , and by their vertues , and by the holy Names of God , Tetragrammaton , El , Ousion , Agla , and by all the other holy Names of God , and by their vertues , by the Circumcision , Passion , and Resurrection of our Lord Jesus Christ ; by the heaviness of our Lady the Virgin , and by the joy which she had when she saw her Son rise from death to life , that thou N. do appear in this Crystal-stone , or any other instrument , at my pleasure , to me and to my fellow , gently , and beautifully , and visibly , in fair form of a child of twelve years of age , without hurt or damage of any of our bodies or souls , and truly to inform and shew unto me and to my fellow , without fraud or guil , all things according to thine oath and promise to me , whatsoever I shall demand or desire of thee , without any hindrance or tarrying , and this Conjuration be read of me three times , upon pain of eternal condemnation at the last day of Judgment : Fiat , fiat , fiat , Amen . And when he is appeared , bind him with the bond of the dead above written : then say as followeth . ✚ I charge thee N. by the Father , to shew me true Visions in this Crystal-stone , if there be any treasure hidden in such a place N. and wherein it lieth , and how many foot from this piece of Earth , East , West , North , or South . CHAP. XXVI . An Experiment of the Dead . FIrst go and get of some person that shall be put to death , a promise , and swear an oath unto him , that if he will come to thee , after his death , his Spirit to be with thee , and to remain with thee all the days of thy life , and will do thee true service , as it is contained in the oath and promise following . Then lay thy hand on thy Book , and swear this oath unto him . I N. do swear and promise to thee N. to give for thee an alms every month , and also to pray for thee once in every week , to say the Lords Prayer for thee , and so to continue all the days of my life , as God me help and holy doom , and by the contents of this Book , Amen . Then let him make his oath to thee as followeth , and let him say after thee , laying his hand upon the Book . ✚ I N. do swear this oath to thee N. by God the Father Omnipotent , by God the Son Jesus Christ , and by his pretious blood which hath redeemed all the world , by the which blood I do trust to be saved at the general day of judgment , and by the vertues thereof , I N. do swear this oath to thee N. that my spirit that is within my body now , shall not ascend , nor descend , nor go to any place of rest , but shall come to thee N. and be very well pleased to remain with thee N. all the days of thy life , and so to be bound to thee N. and to appear to thee N. in any Crystal-stone , Glass , or other mirror , and so to take it for my resting-place . And that , so soon as my spirit is departed out of my body , straight-way to be at your commandements , and that in and at all days , nights , hours , and minutes , to be obedient unto thee N. being called of thee by the vertue of our Lord Jesu Christ , and out of hand to have common talk with thee at all times , and in all hours and minutes , to open and declare to thee N. the truth of all things present , past , and to come , and how to work the Magick Art , and all other noble Sciences , under the Throne of God. If I do not perform this oath and promise to thee N. but do fly from any part thereof , then to be condemned for ever and ever . Amen . Also I N. do swear to thee by God the Holy Ghost , and by the great wisdom that is in the divine Godhead , and by their vertues , and by all the holy Angels , Archangels , Thrones , Dominations , Principates , Potestates , Virtutes , Cherubim and Seraphim , and by all their virtues do I N. swear , and promise thee to be obedient as is rehearsed . And here , for a witness , do I N. give thee N. my right hand , and do plight thee my faith and troth , as God me help and holydome . And by the holy contents in this Book do I N. swear , that my spirit shall be thy true servant , all the days of thy life , as is before rehearsed , and here for a witness , that my Spirit shall be obedient unto thee N. and to those bonds of words that be written in this N. before the bonds of words shall be rehearsed thrice ; else to be damned for ever ; and thereto say all faithful souls and spirits , Amen , Amen . Then let him swear this Oath * three times , and at every time kiss the Book , and at every time make marks to the bond . Then perceiving the time that he will depart , get away the people from you , and get or take your stone or glass , or other thing in your hand , and say the Pater noster , Ave , and Credo , and this Prayer as followeth . And in all the time of his departing , rehearse the bonds of words ; and in the end of every bond , say oftentimes ; Remember thine Oath and promise . And bind him strongly to thee , and to thy stone , and suffer him not to depart , reading thy bond 24 times . And every day when you do call him by your other bond , bind him strongly by the first bond : by the space of 24. days apply it , and thou shalt be made a man for ever . Now the Pater noster , Ave , and Credo must be said , and then the Prayer immediately following . O God of Abraham , God of Isaac , God of Jacob , God of Tobias ; the which didst deliver the three children from the hot burning oven , Sidrac , Misac , and Abednago , and Susanna from the false crime , and Daniel from the Lions power : even so O Lord Omnipotent , I beseech thee , for thy great mercy sake , to help me in these my works , and to deliver me this Spirit of N. that he may be a true subject unto me N all the days of my life , and to remain with me , and with this N. all the dayes of my life . O glorious God , Father , Son , and Holy Ghost , I beseech thee to help me at this time , and to give me power by thy holy Name , Merits and vertues , whereby I may conjure and constrain this Spirit of N. that he may be obedient unto me , and may fulfill his Oath and promise , at all times , by the power of all thine holiness . This grant O Lord God of Hosts , as thou art righteous and holy , and as thou art the Word , and the Word God , the beginning and the end , sitting in the Thrones of thine everlasting Kingdoms , and in the divinity of thine everlasting Godhead , to whom be all honour and glory , now and for ever und ever , Amen , Amen . CHAP. XXVII . A Bond to bind him to thee , and to thy N. as followeth . I Conjure and constrain the Spirit of N. by the living God , by the true God , and by the holy God , and by their vertues and powers I conjure and constrain the Spirit of thee N. that thou shalt not ascend nor descend out of thy body , to no place of rest , but only to take thy resting place with N. and with this N. all the days of my life , according to thine Oath and promise , I conjure and constrain thee Spirit of N. by ehese holy Names of God ✚ Tetragrammaton ✚ Adonay ✚ Agla ✚ Saday ✚ Sabaoth ✚ Planabothe ✚ Panthon ✚ Craton ✚ Neupmaton ✚ Deus ✚ homo ✚ omnipotens ✚ sempiternus ✚ ysus ✚ terra ✚ unigenitus ✚ salbator ✚ via ✚ vita ✚ manus ✚ sons ✚ origo ✚ filius ✚ , and by their vertues and powers I conjure and constrain the Spirit of N. that thou shalt not remain in the fire , nor in the water , in the air , nor in any privy place of the earth , but only with we N. and with this N. all the dayes of my life . I charge thee Spirit of N. upon pain of everlasting condemnation , remember thine Oath and promise . Also I conjure the spirit of N. and constrain thee by the excellent Name of Jesus Christ , Α and Ω , the first and the last ; for this holy Name of Jesus is above all names , for unto * it all knees do bow , and obey both of heavenly things , earthly things , and infernals . Nor is there any other Name given to man , whereby we have any salvation , but by the Name of Jesus . Therefore by the Name , and in the Name of Jesus of Nazareth , and by his Nativity , Resurrection and Ascension , and by all that appertaineth to his Passion , and by their vertues and powers , I do conjure and constrain the Spirit of N. that thou shalt not take any resting place in the ☉ nor in the ☽ nor in ♄ nor in ♃ nor in ♂ nor in ♀ nor in ☿ nor in any of the twelve signs , nor in the concavity of the Clouds , nor in any other privy place , to rest or stay in , but only with me N. or with this N. all the days of my life . If thou be not obedient unto me , according to thine Oath and promise , I N. do condemn the spirit of N. into the pit of hell for over , Amen . I Conjure and constrain the spirit of N. by the blood of the innocent Lamb Jesus Christ , the which was shed upon the Cross , for all those that do obey unto it , and believe in it , shall be saved ; and by vertue thereof , and by all the aforesaid royal names and words of the living God by me pronounced , I do conjure and constrain the spirit of N. that thou do be obedient unto me , according to thine Oath and promise . If thou refuse to do as is aforesaid , I N. by the holy Trinity , and by his vertue and power do condemn the spirit of N. into the place whereas there is no hope of remedy , but everlasting condemnation , and horror , and pain upon pain , daily , horribly , and lamentably the pains there to be augmented , so thick as the starrs in the Firmament , and as the gravel sand in the Sea , except thou Spirit of N. obey me N. as is afore rehearsed ; else I N. do condemn the spirit of N. into the pit of everlasting condemnation , Fiat , fiat , Amen . Also I conjure thee , and constrain the spirit of N. by all Angels , Archangels , Thrones , Dominations , Principates , Potestates , Virtutes , Cherubim and Seraphim , and by the four Evangelists , Matthew , Mark , Luke , and John , and by all things contained in the old Law and the new , and by their vertues , and by the twelve Apostles , and by all Patriarchs , Prophets , Martyrs , Confessors , Virgins , Innocents , and by all the elect and chosen , is , and shall be , which followeth the Lamb of God ; and by their vertues and powers I conjure and constrain the spirit of N. strongly , to have common talk with me , at all times , and in all days , nights , hours , and minutes , and to talk in my mother tongue plainly , that I may hear it , and understand it , declaring the truth unto me of all things , according to thine oath and promise ; else to be condemned for ever , Fiat , fiat , Amen . Also I conjure and constrain the spirit of N. by the * golden Girdle , which girdeth the loins of our Lord Jesus Christ , so thou spirit of N. be thou bound and cast into the pit of everlasting condemnation , for thy great disobedience and unreverent regard that thou hast to the holy names and words of God Almighty , by me pronounced . Fiat , Amen . Also I conjure , constrain , command , and by the spirit of N. by the two-edged Sword which John saw proceed out of the mouth of God Almighty : except thou be obedient as is aforesaid , the Sword cut thee in pieces , and condemn thee into the pit of everlasting pains , where the fire goeth not out , and where the worm dyeth not , Fiat , fiat , fiat , Amen . Also I conjure and constrain the spirit of N. by the Throne of the Godhead , and by all the Heavens under him , and by the celestial City new Jerusalem , and by the Earth , by the Sea , and by all things created and contained therein , and by their vertues and powers , and by all the infernals , and by their vertues and powers , and by all things contained therein , and by their vertues and powers , I conjure and constrain the spirit of N. than now immediately thou be obedient unto me , at all times hereafter , and to those words of me pronounced according to thine oath and promise : * else let the great curse of God , the anger of God , the shadow and darkness of everlasting condemnation be upon thee thou spirit of N. for ever and ever , because thou hast denyed thine health , thy faith , and salvation , for the great disobedience thou art worthy to be condemned . Therefore let the divine Trinity , Angels and Archangels , Thrones , Dominations , Principates , Potestates , Virtutes , Chrumbim and Seraphim , and all the souls of the Saints , that shall stand on the right hand of our Lord Jesus Christ , at the general Day of Judgment , condemn the spirit of N. for ever and ever , and be a witness against thee , because of thy great disobedience , in and against thy promises . Fiat , fiat , Amen . Being thus bound , he must needs be obedient unto thee , whether he will or no : prove this . And here followeth a bond to call him to your N. and to shew you true visions at all times , as in the hour of ♄ to bind or inchant any thing and in the hour of ♃ , for peace and concord ; in the hour of ♂ , to marre , to destroy , and to make sick ; in the hour of the ☉ , to bind tongues and other bonds of men ; in the hour of ♀ , to increase love , joy , and good will ; in the hour of ☿ , to put away enimity or hatred , to know of theft ; in the hour of the ☽ , for love , good will and concord : ♄ lead , ♃ tin , ♂ iron , ☉ gold , ♀ copper , ☿ quick-silver , ☽ silver , &c. CHAP. XXVIII . This Bond as followeth , is to call him into your Crystal-stone , or Glass , &c. ALso I do conjure thee spirit N. by God the Father , by God the Son , and by God the Holy Ghost , Α and Ω , the first and the last , and by the latter day of Judgement , of them which shall come to judge the quick and the dead , and the world by fire , and by their vertues and powers , I constrain thee spirit N. to come to him that holdeth the Crystal-stone in his hand , and to appear visibly , as hereafter followeth . Also I conjure thee Spirit N. by these holy Names of God ✚ Letragrammaton ✚ Adonay ✚ El ✚ Ousion ✚ Agla ✚ Iesus ✚ of Nazareth ✚ , and by the vertues thereof , and by his nativity , death , burial , resurrection , and ascension , and by all other things appertaining unto his passion , and by the * blessed Virgin Mary , Mother of our Lord Jesus Christ , and by all the joy which she had when she saw her Son rise from death to life , and by the vertues and powers thereof , I constrain thee Spirit N. to come into the Crystal-stone , and to appear visibly , as hereafter shall be declared . Also I conjure thee N. thou Spirit , by all Angels , Archangels , Thrones , Dominations , Principates , Potestates , Virtutes , Cherubim and Seraphim , and by the ☉ ☽ ♄ ♃ ♂ ♀ ☿ , and by the twelve signes , and by their vertues and powers , and by all things created and confirmed in the Firmament , and by their vertues and powers , I constrain thee Spirit N. to appear visibly in that Crystal-stone , in fair * form and shape of a white Angel , a green Angel , a black Angel , a Man , a Woman , a Boy , a maiden Virgin , a white Greyhound , a Devil with great horns , without any hurt or danger of our bodies or souls , and truly to inform and shew unto us , true visions of all things in that Crystal-stone , according to thine Oath and Promise , and that without any hinderance or tarrying , to appear visibly , by this Bond of words read over by me three times , upon pain of everlasting condemnation . Fiat , fiat . Amen . Then being appeared , say these words following . I Conjure thee Spirit , by God the Father , that thou shew true visions in that Crystal-stone , where there be any N. in such a place or no , upon pain of everlasting condemnation , Fiat . Amen . Also I conjure thee Spirit N. by God the Son Jesus Christ , that thou do shew true visions unto us , whether it be gold or silver , or any other metals , or whether there were any or no , upon pain of condemnation , Fiat . Amen . Also I conjure thee Spirit N. by God the Holy Ghost , the which doth sanctifie all faithful souls and spirits , and by their vertues and powers , I constrain thee Spirit N. to speak open and to declare the true way , how we may come by these treasures hidden in N. and how to have it in our custody , and who are the keepers thereof , and how many there be , and what be their names , and by whom it was laid there , and to shew me true visions of what sort and similitude they be , and how long they have kept it , and to know in what dayes and hours we shall call such a Spirit N. to bring unto us these treasures into such a place N. upon pain of everlasting condemnation ✚ . Also I constrain thee Spirit N. by all Angels , Archangels , Thrones , Dominations , Principates , Potestates , Virtutes , Cherubim and Seraphim , that you do shew a true vision in this Crystal-stone , who did convey or steal away such a N. and where it is , and who hath it , and how far off , and what is his or her name , and how and when to come unto it , upon pain of eternal condemnation , Fiat . Amen . Also I conjure thee Spirit N. by the ☉ ☽ ♄ ♃ ♂ ♀ ☿ and by all the Characters in the Firmament , that thou do shew unto me a true vision in this Crystal-stone , where such N. and in what state he is , and how long he hath been there , and what time he will be in such a place , what day and hour : and this and all other things to declare plainly , on pain of Hell fire . Fiat . Amen . A Licence to Depart . DEpart out of the sight of this Crystal-stone in peace for a time , and ready to appear therein again at any time or times I shall call thee , by vertue of our Lord Jesus Christ , and by the bonds of words which are written in this Book , and to appear visibly , as the words be rehearsed . I constrain thee Spirit N. by the divinity of the Godhead , to be obedient unto these words rehearsed , upon pain of everlasting condemnation , both in this world and in the world to come . Fiat , fiat , fiat . Amen . CHAP. XXIX . When to talk with Spirits , and to have true answers to find out a Theif . THe days and hours of ♄ ♂ ☿ and the ☽ is best to do all crafts of Necromancy , and for to speak with Spirits , and for to find theft , and to have true answer thereof , or of any other such like . And in the days and hours of ☉ ♃ ♀ is best to do all experiments of love , and to purchase grace , and for to be invisible , and to do any operation whatsoever it be , for any thing , the ☽ being in a convenient sign . * As when thou labourest for theft , see the Moon be in an earthy sign , as ♉ ♍ ♑ , or of the air , as ♊ ♎ ♒ . * And if it be for love , favour or grace , let the ☽ be in a sign of the fire , as ♈ ♌ ♐ and for hatred , in a sign of the water , as ♋ ♏ ♓ . For any other experiment , let the ☽ be in ♈ . * And if thou findest the ☉ and the ☽ in one sign that is called in even number , then thou mayst write , consecrate , conjure , and make ready all manner of things that thou wilt do , &c. To speak with Spirits . CAll these names , Orimoth , Beltmoth , Lymock , and say thus : I conjure you up by the names of the Angels Satur and Azimor , that you intend to me in this hour , and send unto me a Spirit caded Sagrigrit , that he do fulfill my commandement and desire , and that also can understand my words for one or two years , or as long as I will. CHAP. XXX . A Confutation of Conjuration , especially of the raising , binding and dimissing of the Divel , of going invisible , and other lewd practices . THus far have we waded in shewing at large the vanity of Necromancers , Conjurors and such as pretend to have real conference & consultation with Spirits and Divels : wherein ( I trust ) you see what notorious blasphemy is committed , besides other blind superstitious Ceremonies , a disordered heap , which are so far from building up the endeavors of these Black Art practitiers , that they do altogether ruinate and overthrow them , making them in their follies and falsehoods as bare and naked as an Anatomy : As for these ridiculous Conjurations , last rehearsed , being of no small reputation among the ignorant , they are for the most part made by T.R. ( for so much of his name he bewrayeth ) and John Cockars , invented and devised for the augmentation and maintenance of their living , for the edifying of the poor , and for the propagating and inlarging of Gods glory , as in the beginning of their Book of Conjurations they protest ; which in this place , for the further manifestation of their impiety , and of the Witchmongers folly and credulity , I thought good to insert , whereby the residue of their proceeding may be judged or rather detected . For if we seriously behold the matter of Conjuration , and the drift of Conjurors , we shall find them , in mine opinion , more faulty then such as take upon them to be Witches , as manifest offenders against the Majesty of God , and his holy Law , as apparent violators of the laws and quietness of this Realm : although indeed they bring no such thing to pass , as is surmised and urged by credulous persons , coseners , lyars , and Witchmongers . For these are alwayes learned , and rather abusers of others , than they themselves by others abused . But let us see what appearance of truth or possibility is wrapped within these mysteries , and let us unfold the deceit . They have made choice of certain words , whereby they say they can work miracles , &c. And first of all , that they call Divels and souls out of Hell , ( though we find in the Scripture manifest proofs , that all passages are stopped concerning the egress out of Hell ) so as they may go thither , but they shall never get out , for Ab inferno nulla est redemptio , out of hell there is no redemption . Well , when they have gotten them up , they shut them in a circle made with Chalk , which is so strongly beset and invironed with crosses and names , that they cannot for their lives get out ; which is a very probable matter . Then can they bind them and loose them at their pleasures , and make them that have been lyers from the beginning , to tell the truth , yea they can compel them to do any thing . And the Devils are forced to be obedient unto them , and yet cannot be brought to due obedience unto God their Creator . This done , ( I say ) they can work all manner of miracles ( saving blew miracles ) and this is to believed of many to be ttue ; Tam credula mens hominis , & arrectae fabulis aures . Englished by Abraham Fleming : So light of belief is the mind of man , And attentive to tales his ears now and than . But if Christ ( only for a time ) left the power of working miracles among his Apostles and Disciples for the confirmation of his Gospel , and the faith of his elect : yet I deny altogether that he left that power with these Knaves , which hide their cosening purposes under those lewd and foolish words , according to that which Peter saith ; With faigned words they make merchandize of you . And therefore the counsel is good that Paul giveth us , when he biddeth us , Take heed that no man deceive us with vain words ; For it is the Lord only that worketh great wonders , and bringeth mighty things to pass . It is also written , that Gods Word , and not the words of Conjurors , or the Charms of Witches , healeth all things , maketh tempests , and stilleth them . But put case the Devil could be fetched up and fettered , and loosed again at their pleasure , &c. I marvel yet , that any can be so bewitched as to be made to believe , that by vertue of their words , any earthly creature can be made invisible . We think it a lye to say that white is black ; and black white ; but it is a more shameless assertion to affirm , that white is not , or black is not at all ; and yet more impudency to hold that a Man is a Horse ; but most apparent impudency to say , that a Man is no Man , or to be extenuated into such a quantity , as thereby he may be invisible , and yet remain in life and health , and that in the clear light of the day , even in the presence of them that are not blind . But surely he that cannot make one hair white or black , whereof ( on the other side ) not one falleth from the head without Gods special Providence , can never bring to pass , that the visible creature of God shall become nothing , or lose the vertue and grace poured therein by God the Creator of all things . If they say that the Devil covereth them with a cloud or veil , as M. Mal Bodin , and many other do affirm ; yet ( me thinks ) we should either see the cover , or the thing covered . And though perchance they say in their hearts ; Tush , the Lord seeth not , who indeed hath blinded them , so as seeing they see not ; yet they shall never be able to perswade the wise , but that both God and man doth see both them and their knavery in this behalf . I have heard of a fool , who was made believe that he should go invisible and naked ; while he was well whipped by them , who ( as he thought ) could not see him . Into which fools Paradise they say * he was brought , that enterprised to kill the Prince of Orenge . CHAP. XXXI . A Comparison between Popish Exorcists and other Conjurors ; a Popish Conjuration published by a great Doctor of the Romish Church ; his rules and cautions . I See no difference between these and Popish Conjurations ; for they agree in order , words , and matter , differing in no circumstance , but that the Papists do it without shame openly , the other do it in hugger mugger secretly . The Papists ( I say ) have Officers in this behalf , which are called Exorcists or Conjurors , and they look narrowly to other cosenours , as having gotten the upper hand over them . And because the Papists shall be without excuse in this behalf , and that the world may see their cosenage , impiety , and folly to be as great as the others , I will cite one Conjuration ( of which sort I might cite a hundred ) published by Jacobus de Chusa , a great Doctor of the Romish Church , which serveth to find out the cause of noise and spiritual rumbling in Houses , Churches , or Chappels , and to conjure walking Spirits ; which evermore is knavery and cosenage in the highest degree . Mark the cosening device hereof , and confer the impiety with the others . First ( forsooth ) he saith it is expedient to fast three days , and to celebrate a certain number of Masses , and to repeat the seven Penitential Psalms ; then four or five Priests must be called to the place where the haunt or noise is , then a Candle hallowed on Candlemas day must be lighted , and in the lighting thereof also must the seven Psalms be said , and the Gospel of St. John. Then there must be a Cross and a Censer with Frankinsense , and therewithal the place must be censed or perfumed , holy Water must be sprinkled , and a holy Stoal must be used , and ( after divers other Ceremonies ) a Prayer to God must be made , in manner and form following . O Lord Jesus Christ , the knower of all secrets , which alwayes revealest all wholesome and profitable things to thy faithful children , and which sufferest a Spirit to shew himself in this place , we beseech thee for thy bitter Passion , &c vouchsafe to command this spirit , to reveal and signifie unto us thy servants , without our terrour or hurt , what he is , to thine honour , and to his comfort ; In Nomine Patris , &c. And then proceed in these words : We beseech thee , for Christs sake , O thou spirit , that if there be any of us , or among us , whom thou wouldst answer , name him , or else manifest him by some sign . Is it Fryer P. or Doctor D. or Doctor Burc . or sir Feats , or sir John , or sir Robert ? Et sic de caeteris circumstantibus . For it is well tryed ( saith the gloss ) he will not answer every one . If the Spirit make any sound of voyce , or knocking at the naming of any one , he is the Cosenour ( the Conjuror I would say ) that must have the charge of this Conjuration or Examination . And these forsooth must be the interrogatories , to wit ; Whose Soul art thou ? Wherefore camest thou ? What wouldst thou have ? Wantest thou any Suffrages , Masses , or Alms ? How many Masses will serve thy turn ! three , six , ten , twenty , thirty , & c ? By what Priest ? Must he be religious or secular ? Wilt thou have any Fasts ? What ? How many ? How great ? And by what persons ? Among Hospitals , Lepers , or Beggars ? What shall be the sign of thy perfect deliverance ? Wherefore liest thou in Purgatory ? and such like . This must be done in the night . If there appear no sign at this hour , it must be deferred until another hour . Holy water must be left in the place . There is no fear ( they say ) that such a Spirit will hurt the Conjuror ; for he can sin no more , as being in the mean state between good and evil , and as yet in the state of satisfaction . * If the Spirit do hurt , then it is a damned soul , and not an elect . Every man may not be present hereat , specially such as be weak of complexion . They appear in divers manners , not alwayes in body or bodily shape ( as it is read in the life of S. Martine , that the Devil did ) but sometimes invisible , as only by sound , voyce , or noise . Thus far Jacobus de Chusa . But because you shall see that these be not empty words , nor slanders ; but that in truth such things are commonly put in practice in the Romish Church , I will here set down an instance , lately and truly , though lewdly performed ; and the same in effect as followeth . CHAP. XXXII . A late Experiment or cosening Conjuration practised at Orleance by the Franciscan Friers , how it was detected , and the Judgement against the Authors of that Comedy . IN the year of our Lord 1534. at Orleance in France , the Maiors wife dyed , willing and desiring to be buried without any pomp or noise , &c. Her husband , who reverenced the memorial of her , did even as she had willed him . And because she was buryed in the Church of the Franciscans , besides her Father and Grandfather , and gave them in reward only six Crowns , whereas they hoped for a greater prey ; shortly after it chanced , that as he felled certain Woods and sold them , they desired to give them some part thereof freely without money , which he flatly denyed . This they took very grievously . And whereas before they misliked him , now they conceived such displeasure as they devised this means to be revenged ; to wit , that his Wife was damned for ever . The chief workmen and framers of this tragedy were Colimannus and Stephanus Aterbatensis , both Doctors of Divinity ; this Colimannus was a great Conjuror , and had all his implements in a readiness , which he was wont to use in such business . And thus they handle the matter . They place over the Arches of the Church a young novice ; who about midnight when they came to mumble their Prayers , as they were wont to do , maketh a great rumbling and noise . Out of hand the Monks began to conjure and to charm , but he answered nothing . Then being requireed to give a sign , whether he were a dum Spirit or no , he began to rumble again ; which thing they took as a certain sign . Having laid this foundation , they go unto certain Citizens , chief men , and such as favoured them , declaring that a heavy chance had happened at home in their Monastery ; not shewing what the matter was , but desiring them to come to their Mattens at midnight . When these Citizens were come , and that Prayers were begun , the counterfeit Spirit beginneth to make a marvellous noise in the top of the Church . And being asked what he meant , and who he was , gave signs that it was not lawful for him to speak . Therefore they commanded him to make answer by tokens and signs to certain things they would demand of him . Now there was a hole made in the Vault , through the which he might hear and understand the voyce of a Conjuror . And then had he in his hand a little board , which at every question he strake , in such sort as he might easily be heard beneath . First they asked him , Whether he were one of them that had been buryed in the same place ? Afterwards they reckoning many by name , which had been buryed there , at the last also they name the Maiors wife , and there by and by the spirit gave a sign that he was her soul . He was further asked , Whether he was damned or no ; and if he were , for what cause , for what desert or fault ? whether for Covetousness , or wanton lust , for Pride or want of Charity ? or , whether it were for Heresie , or the Sect of Luther newly sprang up ? also , What he meant by that noise and stirre he kept there ? whether it were to have the body now buryed in holy ground to be digged up again , and laid in some other place ? To all which points he answered by signes , as he was commanded , by the which he affirmed or denyed any thing , according as he strake the board twice or thrice together . And when he had thus given them to understand , that the * very cause of his damnation was Luthers Heresie , and that the body must needs be digged up again : the Monks requested the Citizens , whose presence they had used , or rather abused , that they would bear witness of those things which they had seen with their eyes ; and that they would subscribe to such things as were done before . The Citizens taking good advice on the matter , lest they should offend the Maior , or bring themselves into trouble , refused so to do . But the Monks notwithstanding take from thence the sweet bread , which they called the host and and body of our Lord , with all the reliques of Saints , and carry them to another place , and there say their Mass . The Bishops substitute Judge ( whom they called Official ) understanding that matter , cometh thither , accompanyed with certain honest men , to the intent he might know the whole circumstance more exactly ; and therefore he commandeth them to make Conjuration in his presence ; and also he requireth certain to be chosen to go up into the top of the vault , and there to see whether any Ghost appeared or not . Stephanus Aterbatensis stifly denyed that to be lawful , and marvellously perswading the contrary , affirmed that the Spirit in no wise ought to be troubled . And albeit the Official urged them very much , that there might be some Conjuring of the Spirit , yet could he nothing prevail . Whilest these things were doing , the Maior , when he had shewed the other Justices of the City , what he would have them to do , took his journey to the King , and opened the whole matter unto him . And because the Monks refused judgement upon plea of their own Laws and Liberties , the King choosing out certain of the Aldermen of Paris , giveth them absolute and full authority to make enquiry of the matter . The like doth the Chancellor Master Anthonius Pratensis Cardinal and Legat for the Pope throughout France . Therefore when they had no exception to alledge , they were conveyed unto Paris , and there constrained to make their answer . But yet could nothing be wrung out of them by confession , whereupon they were put a part into divers Prisons ; the Novice being kept in the house of Master Fumanus , one of the Aldermen , was oftentimes examined , and earnestly requested to utter the truth , but would notwithstanding confess nothing , because he feared that the Monks would afterward put him to death for staining their order , and putting it to open shame . But when the Judges had made him sure promise that he should escape punishment , and that he should never come into their handling , he opened unto them the whole matter as it was done ; and being brought before his fellows , avouched the same to their faces . The Monks , albeit they were convicted , and by these means almost taken tardy with the deed doing ; yet did they refuse the Judges , bragging and vaunting themselves on their priviledges , but all in vain : For sentence passed upon them , and they were condemned to be carryed back again to Orleance , and thereto be cast in Prison , and so should finally be brought forth into the chief Church of the City openly , and from thence to the place of execution , where they should make open confession of their trespasses . Surely this was most common among Monks and Fryers , who maintained their Religion , their Lust , their Liberties , their Pompe , their Wealth , their Estimation and Knavery by such cosening practices . Now I will shew you more special orders of Popish Conjurations , that are so shamelesly admitted into the Church of Rome , that they are not only suffered , but commandeth to be used ; not by night secretly , but by day impudently . And these , forsooth , concerning the curing of bewitched persons , and such as are possessed , to wit , such as have a Devil put into them by Witches Inchantments . And herewithal I will set down certain rules delivered unto us by such Popish Doctors as are of greatest reputation . CHAP. XXXIII . Who may he Conjurors in the Romish Church besides Priests ; a ridiculous definition of Superstition ; what words are to be used and not used in Exorcisms ; rebaptism allowed ; it is lawful to conjure any thing ; differences between Holy-water and Conjuration . THomas Aquinas saith , That any body , though he be of an inferiour or superiour order , yea of none order at all , ( and as Gulielmus Durandus glossator Raimundi , affirmeth , A Woman , so she bless not the girdle , or the garment , but the person of the bewitched ) hath power to exercise the order of an Exorcist or Conjuror , even as well as any Priest may say Mass in an house unconsecrated . But that is ( saith M. Mal. ) rather through the goodness and licence of the Pope , than through the grace of the Sacrament . Nay , there are examples set down , where some being bewitched were cured ( as M. Mal. taketh it ) without any Conjuration at all . Marry there were certain Pater Nosters , Aves , and Credoes said , and Crosses made ; but they are Charmes , they say , and no Conjurations : For , they say , that such Charms are lawful , because there is no Superstition in them , &c. And it is worthy my labour to shew you how Papists define Superstition , and how they expound the difinition thereof . Superstition ( say they ) is a Religion observed beyond measure ; a Religion practised with evill and unperfect circumstances . Also , whatsoever usurpeth the name of Religion , through humane tradition , without the Popes authority , is Superstitious : as to add or joyn any Hymnes to the Mass , to interrupt any Diriges , to abridge any part of the Creed in the singing thereof , or to sing when the Organs go , and not when the Quire singeth , not to have one to help the Priest to Mass , and such like , &c. These Popish Exorcists do many times forget their own Rules . For they should not directly , in their Conjurations call upon the Devil ( as they do ) with intreaty , but with authority and commandement . Neither should they have in their Charms and Conjurations any unknown names . Neither should there be ( as alwayes there is ) any falshood contained in the matter of the Charm of Conjuration , as ( say they ) old Women have in theirs , when they say , the blessed Virgin passed over Jordan , and then S. Steven met her and asked her , &c. Neither should they have any other vain Characters , but the Cross ( for those are the words ) and many other such cautions have they , which they observe not ; for they have made it lawful elsewhere . But Thomas their chief pillar proveth their Conjuring and Charms lawful by S. Mark , who saith , Signa eos qui crediderunt ; and , In nomine meo damonia ejicient , &c. whereby he also proveth that they may conjure Serpents : And there he taketh pains to prove , that the words of God are of as great holiness as the reliques of Saints ; whereas ( in such respect as they mean ) they are both alike , and indeed nothing worth . And I can tell them further , that so they may be carryed , as either of them may do a man much harm either in body or soul . But they prove this by S. Augustine , saying , Non est minus verbum Dei , quam corpus Christi : whereupon they conclude thus , By all mens opinions it is lawful to carry about reverently the reliques of Saints ; Ergo , it is lawful against evill Spirits , to invocate the name of God every way ; by the Pater Noster , the Ave , the Nativity , the Passion , the five Wounds , the title Triumphant , by the seven words spoken on the Cross , by the nails , &c. and there may be hope reposed in them . Yea , they say , it is lawful to conjure all things , because the Devil may have power in all things . And first , alwayes the person or thing , wherein the Devil is , must be exorcised , and then the Devil must be conjured . Also they affirm , that it is as expedient to consecrate and conjure Pottage and Meat , as Water and Salt , or such like things . The right order of Exorcism in Rebaptism of a person possessed or bewitched , requireth that Exsufflation and Abrenunciation be done toward the West . Item , there must be erection of Hands , Confession , Profession , Oration , Benediction , Imposition of hands , Denudation and Unction , with holy Oyl after Baptism , Communion and Induition of the Surplis . But they say that this needeth not , where the bewitched is exorcised ; but that the bewitched be first confessed , and then to hold , a Candle in his hand , and in stead of a Surplis , to tye about his bare body a holy Candle of the length of Christ , or of the Cross whereupon he dyed , which for mony may be had at Rome . Ergo ( saith M. Mal. ) this may be said , I conjure thee Peter or Barbara being sick , but regenerate in the holy water of Baptism , by the living God , by the true God , by the holy God , by the God which redeemed thee with his pretious blood , that thou mayst be made a conjured man , that every fantasie and wickedness of Diabolical deceipt do avoid and depart from thee , and that every unclean Spirit be conjured through him that shall come to judge the quick and the dead , and the World by fire , Amen . Oremus , &c. And this Conjuration with Oremus , and a Prayer , must be thrice repeated , and at the end alwayes must be said , Ergo maledicte diabole recognosce sententiam tuam , &c. Therefore cursed Divell know thy sentence , &c. And this order must alwayes be followed : and finally , there must be diligent search made , in every corner , and under every coverlet and pallet , and under every threshold of the doors , for instruments of Witchcraft ; and if any be found , they must straightway be thrown into the fire . Also , they must change all their bedding , their cloathing , and their habitation ; and if nothing be found , the party that is to be exorcised or conjured , must come to the Church rath in the morning ; and the holier the day is , the better , specially our Lady day . And the Priest , if he be shriven himself and in perfect state , shall do the better therein : And let him that is exorcised , hold a holy candle in his hand , &c. Alwayes provided , that the holy water be thrown upon him , and a stoal put about his neck , with Deus in adjutorium , and the Letany , with invocation of Saints : and this order may continue twice a week , so as ( say they ) through multiplication of Intercessors , or rather intercessions , grace may be obtained , and favour procured . There is also some question in the Romish Church , Whether the Sacrament of the Altar is to be received before or after the Exorcism ? Item , in shrift , the Confessor must learn whether the Party be not Excommunicate , and so for want of Absolution , endureth this vexation . Thomas sheweth the difference between Holy-water and Conjuration , saying , That Holy-water driveth the Devil away from the external and outward parts ; but Conjurations from the internal and inward parts ; and therefore unto the bewitched party both are to be applyed . CHAP. XXXIV . The seven Reasons , why some are not rid of the Devil with all their Popish Conjurations ; why there were no Conjurors in the Primitive Church ; and why the Devil is not so soon cast out of the bewitched as of the possessed . THe reason why some are not remedied for all their Conjurations , the Papists say is for seven causes : First , For that the faith of the standers by is naught : Secondly , For that theirs that present the party is no better : Thirdly , Because of the sins of the bewitched : Fourthly , For the neglecting of meet remedies : Fifthly , For the reverence of virtues going out into others : Sixthly , For the Purgation : Seventhly , For the merit of the party bewitched . And lo , the first four are proved by Matthew the 7. and Mark the 4. when one presented his Son , and the multitude wanted faith , and the Father said , Lord help my incredulity , or unbelief . Whereupon was said , Oh faithless and perverse generation , how long shall I be with you ? and where these words were written , And Jesus rebuked him , &c. that is to say , say they , the possessed or bewitched for his sins : For by the neglect of due remedies it appeareth that there were not with Christ good and perfect men : For the pillars of the faith , to wit , Peter , James and John were absent . Neither was there fasting and praying , without the which that kind of Devils could not be cast out . For the fourth point , to wit , the fault of the Exorcist in faith may appear , for that afterwards the Disciples asked the cause of their impotency therein : And Jesus answered , it was for their incredulity , saying , Thut if they had as much faith as a grain of mustard seed , they should move mountains , &c. The fift is proved by Vitas Patrum , the lives of the Fathers , where it appeareth that S. Anthony could not do that cure , when his Scholar Paul could do it , and did it . For the proof of the sixth excuse it is said , that though the fault be taken away thereby , yet it followeth not that alwayes the punishment is released . Last of all , it is said , That it is possible that the Devil was not conjured out of the party before Baptism by the Exorcist ; or the midwife hath not baptized him well , but omitted some part of the Sacrament . If any object , There was no Exorcist in the primitive Church ; It is answered , That the Church cannot now erre . And S. Gregory would never have instituted it in vain . And it is a general rule , that who or whatsoever is newly exorcised , must be rebaptized , as also such as walk or talk in their sleep ; for ( say they ) call them by their names , and presently they wake , or fall if they climb ; whereby it is gathered that they are not truly name in Baptism . Item , they say , It is somewhat more difficult to conjure the Devil out of one bewitched , then out of one possessed ; because in the bewitched he is double ; in the other single . They have a hundred such beggerly , foolish and frivolous notes in this behalf . CHAP. XXXV . Other gross absurdities of Witchmongers in this matter of Conjurations . SUrely I cannot see what difference or distinction the Witchmongers do put between the knowledge and power of God and the Devil ; but that they think , if they pray , or rather talk to God till their hearts ake , he never heareth them ; but that the Devil doth know every thought and imagination of their minds , and both can and also will do any thing for them . For if any that meaneth good faith with the Devil , read certain conjurations , he cometh up ( they say ) at a trice . Marry if another that hath no intent to raise him , read or pronounce the words , he will not stirr . And yet , J. Bodin confesseth , That he is afraid to read such Conjurations as John Wierus reciteth , lest ( belike ) the Devil would come up and scratch him with his foul long nails . In which sort , I wonder that the Devil dealeth with none other then Witches and Conjurors . I for my part have read a number of their Conjurations , but never could see any Devils of theirs , except it were in a Play. But the Devil ( belike ) knoweth my mind ; to wit , that I would be loth to come within the compass of his claws . But lo , what reason such people have , Bodin , Bartholomeus , Spineus , Sprenger , and Institor , &c. do constantly affirm , that Witches are to be punished with more extremity than Conjurors , and sometimes with death , when the other are to be pardoned doing the same offence ; because ( say they ) the Witches make a league with the Devil , and so do not Conjurors . Now if Conjurors make no league by their own confession , and Devils indeed know not our cogitations ( as I have sufficiently proved ) then would I weet of our Witchmongers the reason ( if I read the Conjuration and performe the Ceremony ) why the Devil will not come at my call ? But oh absurd credulity ! Even in this point many wise and learned men have been and are abused : whereas , if they would make experience , or duly expend the cause , they might be soon resolved ; specially when the whole Art and Circumstance is so contrary to Gods Word , as it must be false , if the other be true . So as you may understand , that the Papists do not only by their doctrin , in Books and Sermons , teach and publish Conjurations , and the order thereof , whereby they may induce men to bestow , or rather cast away their money upon Masses and Suffrages for their souls ; but they make it also a parcel of their Sacrament of orders ( of the which number a Conjuror is one ) and insert many forms of Conjurations into their Divine Service ; and not only into their Pontificals , but into their Masse-books ; yea , into the very Canon of the Masse . CHAP. XXXVI . Certain Conjurations taken out of the Pontifical , and out of the Missal . BUt see yet a little more of Popish Conjurations , and confer them with the other . In the * Pontifical you shall find this Conjuration , which the other Conjurours use as solemnly as they ; I conjure thee thou creature of Water , in the Name of the Fa ✚ ther , of the So ✚ n , and of the Holy ✚ Ghost , that thou drive away the Devil from the bounds of the just , that he remain not in the dark corners of this Church and Altar ✚ . You shall find in the same title , these words following , to be used at the hollowing of Churches . There must a cross of ashes be made upon the pavement , from one end of the Church to the other , one handful broad ; and one of the Priests must write on the one side thereof the Greek Alphabet , and on the other side the Latin Alphabet . Durandus yieldeth this reason thereof , to wit , It representeth the union in faith of the Jews and Gentiles : And yet well agreeing to himself , he saith even there , That the Cross reaching from the one end to the other ; signifieth , that the people , which were in the head , shall be made the tail . A Conjuration written in the Masse-book . Fol. 1. I Conjure thee O creature of Salt , by God , by the God ✚ that liveth , by the true ✚ God , by the holy ✚ God , which by Elizacus the Prophet commanded , that thou shouldest be thrown into the Water , that it thereby might be made whole and sound , that thou Salt [ here let the Priest look upon the Salt ] mayst be conjured for the health of all believers , and that thou be to all that take thee , health both of body and soul : and let all phantasies and wickedness , or Diabolical craft or deceipt , depart from the place whereon it is sprinkled ; as also every unclean Spirit , being conjured by him that judgeth both the quick and the dead by fire . Resp . Amen . Then followeth a Prayer to be said , without Dominus vobiscum ; but yet with Oremus : as followeth : Oremus . ALmighty and everlasting God , we humbly desire thy clemency [ here let the Priest look upon the Salt ] that thou wouldest vouchsafe , through thy piety , to bl ✚ ess and sanc ✚ tifie this creature of Salt , which thou hast given for the use of mankind , that it may be to all that receive it , health of mind and body ; so as whatsoever shall be touched thereby , or sprinkled therewith , may be void of all uncleanness , and all resistance of spiritual iniquity , through our Lord. Amen . What can be made but a Conjuration of these words also , which are written in the Canon , or rather in the Saccaring of Masse ? This holy commixtion of the body and blood of our Lord Jesus Christ , let it be made to me , and to all the receivers thereof , health of mind and body , and a wholesome preparative for the deserving and receiving of everlasting life , through our Lord Jesus . Amen . CHAP. XXXVII . That Popish Priests leave nothing unconjured ; a form of Exercism for Incense . ALthough the Papists have many Conjurations , so as neither Water , nor Fire , nor Bread , nor Wine , nor Wax , nor Tallow , nor Church , nor Church-yard , nor Altar , nor Altar-cloth , nor Ashes , nor coals , nor Bells , nor Bell-ropes , nor Copes , nor Vestments , nor Oyl , nor Salt , nor Candle , nor Candlestick , nor Beds , nor Bed-staves , &c. are without their form of Conjuration ; yet I will , for brevity , let all pass , and end here with Incense , which they do conjure in this sort . ✚ I conjure thee most filthy and horrible Spirit , and every vision of our enemy , &c. that thou go and depart from out of this creature of Frankincense , with all thy deceipt and wickedness that this creature may be sanctified ; and in the name of our Lord ✚ Jesus ✚ Christ ✚ that all they that taste , touch , or smell the same , may receive the virtue and assistance of the holy Ghost , so as wheresoever this Incense or Frankincense shall remain , that there thou in no wise be so bold as to approach or once presume or attempt to hurt ; but what unclean Spirit soever thou be , that thou with all thy craft and subtilty avoid and depart , being conjured by the name of God the Father Almighty , &c. And that wheresoever the fume or smoke thereof shall come , every kind and sort of Devils may be driven away , and expelled ; as they were at the increase of the liver of fish , which the Archangel Raphael male , &c. CHAP. XXXVIII . Toe Rules and Laws of Popish Exorcists and other Conjurors all one ; with a confutation of their whole power : How S. Martin conjured the Devill . THe Papists , you see , have their certain general Rules and Laws , as to abstain from sin , and to fast , as also otherwise to be clean from all pollutions , &c. and even so likewise have the other Conjurors . Some will say that Papists use Divine Service , and Prayers ; even so do common Conjurors ( as you see ) even in the same Papistical form , no whit swarving from theirs in faith and doctrin , nor yet in ungodly and unreasonable kinds of petitions . Methinks it may be a sufficient argument to overthrow the calling up and miraculous works of Spirits , that it is written , God only knoweth and searcheth the hearts , and only worketh great wonders . The which argument being prosecuted to the end , can never be answered ; in so much as that Divine power is required in that action . And if it be said , That in this Conjuration we speak to the Spirits , and they hear us , and therefore need not know our thoughts and imaginations : I first ask them , Whether King Bael , or Amaymon , which are Spirits raigning in the furthest regions of the East ( as they say ) may hear a Conjurors voyce , which calleth for them , being in the extreamest parts of the West ; there being such noises interposed , where perhaps also they may be busie , and set to work on the like affairs ? Secondly , Whether those Spirits be of the same power that God is , who is everywhere , filling all places , and able to hear all men at one instant ? &c. Thirdly , Whence cometh the force of such words as raise the dead , and command Devils ? If sounds do it , then may it be done by a taber and a pipe , or any other instrument that hath no life : If the voyce do it , then may it be done by any Beasts or Birds : If words , then a Parret may do it : if in mans words only , where is the force , in the first , second , or third syllable ? If in syllables , then not in words : If in imaginations , then the Devil knoweth our thoughts . But all this stuffe is vain and fabulous . It is written , All the generations of the earth were healthful , and there is no poyson of destruction in them . Why then do they conjure wholesome creatures , as Salt , Water , &c. where no Divels are ? God looked upon all his works , and saw they were all good . What effect ( I pray you ) had the seven sons of Sceva , which is the great objection of Witchmongers ? They would needs take upon them to conjure Devils out of the possessed . But what brought they to pass ? Yet that was in the time whilest God suffered miracles commonly to be wrought . By that you may see what Conjurors can do . Where is such a promise to Conjurors or Witches , as is made in the Gospel to the faithful ? where it is written , In my name thay shall cast out Devils , speak with new tongues ; if they shall drink any deadly thing , it shall not hurt them ; they shall take away Serpents , they shall lay hands on the sick , and they shall recover . According to the promise , this grant of miraculous working was performed in the primitive Church , for the confirmation of Christs doctrin , and the establishing of the Gospel . But as in another place I have proved , the gift thereof was but for a time , and is now ceased ; neither was it ever made to Papist , Witch , or Conjuror . They take upon them to call up and cast out Devils ; and to undo with one Devil , that which another Devil hath done . If one Devil could cast out another , it were a Kingdom divided , and could not stand . Which argument Christ himself maketh ; and therefore I may the more boldly say , even with Christ , That they have no such power : For , * besides him there is no Saviour ; † none can deliver out of his hand . Who but he can declare , set in order , appoint , and tell what is to come ? He destroyeth the tokens of Soothsayers , and maketh the Conjecturers fools , &c. He declareth things to come ; and so cannot Witches . There is no help in Inchanters and Soothsayers , and other such vain sciences : For , Devils are cast out by the finger of God ; which Matthew calleth , the Spirit of God ; which is , the mighty power of God , and not by the virtue of the bare name only , being spoken or pronounced ; for then might every wicked man do it . And Simon Magus needed not then to have proffered money to have bought the power to do Miracles and Wonders ; for he could speak and pronounce the name of God , as well as the Apostles . Indeed they may soon throw out all the Devils that are in Frankincense , and such like creatures , wherein no Devils are : but neither they , nor all their holy-water , can indeed cure a man possessed with a Devil , either in body or mind , as Christ did . Nay , why do they not cast out the Devil that possesseth their own souls ? Let me hear any of them all speak with new tongues ; let them drink but one dram of a potion which I will prepare for them ; let them cure the sick by laying on of hands ( though Witches take it upon them , and Witchmongers believe it ) and then I will subscribe unto them . But if they which repose such certainty in the actions of Witches and Conjurors , would diligently note their deceit , and how the scope whereat they shoot is Money ( I mean not such Witches as are falsly accused , but such as take upon them to give answers , &c. as mother Bungie did ) they should apparently see the Cosenage : For they are abused , as are many beholders of Juglers , which suppose they do miraculously , that which is done by sleight and subtilty . But in this matter of Witchcrafts and Conjurations , if men would rather trust their own eyes , then old Wives tales and lies , I dare undertake this matter would soon be a ta perfect point ; as being easier to be perceived than Jugling . But I must needs confess , that it is no great marvel , though the simple be abused therein , when such lies concerning those matters are maintained by such persons of account , and thrust into their Divine Service . As for example : It is written , That S. Martin thrust his fingers into ones mouth that had a Divel within him , and used to bite folk ; and then did bid him devour them if he could : And because the Devil could not get out at his mouth , being stopt with S. Martins fingers , he was fain to run out at his fundament . O stinking lye ! CHAP. XXXIX . That it is ashame for Papists to believe other Conjurors doings , their own being of so little force . Hippocrates his opinion herein . ANd still methinks Papists ( of all others ) which indeed are most credulous , and do most maintain the force of Witches Charms , and of Conjurors Cosenages , should perceive and judge Conjurors doings to be void of effect : For when they see their own stuffe , as Holy-water , Salt , Candles , &c. conjured by their holy Bishop and Priests , and that in the words of Consecration or Conjuration ( for so * their own Doctors term them ) they adjure the water , &c. to heal , not only the souls infirmity , but also every malady , hurt , or ach of the body ; and do also command the Candles , with the force of their authority and power , and by the effect of all their holy words , not to consume ; and yet neither soul nor body any thing recover , nor the Candles last one minute the longer : with what face can they defend the others miraculous workes , as though the Witches and Conjurors actions were more effectual then their own ? Hippocrates being but a Heathen , and not having the perfect knowledge of God , could see and perceive their cosenage and knavery well enough , who saith , They which boast so , that they can remove or help the infections of diseases , with Sacrifices , conjurations , or other Magical Instruments or means , are but needy fellows , wanting living ; and therefore refer their words to the Devil , because they would seem to know somewhat more than the common people . It is marvel that Papists do affirm , that their Holy-water , Crosses , or Bugs-words have such virtue and violence , as to drive away Devils ; so as they dare not approach to any place or person besmeared with such stuffe ; when as it appeareth in the Gospel , That the Devil presumed to assault and tempt Christ himself : For the Devil indeed most earnestly busieth himself to seduce the godly ; as for the Wicked , he maketh reckoning and just accompt of them as of his own already . But let us go on forward in our Refutation . CHAP. XL. How Conjurors have beguiled Witches ; what books they carry about to procure credit to their Art ; wicked assertions against Moses and Joseph . THus you see that Conjurors are no small fools : For whereas Witches being poor and needy , go from door to door for relief , have they never so many Toads or Cats at home , or never so much Hogs-dung and Charvil about them , or never so many Charmes in stone ; these Conjurors ( I say ) have gotten them offices in the Church of Rome , whereby they have obtained authority and great estimation . And further to add credit to that Art , these Conjurors carry about at this day , books entituled under the names of Adam , Abel , Toby , and Enoch ; which Enoch they repute the most divine fellow in such matters . They have also among them books of Zachary , Paul , Honorius , Cyprian , Jerome , Jeremy , Albert , and Thomas : also , of the Angels , Riziel , Razael , and Raphael ; and doubtless these were such books as were said to have been burnt in the lesser Asia . And for their further credit they boast , that they must be and are skilful and learned in these Arts , to wit , ars Almadel , ars Notoria , ars Bulaphiae , ars Arthephii , ars Pomena , ars Revelationis , &c. Yea , these Conjurors in corners stick ( with Justine ) to report and affirm , That Joseph who was a true figure of Christ that delivered and redeemed us , was learned in these arts , and thereby prophesied and expounded Dreams ; and that those arts came to him from Moses , and finally from Moses to them : which thing both Pliny and Tacitus affirm of Moses . Also Strabo in his Cosmographie maketh the very like blasphemous report ; and likewise Apollonius Molon , Possidonius , Lysimachus and Appian term Moses both a Magician and a Conjuror , whom Eusebius confuteth with many notable arguments : For Moses differed as much from a Magician , as truth from falshood , and piety from vanity ; for in truth , he confounded all Magick , and made the world see , and the cunningest Magicians of the earth confess , That their own doings were but illusions , and that his miracles where wrought by the finger of God. But that the poor old Witches knowledge reacheth thus far , ( as Danaus affirmeth it doth ) is untrue ; for their furthest fetches that I can comprehend , are but to fetch a pot of milk , &c. from their neighbours house , half a mile distant from them . CHAP. XLI . All Magical Arts confuted by an argument concerning Nero ; what Cornelius Agrippa and Carolus Gallus have written thereof , and proved by experience . SUrely Nero proved all these Magical Arts to be vain and fabulous lyes , and nothing but Cosenage and Knavery . He was a notable Prince , having gifts of nature enough to have conceived such matters , treasure enough to have imployed in the search thereof , he made no conscience therein , he had singular conferences thereabout , he offered , and would have given half his Kingdom to have learned those things which he heard might be wrought by Magicians ; he procured all the cunning Magicians in the world to come to Rome , he searched for books also , and all other things necessary for a Magician ; and never could find any thing in it but Cosenage and Legierdemain . At length he met with one Tiridates , the great Magician , who having with him all his companions , and fellow Magicians , Witches , Conjurors and Coseners , invited Nero to certain Magical Banquets and Exercises ; Which when Nero required to learn , he ( to hide his cosenage ) answered that he would not , nor could not teach him , though he would have given him his Kingdom . The matter of his refusal ( I say ) was , least Nero should espy the cosening devices thereof . Which when Nero conceived , and saw the same , and all the residue of that Art to be vain , lying and ridiculous , having only shadows of truth , and that their Arts were only venefical , he prohibited the same utterly , and made good and strong laws against the use and practises thereof , as Pliny and others do report . It is marvel that any man can be so much abused , as to suppose that Satan may be commanded , compelled , or tyed to the power of man ; as though the Devil would yield to man , beyond nature , that will not yield to God his Creator , according to the rules of Nature . And in so much as there be ( as they confess ) good Angels as well as bad , I would know why they call up the Angels of Hell , and not call down the Angels of Heaven . But this they answer ( as Agrippa saith ) Good Angels ( forsooth ) do hardly appear , and the other are ready at hand . Here I may not omit to tell you how Cornelius Agrippa bewrayeth , detecteth , and defaceth this Art of Conjuration , who in his youth travelled into the bottom of all these Magical Sciences , and was not only a great Conjuror and Practiser thereof , but also wrote cunningly De occulta Philosophia . Howbeit afterwards in wiser age , he recanteth his opinions , and lamenteth his follies in that behalf , and discovereth the impiety and vanities of Magicians , and Inchanters , which boast they can do Miracles ; which action is now ceased ( saith he ) and he assigneth them a place with Jannes and Jambres , affirming , That this Art teacheth nothing but vain toyes for a shew . Carolus Gallus also saith , I have tryed oftentimes , by the Witches and Conjurers themselves , that their Arts , ( especially those which do consist of Charms , Impossibilities , Conjurations , and Witchcrafts , whereof they were wont to boast ) to be meer foolishness , doting lyes and dreams . I for my part can say as much , but I delight not to alleadge mine own proofs and authorities ; for that mine adversaries will say they are partial , and not indifferent . CHAP. XLII . Of Solomons Conjurations , and of the Opinion conceived of his cunning and practice therein . IT is affirmed by sundry Authors , that Solomon was the first inventer of those Conjurations ; and thereof Josephus is the first reporter , who in his first Book De Judaeorum antiquitatibus , cap. 22. rehearseth soberly this story following ; which Polydore Virgil , and many other repeat verbatim , in this wise , and seem to credit the fable , whereof there is scant a true word . Solomon was the greatest Philosopher , and did , Philosophize about all things , and had the full and perfect knowledge of all their properties : but he had that gift given from above to him , for the profit and health of mankind ; which is effectual against Devils . He made also Inchantments wherewith diseases are driven away ; and left divers manners of Conjurations written , whereunto the Devils giving place are so driven away , that they never return . And this kind of healing is very common among my Country-men ; for I saw a neighbour of mine , one Eleazer , that in the presence of Vespasian and his Sons , and the rest of the Souldiers , cured many that were possessed with Spirits . The manner and order of his cure was this . He did put unto the nose of the possessed a Ring , under the seal whereof was inclosed a kind of root , whose vertue Solomon declared , and the savour thereof drew the Devil out at his nose ; so as down fell the man , and then Eleazer conjured the Devil to depart , and to return no more to him . In the mean time he made mention of Solomon , reciting incantations of Solomons own making . And then Eleazer being willing to shew the standers by his cunning , and the wonderful efficacy of his Art , did set not far from thence , a Pot or Bason full of Water , and commended the Devil that went out of the man , that by the overthrowing thereof , he would give a sign to the beholders , that he had utterly forsaken and left the man. Which thing being done , none there doubted how great Solomons knowledge and wisdom was . Wherein a juggling knack was produced , to confirm a cogging cast of knavery or cosenage . Another story of Solomons Conjuration I find cited in the sixt lesson , read in the Church of Rome upon S. Margarets day , far more ridiculous than this . Also Peter Lombarb , Master of the Sentences , and Gratian his Brother , the Compiler of the Golden Decrees ; and Durandus in his Rationale Divinorum , do all soberly affirm Solomons cunning in this behalf ; and specially this tale ; to wit , That Solomon inclosed certain thousand Devils in a brazen Bowl , and left it in a deep hole or lake , so as afterwards the Babylonians found it , and supposing there had been gold or silver therein , brake it , and out flew all the Devils , &c. And that this fable is of credit , you shall perceive , in that it is thought worthy to be read in the Romish Church , as parcel of their Divine Service . Look in the Lessons of the day of S. Margaret the Virgin , and you shall find these words Verbatim ; which I the rather recite , because it serveth me for divers turns ; to wit , for Solomons Conjurations ; for the tale of the Brazen Vessel , and for the Popes Conjurations , which extended both to Faith and Doctrin , and to shew of what credit their Religion is , that so shamefully is stained with lyes and fables . CHAP. XLIII . Lessons read in all Churches , where the Pope hath authority , on S. Margarets day , translated into English , word for word . HOly Margaret required of God , that she might have a conflict face to face with her secret enemy the Devil ; and rising from prayer , she saw a terrible Dragon , that would have devoured her , but she made the sign of the Cross , and the Dragon burst in the midst . Afterwards , she saw another man sitting like a Niger , having his hands bound fast to his knees , she taking him by the hair of the head , threw him to the ground , and set her foot on his head ; and her prayers being made , a light shined from heaven into the prison where she was , and the Cross of Christ was seen in Heaven , with a Dove sitting thereon , who said , Blessed art thou O Margaret , the gates of Paradise attend thy coming . Then she giving thanks to God , said to the Devil , Declare to me thy name . The Devil said , Take away thy foot from my head , that I may be able to speak , and tell thee : which being done , the Devil said , I am Veltis , one of them whom Solomon shut in the Brazen Vessel , and the Babylonians coming , and supposing there had been gold therein , brake the Vessel , and then we flew out , ever since lying in wait to annoy the just . But seeing I have recited a part other story , you shall also have the end thereof ; for at the time of her execution this was her prayer following : Grant therefore O Father , that whosoever writeth , readeth , or heareth my passion , or maketh memorial of me , may deserve pardon for all his sins : whosoever calleth on me , being at the point of death , deliver him out of the hands of his adversaries . And I also require , O Lord , that whosoever shall build a Church in the honour of me , or ministreth unto me any Candles * of his just labour , let him obtain whatsoever he asketh for his health . Deliver all Women in travell that call upon me , from the danger thereof . Her prayer ended , there were many great thunder-claps , and a Dove came down from heaven , saying , Blessed art thou O Margaret the Spouse of Christ : Such things as thou hast asked , are granted unto thee ; therefore come thou into everlasting rest , &c. Then the hangman ( though she did bid him ) refused to cut off her head : to whom she said , Except thou do it , thou canst have no part with me ; and then lo he did it , &c. But sithence I have been , and must be tedious , I thought good to refresh my Reader with a lamentable story , depending upon the matter precedent , reported by many grave Authors , word for word , in manner and form following . CHAP. XLIV . A delicate story of a Lombard , who by S. Margarets example would needs fight with a real Devil . THere was ( after a Sermon made , wherein this Story of S. Margaret was recited , for in such stuffe consisted not only their Service , but also their Sermons in the blind time of Popery ; ) there was , I say , a certain young man being a Lombard , whose simplicity was such , as he had no respect unto the commodity of worldly things , but did altogether affect the salvation of his soul , who hearing how great S. Margarets triumph was , began to consider with himself , how full of sleights the Devil was . And among other things thus he said , O that God would suffer , that the Devil might fight with me hand to hand in visible form ! I would then surely in like manner overthrow him , and would fight with him till I had the victory . And therefore about the twelf hour he went out of the Town , and finding a convenient place where to pray , secretly kneeling on his knees , he prayed among other things , That God would suffer the Devil to appear unto him in visible form , that according to the example of S. Margaret , he might overcome him in battell . And as he was in the midst of his prayers , there came into that place a Woman with a hook in her hand , to gather certain herbs which grew there , who was dumb born . And when she came into the place , and saw the young man among the herbs , on his knees , she was afraid and waxed pale , and going back she roared in such sort , as her voyce could not be understood , and with her head and fists made threatning signes unto him . The young man seeing such an ill-favoured foul quean , that was for age decrepit and full of wrinkles , with a long body , lean of face , pale of colour , with ragged cloathes , crying very loud , and having a voyce not understandable , threatning him with the hook which she carryed in her hand ; he thought surely it had been no Woman , but a Devil appearing unto him in the shape of a Woman , and thought God had heard his prayers . For the which causes he fell upon her lustily , and at length threw her down to the ground , saying , Art thou come thou cursed Devil , art thou come ? No , no , thou shalt not overthrow me in visible fight , whom thou hast often overcome in visible temptations . And as he spake these words , he caught her by the hair , and drew her about , beating her sometimes with his hands , sometimes with his heels , and sometimes with the hook so long , and wounded her so sore , that he left her a dying . At the noise whereof , many people came running unto them , and seeing what was done , they apprehended the young man , and thrust him into a vile prison . S. Vincent , by virtue of his holiness , understanding all this matter , caused the body that seemed dead to be brought unto him , and thereupon ( according to his manner ) he laid his hand upon her , who immediately revived , and he called one of his Chaplains to hear her confession . But they that were present , said to the man of God , That it were altogether in vain so to do , for that she had been from her nativity dumb , and could neither hear nor understand the Priest , neither could in words confess her sins . Notwithstanding , S. Vincent bad the Priest hear her Confession , affirming , that she should very distinctly speak all things unto him . And therefore , whatsoever the man of God commanded , the Priest did confidently accomplish and obey ; and as soon as the Priest approached unto her , to hear her Confession , she , whom all Cathalonia knew to be dumb born , spake and confessed her self , pronouncing every word as distinctly , as though she had never been dumb . After her Confession , she required the Eucharist , and extream Unction to be ministred unto her , and at length she commended her self to God ; and in the presence of all that came to see that miracle , she spak as long as she had any breath in her body . The young man that killed her being saved from the gallows by S. Vincents means , and at his intercession , departed home into Italy . This story last rehearsed is found in Speculo exemplorum , and repeated also by Robert Carocul Bishop of Aquinas , and many others , and preached publickly in the Church of Rome . CHAP. XLV . The Story of Saint Margaret proved to be both ridiculous and impious in every point . FIrst , that the story of S. Margaret is a fable , may be proved by the incredible , impossible , foolish , impious , and blasphemous matters contained therein , and by the ridiculous circumstance thereof . Though it were cruelly done of her to beat the Devil , when his hands was bound ; yet it was courteously done of her , to pull away her foot at his desire . He could not speak so long as she trod on his head , and yet he said , Tread off , that I may tell you what I am . She saw the Heavens open , and yet she was in a close Prison . But her sight was very clear , that could see a little Dove sitting upon a Cross so far off . For Heaven is higher than the Sun , and the Sun when it is nearest to us , is 3966000. miles from us . And she had a good pair of ears that could hear a Dove speak so far off . And she had good luck , that S. Peter , who ( they say ) is Porter , or else the Pope , who hath more doings than Peter , had such before as to stay at the gates so long for her . Solomon provided no good place , neither took good order with his brazen bowl . I marvel how they escaped that let out the Devils . It is marvel also that they melted it not with their breath long before ; for the Devils carry Hell and Hell fire about with them alwayes : in so much as ( they say ) they leave ashes evermore where they stand . Surely she made in her Prayer an unreasonable request , but the date of her Patent is out ; for I believe that whosoever at this day shall burn a pound of good Candles before her , shall be never the better , but three pence the worse . But now we may find in St. Margarets life , who it is that is Christs wife ; whereby we are so much wiser than we were before . But look in the life of S. Katherine , in the golden Legend , and you shall find that he was also marryed to S. Katherine , and that our Lady made the marriage , &c. An execellent authority for Bigamie . Here I will also cite another of their notable stories , or miracles of authority , and so leave shaming of them , or rather troubling you the Readers thereof . Neither would I have written these fables , but that they are authentick among the Papists , and that we that are Protestants may be satisfied , as well of Conjurors and Witches miracles , as of others ; for the one is as gross as the other . CHAP. XLVI . A pleasant Miracle wrought by a Popish Priest . WHat time the Waldenses Heresies began to spring , certain wicked men , being upheld and maintained by Diabolical vertue , shewed certain signs and wonders , whereby they strengthened and confirmed their Heresies , and perverted in Faith many faithful men ; for they walked on the water and were not drowned . But a certain Catholick Priest seeing the same , and knowing that true signs could not be joyned with false doctrine , brought the body of our Lord , with the Pix , to the Water , where they shewed their power and vertue to the people , and said , in the hearing of all that were present , I conjure thee O Devil , by him , whom I carry in my hands , that thou exercise not these great Visions and Phantasies by these men , to the drowning of this people . Notwithstanding these words , when they walked still on the water , as they did before , the Priest in a rage threw the body of our Lord , with the Pix , into the River , and by and by ; so soon as the Sacrament touched the Element , the Phantasie gave place to the Verity ; and they being proved and made false , did sink like lead to the bottom , and were drowned ; the Pix with the Sacrament immediately was taken away by an Angel. The Priest seeing all these things , was very glad of the Miracle , but for the loss of the Sacrament he was very pensive , passing away the whole night in tears and mourning : in the morning he found the Pix with the Sacrament upon the Altar . CHAP. XLVII . The former Miracle confuted , with a strange story of St. Lucy . HOw glad Sir John was now , it were folly for me to say . How would he have plagued the Devil that threw his God in the River to be drowned ? But if other had had no more power to destroy the Waldenses with Sword and Fire , than this Priest had to drown them with his conjuring Box and cosening Sacraments , there should have been many a life saved . But I may not omit one fable , which is of authority , wherein though there be no Conjuration expressed , yet I warrant you there was cosenage both in the doing and telling thereof . * You shall read in the lesson on Saint Lucies dayes , that she being condemned , could not be removed from the place with a teem of Oxen , neither could any fire burn her , insomuch as one was fain to cut off her head with a Sword , and yet she could speak afterward as long as she list . And this passeth all other miracles , except it be that which Bodin and M. Mal. recite out of Nider , of a Witch that could not be burned , till a scroll was taken away from where she hid it , betwixt her skin and flesh . CHAP. XLVIII . Of Visions , Noises , Apparitions , and imagined Sounds , and of other Illusions of wandering Souls , with a confutation thereof . MAny through Melancholy do imagine , that they see or hear Visions , Spirits , Ghosts , strange Noises , &c. as I have already proved before , at large . Many again through fear proceeding from a cowardly nature and complexion , or from an effeminate and fond bringing up , are timerous and afraid of Spirits , and bugs , &c. Some through imperfection of sight also are afraid of their own shadows , and ( as Aristotle saith ) see themselves sometime as it were in a Glass . And some through weakness of body have such imperfect imaginations . Drunken men also sometimes suppose they see trees walk , &c. according to that which Solomon saith to the drunkards , Thine eyes shall see strange visions , and marvellous appearances . In all ages Monks and Priests have abused and bewitched the world with counterfeit Visions ; which proceeded through idleness , and restraint of marriage , whereby they grew hot and lecherous , and therefore devised such means to compass and obtain their loves . And the simple people being then so superstitious , would never seem to mistrust , that such holy men would make them Cuckholds , but forsook their beds in that case , and gave room to the Clergy . Item , little children have been so scared with their mothers maids , that they could never after endure to be in the dark alone , for fear of bugs . Many are deceived by Glasses through Art Perspective . Many hearkening unto false reports , conceive and believe that which is nothing so . Many give credit to that which they read in Authors . But how many Stories and Books are written of walking Spirits and Souls of men , contrary to the Word of God , a reasonable volum cannot contain . How common an opinion was it among the Papists , that all souls walked on the earth , after they departed from their bodies ? In so much as it was in the time of Popery a usual matter , to desire sick people on their death-beds , to appear to them after their death , and to reveal their estate . The Fathers and ancient Doctors of the Church were too credulous herein , &c. Therefore no marvel though the common simple sort of men , and least of all , that women be deceived herein . God in times past did send down visible Angels and Appearances to men ; but now he doth not so . Through ignorance of late in Religion , it was thought that every Church-yard swarmed with souls and Spirits : but now the Word of God being more free , open , and known , those conceits and illusions are made more manifest and apparent ; &c. The Doctors , Councels , and Popes , which ( they say ) cannot err , have confirmed the walking , appearing , and raising of Souls . But where find they in Scriptures any such doctrine ; And who certified them , that those appearances were true ? Truly all they cannot bring to pass , that the lyes which have been spread abroad herein , should now begin to be true , though the Pope himself subscribe , seal , and swear thereunto never so much . Where are the souls that swarmed in times past ? Where are the Spirits ? Who heareth their noises ? Who seeth their Visions ? Where are the Souls that made such moan for Trentals , whereby to be eased of the pains in Purgatory ? Are they all gone into Italy , because Masses are grown dear here in England ? Mark well this illusion , and see how contrary it is unto the Word of God. Consider how all Papists believe this illusion to be true , and how all Protestants are driven to say it is and was Popish illusion . Where be the Spirits that wandered to have burial for their bodies ? For many of those walking Souls went about their business . Do you not think , that the Papists shew not themselves godly Divines , to preach and teach the people such doctrine ; and to insert into their Divine Service such fables as are read in the Romish Church , all Scripture giving place thereto for the time ? You shall see in the lessons read there upon S. Stevens day , that Gamaliel Nicodemus his kinsman , and Abdias his son , with his friend S. Steven , appeared to a certain Priest , called Sir Lucian , requesting him to remove their bodies , and to bury them , in some better place ( for they had lien from the time of their death , until then , being in the reign of Honorius the Emperor ; to wit , four hundred years buryed in the field of Gamaliel ) who in that respect said to Sir Lucian ; Non mei solummodo causa solicitus sum , sed potius pro illis qui mecum sunt ; that is , I am not only careful for my self , but chiefly for those my friends that are with me . Whereby the whole course may be perceived to be a false practice , and a counterfeit vision , or rather a lewd invention . For in Heaven mens souls remain not in sorrow and care ; neither study they there how to compass and get a worshipful burial here in earth . If they did , they would not have foreslowed it so long ; Now therefore let us not suffer our selves to be abused any longer , either with Conjuring Priests , or Melancholical Witches ; but be thankful to God that he hath delivered us from such blindness and error . CHAP. XLIX . Cardanus Opinion of strange Noises , how counterfeit Visions grow to be credited ; of Popish Appearances ; of Pope Boniface . CArdanus speaking of Noises , among other things , saith thus ; a noise is heard in your house ; it may be a Mouse , a Cat , or a Dog among dishes ; it may be a counterfeit , or a theif indeed , or the fault may be in your ears . I could recite a great number of Tales , how men have even forsaken their houses , because of such apparitions and noises : and all hath been by meer and rank knavery . And wheresoever you shall hear , that there is in the night season such rumbling and fearful noises , be you well assured that it is flat knavery , performed by some that seemeth most to complain , and is least mistrusted . And hereof there is a very Art , which for some respects I will not discover . The Devil seeketh dayly as well as nightly whom he may devour , and can do his feats as well by day as night , or else he is a young Devil , and a very bungler . But of all other coseners , these Conjurers are in the highest degree , and are most worthy of death for their blasphemous impiety . But that these Popish Visions and Conjurations used as well by Papists , as by the Popes themselves , were mere cosenages ; and that the tales of the Popes recited by Bruno and Platina , of their magical devices , were but plain cosenages and knaveries , may appear by the History of Bonifacius the eight , who used this kind of inchantment , to get away the Popedom from his predecessor Coelestinus . He counterfeited a voyce through a Cane-reed , as though it had come from Heaven , perswading him to yield up his Authority of Popeship , and to institute therein and Bonifacius , a worthy man : otherwise he threatned him with damnation , and therefore the fool yielded it up accordingly to the said Bonifacius , An. 1264. of whom it was said ; He came in like a Fox , lived like a Woolf , and dyed like a Dog. There be innumerable examples of such Visions , which when they are not detected , go for true stories : and therefore when it is answered that some are true tales , and some are false , until they be able to shew forth before your eyes one matter of truth , you may reply upon them with this distinction ; to wit , visions tryed are false visions , undecided and untryed are true . CHAP. L. Of the noise or sound of Eccho , of one that narrowly escaped drowning thereby , &c. ALas ! how many natural things are there so strange , as to many seem miraculous ; and how many counterfeit matters are there , that to the simple seem yet more wonderful ! Cardane telleth of one Comansis , who coming late to a Rivers side , not knowing where to pass over , cryed out alowd for some body to shew him the Foord : who hearing an Eccho to answer according to his last word , supposing it to be a man that answered him and informed him of the way , he passed through a River , even there where was a deep whirl-pool , so as he hardly escaped with his life ; and told his friends , that the Devil had almost perswaded him to drown himself . And in some places these noises of eccho are far more strange than other , specially at Ticinum in Italy , in the great hall , where it rendereth sundry and manifold noises or voyces , which seem to end so lamentably , as it were a man that lay a dying : so as few can be perswaded that it is the eccho , but a a Spirit that answereth . The noise at Winchester was said to be a very miracle , and much wondering was there at it , about the year 1569. though indeed a meer natural noise ingendered of the wind , the concavity of the place , and other instrumental matters helping the sound to seem strange to the hearers ; specially to such as would add new reports to the augmentation of the wonder . CHAP. LI. Of Theurgie , with a Confutation thereof ; a Letter sent to me concerning these matters . THere is yet another Art professed by these cosening Conjurors , which some fond Divines affirm to be more honest and lawful than Necromancy , which is called Theurgie ; wherein they work by good Angels . Howbeit , their Ceremonies are altogether Papistical and Superstitious , consisting in cleanliness partly of the mind , partly of the body , and partly of things about and belonging to the body ; as in the skin , in the apparel , in the house , in the vessel and housholdstuffe , in Oblations and Sacrifices ; the cleanliness whereof they say , doth dispose men to the contemplation of heavenly things . They cite these words of Esay for their authority ; to wit : Wash your selves and be clean , &c. In so much as I have known divers superstitious persons of good account , which usually washed all their Apparel upon conceits ridiculously . For uncleanliness ( they say ) corrupteth the air , infecteth man , and chaseth away clean sprits . Hereunto belongeth the Art of Almadel , the Art of Paul , the Art of Revelations , and the Art of Notary , But ( as Agrippa saith ) the more divine these Arts seem to the ignorant , the more damnable they be . But their false assertions , their presumptions to work miracles , their characters , their strange names , their diffuse phrases , their counterfeit holiness , their Popish ceremonies , their foolish words mingled with impiety , their barbarous and unlearned order of construction , their shameless practices , their paltery stuffe , their secret dealing , their beggarly life , their bargaining with fools , their cosening of the simple , their scope and drift for money , doth bewray all their Art to be counterfeit cosenage . And the more throughly to satisfie you herein , I thought good in this place to insert a Letter , upon occasion sent unto me , by one which at this present time lieth as a prisoner condemned for this very matter in the Kings-bench , and reprieved by her Majesties mercy , through the good mediation of a most noble and vertuous personage , whose honourable and godly disposition at this time I will forbear to commend as I ought . The person truly that wrote this letter seemeth unto me a good body , well reformed , and penitent , nor expecting any gains at my hands , but rather fearing to speak that which he knowetn further in this matter , lest displeasure might ensue and follow . The Copy of a Letter sent unto me R. S. by T. E. Master of Arts , and practiser both of Physick , and also in times past , of certain vain Sciences ; now condemned to die for the same : wherein he openeth the truth touching these deceits . Master R. Scot , according to your request , I have drawn out certain abuses worth the noting , touching the work you have in hand ; things which I my self have seen within these xxvi . years , among those which were counted famous and skilful in those Sciences . And because the whole discourse cannot be set down , without nominating certain persons , of whom some are dead and some living , whose friends remain yet of great credit : in respect thereof , I knowing that mine Enemies do already in number exceed my friends ; I have considered with my self , that it is better for me to stay my hand , than to commit that to the world , which may increase my misery more than relieve the same . Notwithstanding , because I am noted above a great many others to have had some dealings in those vain Arts and wicked practices ; I am therefore to signifie unto you , and I speak it in the presence of God , that among all those famous and noted practisers , that I have been conversant withall these xxvi . years , I could never see any matter of truth to be done in those wicked Sciences , but only meer cosenings and illusions . And they whom I thought to be most skilful therein , sought to see some things at my hands , who had spent my time a dozen or fourteen years , to my great loss and hindrance , and could never at any time see any one truth , nor sparkle of truth therein . Yet at this present I stand worthily condemned for the same ; for that contrary to my Princes Laws , and the Law of God , and also to mine own Conscience , I did spend my time in such vain and wicked studies and practices : being made and remaining a spectacle for all others to receive warning by . The Lord grant I may be the last ( I speak it from my heart ) and I wish it , not only in my native Countrey , but also through the whole face of the earth , specially among Christians . For mine own part , I lament my time lost , and have repented me five years past : at which time I saw a Book , written in the old Saxon tongue , by one Sir John Malborn a Divine of Oxonford , three hundred years past , wherein he openeth all the illusions and inventions of those Arts and Sciences : a thing most worthy the noting . I left the Book with the Parson of Slangham in Sussex , where if you send for it in my name , yon may have it . You shall think , your labour well bestowed , and it shall greatly further the good enterprize you have in hand , and there shall you see the whole Science throughly discussed , and all their illusions and cosenages deciphered at large . Thus craving pardon at your hands for that I promised you , being very fearful , doubtful , and loth to set my hand or name under any thing that may be offensive to the world , or hurtful to my self , considering my case , except I had the better warrant from my L. of Leicester , who is my very good Lord , and by whom next under God ( her Majestie only excepted ) I have been preserved ; and therefore loth to do any thing that may offend his Lordship ears . And so I leave you Worship to the Lord keeping , who bring you and all your actions to good end and purpose , to Gods glory , and to the profit of all Christians . From the Bench this 8. of March , 1582. Your Worships poor and desolate friend and servant , T.E. I sent for this Book of purpose , to the Parson of Slangham , and procured his best friends , men of great worship and credit , to deal with him , that I might borrow it for a time . But such is his folly and superstition , that although he confessed he had it , yet he would not lend it : albeit a friend of mine , being Knight of the Shire , would have given his word for the restitution of the same safe and sound . The conclusion therefore shall be this , whatsoever heretofore hath gone for currant , touching all these fallible Arts , whereof hitherto I have written in ample sort , be now counted counterfeit , and therefore not to be allowed , no not by common sense , much less by reason , which should sift such cloaked and pretended practices , turning them out of their rags and patched clowts , that they may appear discovered , and shew themselves in their nakedness . Which will be the end of every secret intent , privy purpose , hidden practice , and close device , have they never such shrowds and shelters for the time : and be they with never so much cautelousness and subtil circumspection clouded and shadowed , yet will they at length be manifestly detected by the light , according to that old rimed verse . Quicquid nix celat , solis calor omne revelat . Englished by Abraham Fleming : What thing soever Snow doth hide , Heat of the Sun doth make it spide . And according to the verdict of Christ , the true Nazarite , who never told untruth , but who is the substance and ground-work of truth it self , saying , Nihil est tam occultum quod non sit detegendum , Nothing is so secret , but it shall be known and revealed . BOOK XVI . CHAP. I. A Conclusion , in manner of an Epilogue , repeating many of the former Absurdities of Witchmongers Conciets , Confutation thereof , and of the Authority of James Sprenger , and Henry Institor , Inquisitors and Compilers of M. Mal. HItherto you have had delivered unto you , that which I have conceived and gathered of this matter . In the substance and principal parts whereof I can see no difference among the Writers hereupon , of what Countrey , Condition , Estate , or Religion soever they be ; but I find almost all of them to agree unconstancy , fables , and impossibilities ; scratching out of M. Mal. the substance of all their arguments : so as their Authors being disapproved , they must coin new stuffe , or go to their Grandams maids to learn more old wives Tales , whereof this Art of Witchcraft is contrived . But you must know that James Sprenger , and Henry Institor , whom I have bad occasion to alledge many times , were co-partners in the composition of that profound and learned Book called Malleus Maleficarum , and were the greatest Doctors of that Art : out of whom I have gathered matter and absurdity enough , to confound the opinions conceived of Witchcraft ; although they were allowed Inquisitors , and assigned by the Pope , with the authority and commendation of all the Doctors of the University of Collen , &c. to call before them , to imprison , to condemn , and to execute Witches ; and finally to seize and confiscate their goods . These two Doctors , to maintain their credit , and to cover their injuries , have published those same monstrous lyes , which have abused all Christendom , being spread abroad with such authority , as it will be hard to suppress the credit to their Writings , be they never so ridiculous and false . Which although they maintain and stir up with their own praises ; yet men are so bewitched , as to give credit unto them . For proof whereof I remember they write in one place of their said Book , that by reason of their severe proceedings against Witches , they suffered intolerable assaults , specially in the night , many times finding Needles , sticking in their Biggens , which were thither conveyed by Witches charms : and through their innocency and holiness ( they say ) they were ever miraculously preserved from hurt . Howbeit they affirm that they will not tell all , that might make to the manifestation of their holiness : for then should their own praise stink in their own mouths . And yet God knoweth their whole Book containeth nothing but stinking lyes and Popery . Which ground-work and foundation how weak and wavering it is , how unlike to continue , and how slenderly laid , a child may soon discern and perceive . CHAP. II By what means the Common People have been made believe in the Miraculous Works of Witches ; a definition of Witchcraft , and a description thereof . THe common people have been so assorted and bewitched , with whatsoever Poets have faigned of Witchcraft , either in earnest , in jest , or else in derision ; and with whatsoever lowd liers and coseners for their pleasures herein have invented , and with whatsoever tales they have heard from old doting women , or from their mothers maids , and with whatsoever the Grandfool their ghostly Father , or any other Morrow-Mass Priest had informed them ; and finally with whatsoever they have swallowed up through tract of time , or through their own timerous nature or ignorant conceit , concerning these matters of Hags and Witches : as they have so setled their opinion and credit thereupon , that they think it Heresie to doubt in any part of the matter ; specially because they find this word Witchcraft expressed in the Scriptures ; which is as to defend praying to Saints , because Sanctus , Sanctus , Sanctus is written , in Te Deum . And now to come to the definition of Witchcraft , which hitherto I did defer and put off purposely , that you might perceive the true nature thereof , by the circumstances , and therefore the rather to allow of the same , seeing the variety of other Writers . Witchcraft is in truth a cosening Art , wherein the Name of God is abused , prophaned , and blasphemed , and his power attributed to a vile creature . In estimation of the vulgar people , it is a supernatural work , contrived between a corporal old Woman , and a spiritual Divel . The manner thereof is so secret , mystical , and strange , that to this day there hath never been any credible witness thereof . It is incomprehensible to the wise , learned or faithful , a probable matter to children , fools , melancholick persons and Papists . The trade is thought to be impious . The effect and end thereof to be sometimes evil , as when thereby Man or Beast , Grass , Trees , or Corn , &c. is hurt ; sometimes good ; as whereby sick folks are healed , Theeves bewrayed , and true men come to their Goods , &c. The matter and instruments wherewith it is accomplished , are words , charms , signs , images , characters , &c. The which words although any other creature do pronounce , in manner and form as they do , leaving out no circumstance requisite or usual for that action , yet none is said to have the grace or gift to perform the matter , except she be a Witch , and so taken , either by her own consent , or by others imputation . CHAP. III. Reasons to prove that words and Characters are but Bables , and that Witches cannot do such things as the multitude supposeth they can ; their greatest wonders proved trifles ; of a young Gentleman cosened . THat Words , Characters , Images , and such other trinkets , which are thought so necessary Instruments for Witchcraft ( as without the which no such thing can be accomplished ) are but bables devised by coseners , to abuse the people withal , I trust I have sufficiently proved . And the same may be further and more plainly perceived by these short and compendious reasons following . First , In that the Turks and Infidels , in their Witchcraft , use both other words , and other characters than our Witches do , and also such as are most contrary . In so much as , if ours be bad , in reason theirs should be good . If their Witches can do any thing , ours can do nothing . For as our Witches are said to renounce Christ , and despise his Sacraments ; so do the other forsake Mahomet and his Laws , which is one large stept to Christianity . It is also to be thought , that all Witches are Coseners ; when Mother Bungie , a principal Witch , so reputed , tryed , and condemned of all men , and continuing in that exercise and estimation many years ( having cosened and abused the whole Realm , in so much as there came to her , Witchmongers from all the furthest parts of the Land , she being in divers Books set out with authority , registred and chronicled by the name of the great Witch of Rochester , and reputed among all men for the chief ring-leader of all other Witches ) by good proof is found to be a meer cosener ; confessing in her death-bed freely , without compulsion or inforcement , that her cunning consisted only in deluding and deceiving the people : saving that she had ( towards the maintenance of her credit in that cosening trade ) some sight in Physick and Surgery , and the assistance of a friend of hers , called Heron , a professor thereof . And this I know , partly of mine own knowledge , and partly by the testimony of her husband , and others of credit , to whom ( I say ) in her death-bed , and at sundry other times she protested these things ; and also that she never had indeed any material Spirit or Devil ( as the voyce went ) nor yet knew how to work any supernatural matter , as she in her life time made men believe she had and could do . The like many be said of one T. of Canterbury , whose name I will not literally discover , who wonderfully abused many in these parts , making them think he could tell where any thing lost became , with divers other such practices , whereby his fame was farr beyond the others . And yet on his death-bed he confessed , that he knew nothing more then any other , but by sleight and devices , without the assistance of any Devil or Spirit , saving the Spirit of cosenage : and this did he ( I say ) protest before many of great honesty , credit , and wisdom , who can witness the same , and also gave him good commendations for his godly and honest end . Again , who will maintain , that common Witchcrafts are not Cosenages , when the great and famous Witchcrafts , which had stoln credit not only from all the common people , but from men of great wisdom and authority , are discovered to be beggerly sleights of cosening varlots : Which otherwise might and would have remained a perpetual objection against me . Were there not * three images of late years found in a dunghil , to the terrour and astonishment of many thousands ? In so much as great matters were thought to have been pretended to be done by Witchcraft . But if the Lord preserve those person ; ( whose destruction was doubted to have been intended thereby ) from all other the lewd practices and attempts of their enemies , I fear not , but they shall easily withstand these and such like devices , although they should indeed be practised against them . But no doubt , if such bables could have brought those matters of mischief to pass , by the hands of Traitors , Witches , it Papists we should long since have been deprived of the most excellent jewel and comfort that we enjoy in this world . Howbeit , I confess , that the fear , conceit , and doubt of such mischievous pretences may breed inconvenience to them that stand in aw of the same . And I wish , that even for such practices , though they never can or do take effect , the practisers be punished with all extremity ; because therein is manifested a traiterous heart to the Queen , and a presumption against God. But to return to the discovery of the foresaid Knavery and Witchcraft . So it was that one old Cosenor wanting money , devised or rather practised ( for it is a stale device ) to supply his want , by promising a young Gentleman , whose humor he thought would that way be well served , that for the sum of forty pounds he would not fail by his cunning in that Art of Witchcraft , to procure unto him the love of any three women whom he would name , and of whom he should make choice at his pleasure . The young Gentleman being abused with his cunning devices , and too hastily yielding to that motion , satisfied this cunning mans demand of money . Which , because he had it not presently to disburse , provided for him at the hands of a friend of his . Finally , this Cunning man made the three puppets of Wax . &c. leaving nothing undone that appertained to the cosenage , until he had buried them , as you have heard . But I omit to tell what ado was made hereof , and also what reports and lies were bruited ; as what white Dogs and black Dogs there were seen in the night season passing through the watch , maugre all their force and preparation against them ! &c. But the young Gentleman , who for a little space remained in hope mixed with joy and love , now through tract of time hath those his felicities powdred with doubt and despair . For instead of atcheiving his love , he would gladly have obtained his money . But because he could by no means get either the one or the other ( his money being in hucksters handling , and his sute in no better forwardness ) he revealed the whole matter , hoping by that means to recover his money ; which he neither can yet get again , nor hath payed it where he borrowed . But till trial was had of his simplicity , or rather folly herein , he received some trouble himself hereabout , though now dismissed . CHAP. IV. Of one that was so bewitched that he could read no Scriptures but Canonical , of a Divel that could speak Latine , a proof that Witchcraft is flat Cosenage . HEre I may aptly insert another miracle of importance , that happened within the compass of a childs remembrance , which may induce any reasonable body to conceive , that these supernatural actions are but fables and cosenages . There was one , whom for some respects I name not , that was taken blind , deaf , and dumb , so as no Physitian could help him . That man ( forsooth ) though he was ( as is said ) both blind , dumb , and deaf , yet could he read any Canonical Scriptures ; but as for Apocrypha , he could read none : wherein a Gods Name consisted the miracle ? But a leaf of Apocrypha being extraordinarily inserted among the Canonical Scriptures , he read the same as Authentick ; wherein his knavery was bewrayed . Another had a Devil , that answered men to all questions . Marry her Devil could understand no Latine , and so was she ( and by such means all the rest may be ) bewrayed . Indeed our witching Writers say , that certain Devils spaek only the language of that Countrey where they are resiant , as French , or English , &c. Furthermore in my conceit , nothing proveth more apparently that Witchcraft is cosenage , and that Witches Instrument are but ridiculous Bables , and altogether void of effect ; than when learned and godly Divines in their serious writings , produce experiments as wrought by Witches , and by Devils at Witches commandements : which they expound by miracles , although indeed meer trifles . Whereof they conceive amiss , being overtaken with credulity . CHAP. V. Of the Divination of the Sive and Sheers , and by the Book and Key , Hemingius his opinion thereof confuted ; a Bable to know what is a clock ; of certain Jugling knacks ; manifold reasons for the overthrow of Witches and Conjurors , and their cosenages ; of the Devils transformations of Ferrum candens , &c. TO pass over all the fables , which are vouched by the Popish Doctors , you shall hear the words of N. Heminguis , whose zeal and learning otherwise I might justly commend : howbeit I am sorry and ashamed to see his ignorance and folly in this behalf . Neither would I have bewrayed it , but that he himself , among other absurdities concerning the maintenance of Witches Omnipotency , hath published it to his great discredit . Popish Priests ( saith he ) as the Chaldaeans used the Divination by Sive and Sheers for the detection of theft , do practice with a Psalter and a Key fastened upon the 49. Psalm , to discover a Thief , and when the names of the suspected persons are orderly put into the Pipe of the Key , at the reading of these words of the Psalm [ If thou suwest a Theef , thou didst consent unto him ] the Book will wagge and fall out of the fingers of them that hold it , and he whose name remaineth in the Key must be the theef . Hereupon Hemingius inferreth , that although conjuring Priests and Witches bring not this to pass by the absolute words of the Psalm , which tend to a far other scope ; yet Satan doth nimbly , with his invisible hand , give such a twitch to the Book , as also in the other case , to the Sive and the Sheers , that down falls the Book and Key , Sive and Sheers , upstarts the Theef , and away runneth the Devil laughing , &c. But alas , Hemingius is deceived , as not perceiving the conceit , or rather the deceit thereof . For where he supposeth those actions to be miraculous , and done by a Devil , they are in truth meer bables wherein consisteth not so much as Legierdemain . For every Carter may conceive the sleight hereof ; because the Book and Key , Sive and Sheers , being stayed up in that order , by natural course of necessity must within that space ( by means of the air , and the pulse beating at the singers end ) turn and fall down . Which experience being known to the Witch and Conjuror , she or he do form and frame their prophesse accordingly ; as whosoever maketh proof thereof shall manifestly perceive it . By this art , practice , or experience , you shall know what it is a clock , if you hold between your finger and your thumb a thred of six or seven inches long , unto the other end whereof is tyed a gold Ring , or some such like thing ; in such sort as upon the beating of your Pul●● , and the moving of the Ring , the same may strike upon either side of a Goblet or Glass . These things are ( I confess ) Witchcraft , because the effect or event proceedeth not of that cause which such coseners say , and others believe they do . As when they lay a medicine for the Ague , &c. to a childs wrists , they also pronounce certain words or charms , by vertue whereof ( they say ) the child is healed ; whereas indeed the medicine only doth the feat . And this is also a silly Jugglers knack , which wanteth legier demain , whom you shall see to thrust a pin , or small knife , through the head and brain of a Chicken or Pullet , and with certain mystical words seem to cure him ; whereas , though no such words were spoken , the Chicken would live , and do well enough , as experience teacheth and declareth . Again , When such as have maintained the Art and Profession of Conjuring , and have written thereupon most cunningly , have published recantations , and confessed the deceits thereof , as Cornelius Agrippa did , why should we defend it ? Also , when Heathen Princes , of great renown , authority and learning , have searched with much industry and charge , the knowledge and secrecy of Conjuration and Witchcraft , and finally found by experience all to be false and vain that is reported of them , as Nero , Julianus Apostata , and Valence did ; why should we seek for further trial , to prove Witchcraft and Conjuration to be cosenage ? Also , when the miracles imputed unto them , exceed in quantity , quality and number , all the miracles that Christ wrought here upon earth , for the establishing of his Gospel , for the confirmation of our faith , and for the advancement of his glorious Name ; what good Christian will believe them to be true ? And when Christ himself saith ; The works that I do , no man else can accomplish ; why should we think that a foolish old Woman can do them all , and many more ? Also , when Christ knew not these Witches , nor spake one word of them in all time of his being here upon earth , having such necessary occasion ( if at least wise they with their familiars could do as he did by the Spirit of God , as is constantly affirmed ) why should we suppose that they can do as they say , but rather that they are deceivers ? When they are fain to say , that Witches wrought not in that Art , all those thirty three years that Christ lived , and that there were none in Jobs time , and that the cosening Oracles are now ceased ; who seeth not they are witless , and madde fools that maintain it ? When all the mischiefs are accomplished by poysons and natural means , which they affirm to be brought to pass by words , it manifesteth to the world their cosenage . When all the places of Scripture , which Witchmongers allow for the proof of such Witches , are proved to make nothing for their purpose , their own fables and lies deserve small credit . When one of the chief points in controversie ; to wit , execution of Witches , is grounded upon a false translation ; namely , You shall not suffer a Witch to live , ( which is in Latine Veneficam non retinelitis in vita ) where the word in every mans ear soundeth to be a Poysoner , rather than a worker of Miracles , and so interpreted by the seventy Interpreters , Josephus , and almost all the Rabbins which were Hebrews born : Why should any of their Interpretations or Allegations be trusted , or well accounted of ? When working of Miracles is ceased , and the gift of Prophesie also ; so as the godly through invocation of the Holy Spirit , cannot perform such wonderful things , as these Witches and Conjurors by the invocation of Devils and wicked Spirits undertake , and are said to do ; what man that knoweth and honoureth God , will be so infatuate as to believe these lies , and so prefer the power of Witches and Devils , before the godly indued with God Holy Spirit ? When many printed Books are published , even with Authority , in confirmation of such Miracles wrought by those coseners , for the detection of Witchcraft ; and in fine , all is not only found false , and to have been accomplished by cosenage , but that there hath been therein a set purpose to defame honest Matrons , as to make them be thought to be Witches : why should we believe Bodin , M. Mal. &c in their cosening tales and fables ? When they say , that Witches can flie in the air , and come●●n at a little coan , or a hole in a Glass-window , and steal away sucking Children , and hurt their Mothers ; and yet when they are brought into Prison , they cannot escape out of the grate , which is far bigger ; who will not condemn such accusations or confessions to be frivolous , & c ? When ( if their assertions were true ) concerning the Devils usual taking of shapes , and walking , talking , conferring , hurting , and all manner of dealing with mortal creatures , Christs argument to Thomas had been weak and easily answered ; yea the one half , or all the whole world might be inhabited by Devils ; every poor mans house might be hired over his head by a Devil , he might take the shape and favour of an honest woman , and play the Witch ; or of an honest man , and play the Thief ; and so bring them both , or whom he list to the gallows : who seeth not the vanity of such assertions ? For then the Devil might , in the likeness of an honest man commit any criminal offence ; as Lavater in his nineteenth Chapter Do spectris , reporteth of a grave wise Magistrate in the Territory of Tigurie , who affirmed , That as he and his servant went through certain pastures , he espyed in the morning , the Devil in likeness of one whom he knew very well , wickedly dealing with a Mare . Upon the sight whereof he immediately went to that fellows house , and certainly learned there , that the same person went not out of his chamber that day . And if he had not wisely bolted out the matter , the good honest man ( saith he ) had surely been cast into Prison , and put on the rack , &c. The like story we read of one Canegunda , wife to Henry the second Emperor of that name , in whose Chamber the Devil ( in the likeness of a young man , with whom she was suspected to be too familiar in Court ) was often seen coming in and out . Howbeit she was purged by the tryal Candentis Ferri , and proved innocent ; for she went upon glowing iron unhurt , &c. And yet Solomon saith , May a man carry fire in his bosom , and his clothes not be burned ? Or can a man go upon coals , and his feet net be scorched ? And thus might the Devil get him up into the Pulpit , and spread Heresies , as I doubt not but he doth in the mouth of wicked Preachers , though not so grossely as is imagined and reported by the Papist and Witchmongers . And because it shall not be said that I belie them , I will cite a story credibly reported by their chiefest Doctors , namely , James Sprenger , and Henry Institor , who say as followeth , even word for word . CHAP. VI. How the Devil preached good Doctrin in the shape of a Priest , how he was discovered , and that it is a shame ( after Confutation of the greater Witchcrafts ) for any man to give credit to the lesser points thereof . ON a time the Devil went up into a Pulpit , and there made a very Catholick Sermon : but a holy Priest coming to the good speed , by his holiness perceived that it was the Devil . So he gave good ear unto him , but could find no fault with his Doctrin . And therefore so soon as the Sermon was done , he called the Devil unto him , demanding the cause of his sincere preaching ; who answered : Behold , I speak the truth , knowing that while men be hearers of the Word , and not followers , God is the more offended , and my Kingdom the more inlarged . And this was the strangest device ( I think ) that ever any Devil used : for the Apostles themselves could have done no more . Again , when with all their familiars , their Ointments , &c. whereby they ride Invisibly , nor with all their charms , they can neither convey themselves from the hands of such as lay wait for them ; nor can get out of Prison , that otherwise can go in and out at a Mouse-hole ; nor finally cap save themselves from the gallows , that can transubstantiate their own and other bodies into Flies or Fleas , &c. who seeth not , that either they lie , or are belyed in their miracles ? when they are said to transfer their neighbours Corn into their own ground , and yet are perpetual beggers , and cannot inrich themselves , either with Money or otherwise : who is so foolish as to remain longer in doubt of their supernatural power ? When never any yet from the beginning of the world till this day , hath openly shewed any other trick , conceit , or cunning point of Witchcraft , than Legierdemain or cosenage , who will tarry any longer for further tryal ? when both the common Law and also the injunctions do condemn prophesying , and likewise false miracles , and such as believe them in these days , who will not be afraid to give credit to those knaveries ? When hereby they make the Devil to be a God that heareth the Prayers , and understandeth the minds of men : who will not be ashamed , being a Christian , to be so abused by them ? When they that do write most frankly of these matters , except lying Sprenger and Institor , have never seen any thing herein ; insomuch that the most credible proof that Bodin bringeth of his wonderful tales of Witchcraft , is the report of his Host at an Alehouse where he baited : who will give further ear unto these incredible fables ? When in all the New-Testament , we are not warned of these bodily appearances of Devils , as we are of his other subtilties , &c. who will be afraid of their bugs ? When no such bargain is mentioned in the Scriptures , why should we believe so incredible and impossible Covenants , being the ground of all Witchmongers Religion , without the which they have no probability in the rest of their foolish assertions ? When as , if any honest mans conscience be appealed unto , he must confess he never saw tryal of such Witchcraft or Conjuration to take effect , as is now so certainly affirmed : what Conscience can condemn poor souls that are accused wrongfully , or believe them that take upon them impiously to do or work those impossible things ? When the whose course of the Scripture is utterly tepugnant to these impossible opinions , saving a few sentences , which nevertheless rightly understood , releive them nothing at all : who will be seduced by their fond arguments ? When as now that men have spied the knavary of Oracles , and such pelf , and that there is not one Oracle in the world remaining ; who cannot perceive that all the residue heretofore of those devices , have been cosenages , knaveries , and lyes ? When the power of God is so impudently transferred to a base creature , what good Christian can abide to yield unto such miracles wrought by fools ? When the old women accused of Witchcraft , are utterly insensible , and unable to say for themselves ; and much less to bring such matters to pass , as they are accused of : who will not lament to see we extremity used against them ? When the foolisher sort of people are always most mistrustful of hurt by Witchcraft , and the simplest and dotingest people mistrusted to do the hurt : what wise man will not conceive all to be but folly ? When it were an easie matter for the Devil , if he can do as they affirm , to give them great store of money , and make them rich , and doth it not ; being a thing which would procure him more Disciples than any other thing in the world ; the wise must needs condemn the Devil of folly , and the Witches of peevishness , that take such pains , and give their souls to Devil to be tormented in Hell fire , and their bodies to the Hangmen to be trussed on the Gallows , for nichels in a bag . CHAP. VII . A conclusion against Witchcraft , in manner and form of an Induction . BY this time all kentish-men know ( a few fools excepted ) that Robin-Goodfellow is a Knave . All wisemen understand that Witches miraculous enterprises , being contrary to nature , probability and reason , are void of truth or possibility . All Protestants perceive , that Popish Charms , Conjuration , Execrations , and Benedictions are not effectual , but be toys and devices only to keep the people blinde , and to inrich the Clergy . All Christians see , that to confess Witches do as they say , were to attribute to a Creature the power of the Creator . All children well brought up conceive and spie , or at the least are taught , that Juglers Miracles do consist of Legierdemain and Confederacy . The very Heathen people are driven to confess , that there can be no such conference between a spiritual Devil and a corporal Witch , as is supposed ; for no doubt , all the Heathen would then have every one his familiar Devil ; for they , would make no Conscience to acquaint themselves with a Devil , that are not acquainted with God. I have dealt , and conferred with many ( marry I must confess Papists for the most part ) that maintain every point of these absurdities . And surely I allow better of their judgments , than of others , unto whom some part of these cosenages are discovered and seen : and yet concerning the residue , they remain as they were before , specially being satisfied in the highest and greatest parts of conjuring and cosening ; to wit , in Popery , and yet will be abused with beggerly Jugling and Witchcraft . CHAP. VIII . Of Natural Witchcraft or Fascination . But because I am loth to oppose my self against all the Writers herein , or altogether to discredit their stories , or wholly to deface their reports , touching the effects of Fascination or Witchcraft ; I will how set down certain parts thereof , which although I my self cannot admit , without some doubts , difficulties and exceptions , yet will I give free liberty to others to believe them , if they list ; for that they do not directly oppugn my purpose . Many great and grave Authors write , and many fond Writers also affirm , that there are certain families In Africa , which with their voices bewitch whatsoever they praise , Insomuch as , if they commend either , Plant , Corn , Infant , Horse , or any other Beast , the same presently withereth , decayeth and dyeth . This mystery of Witchraft is not unknown or neglected of out Witchmongers , and superstitious fools here in Europe . But to shew you examples neer home here in England , as though our voyce had the like operation ; you shall not hear a Butcher of Horse-courser cheapen a Bullock or a Jade , but if he buy him not , he saith , God save him ; if he do forget it , and the Horse or Bullock chance to dye , the fault is imputed to the chapman . Certainly the sentence is godly , if it do proceed from a faithful and godly mind ; but if it be spoken as a superstitious charm , by those words and syllables to compound with the fascination and misadventure of unfortunate words , the phrase is wicked and superstitious , though there were farr greater shew of godliness than appeareth therein CHAP. IX . Of Inchanting or Bewitching Eyes . MAny Writers agree with Virgil & Theocritus in the effect of bewitching eyes , affirming that in Scythia there are women called Bithiae , having two bals or rather blacks in the apple of their eyes . And as Didymus , reporteth , some have in the one eye two such bals , and in the other the image of a Horse . These ( forsooth ) with their angry looks do bewitch and hurt not only young Lambs , but young Children . There be other that retain such venom in their Eyes , and send it forth by beams and streams so violently , that therewith they annoy not only them with whom they are conversant continually ; but also all other whose company they frequent , of what age , strength or complexion soever they be , as Cicero , Plutarch , Philarchus , and many others give out in their writings . This Fascination ( saith John Baptista Porta Neapolitanus ) though it begin by touching or breathing , is alwayes accomplished and finished by the Eye , as an extermination or expulsion of the Spirits through the Eyes , approaching to the heart of the bewitched , and infecting the same , &c. Whereby is cometh to pass , that a child , or a young man endued with a clear , whole , subtil and sweet blood , yieldeth the like spirits , breath , and vapours springing from the purer blood of the heart . And the lightest and finest spirits , ascending into the highest parts of the head , do fall into the Eyes , and so are from thence sent forth , as being of all other parts of the body the most clear , and fullest of veins and pores , and with the very spirit or vapour proceeding thence , is conveyed out as it were by beams and streams a certain fiery force ; whereof he that beholdeth sore Eyes shall have good experience . For the poyson and disease in the Eye infecteth the air next unto it , and the same proceedeth further , carrying with it the vapour and infection of the corrupted blood , with the contagion whereof the Eyes of the beholders are most apt to be infected . By this same means it is thought that the Cockatrice depriveth the life , and a Wolf taketh away the voyce of such as they suddenly meet withal and beholds . Old women , in whom the ordinary course of nature faileth in the office of purging their natural monthly humors , shew also some proof hereof . For ( as the said J. B.P.N. reporteth , alledging Aristotle for his Author ) they leave in a Looking-glass a certain froth , by means of the gross vapours proceeding out of their Eyes , which cometh so to pass , because those vapours or spirits , which so abundantly come from their Eyes , cannot pierce and enter into the Glass , which is hard and without pores , and therefore resisteth : but the beams which are carryed in the chariot of conveyance of the spirits , from the Eyes of one body to another , do pierce to the inward parts , and there breed infection , whilest they search and seek for their proper region . And as these beams and vapours do proceed from the heart of the one , so are they turned into blood about the heart of the other , which blood disagreeing with the nature of the bewitched party , infeebleth the rest of his body , and maketh him sick ; the contagion whereof so long continueth as the distempered blood hath force in the members . And because the infection is of blood , the feaver or sickness will be continual ; whereas if it were of choler , or flegm , it would be intermittent or alterable . CHAP. X. Of Natural Witchcraft for Love , &c. BUt as there is Fascination and Witchcraft by malicious and angry eyes unto displeasure ; so are there witching Aspects , tending contrariwise to Love , or at the least , to the procuring of good will and liking . For if the Fascination or Witchcraft be brought to pass or provoked by the desire , by the wishing and coveting any beautiful shape or favour , the venom is strained through the eyes , though it be from a far , and the imagination of a beautiful form resteth in the heart of the Lover , and kindleth the fire where it is afflicted . And because the most delicate , sweet , and tender blood of the beloved doth there wander , his countenance is there represented shining in his own blood and cannot there be quiet ; and is so haled from thence , that the blood of him that is wounded , reboundeth and slippeth into the wounder , according to the saying of Lucretius the Poet to the like purpose and meaning in these verses ; Idque petit corpus , mens unda est saucia amore , Namque omnes plerunque cadunt in vulnus , & illam Emicat in patem sanguis , unde icimur ictu ; Et si comminus est , os tum ruber occupat humor . Englished by Abraham Fleming , And to that body 't is rebounded , From whence the mind by Love is wounded , For in a manner all and some , Into that wound of Love do come , And to that part the blood doth flee From whence with stroke we stricken bee ; If hard at hand , and near in place , Then ruddy colour fils the face . Thus much may seem sufficient touching this matter of Natural Magick ; whereunto though much more may be annexed , yet for the avoiding of tediousness , and for speedier passage to that which remaineth , I will break off this present Treatise . And now somewhat shall be said concerning Devils and Spirits in the discourse following . The Contents of the Chapters in the Sixteen Fore-going BOOKS . BOOK I. CHAP. I. AN Impeachment of Witches power in Meteors and Elementary Bodies , tending to the rebuke of such as attribute too much unto them . Page . 1 CHAP. II. The inconvenience growing by mens credulity herein , with a reproof of some Church-men , which are inclined to the common conceived opinion of Witches omnipotency , and a familiar example thereof . Page . 3 CHAP. III. Who they be that are called Witches , with a manifest declaration of the cause that moveth men so commonly to think , and Witches themselves to believe that they can hurt Children , Cattel , &c. with words and imaginnations : and of cosening Witches . Page . 4. CHAP. IV. What miraculous actions are imputed to Witches by Witchmongers , Papists , and Poets , Page . 5 CHAP. V. A Confutation of the common conceived opinion of Witches and Witchcraft , and how detestable a sin it is to repair to them for counsel or help in time of affliction . Page . 7 CHAP. VI. A further confutation of Witches miraculous and omnipotent power , by invincible Reasons and Authorities , with disswasions from such fond credulity . ibid. CHAP. VII . By what means the name of Witches becometh so famous , and how diverssly people be opinioned concerning them and their actions . Page . 8 CHAP. VIII . Causes that move as well Witches themselves , as others , to think that they can work impossibilities , with answers to certain objections : where also their punishment by law is touched . Page . 9 CHAP. IX . A conclusion of the first Book , wherein is foreshewed the tyrannical cruelty of Witchmongers and Inquisitors , with a request to the Reader to peruse the same . Page . 10 BOOK II. CHAP. I. WHat Testimonies and Witnesses are allowed to give evidence against reputed Witches , by the report and allowance of the Inquisitors themselves , and such as are special writers herein . Page . 11 CHAP. II. The order of Examination of Witches by the Inquisitors . ibid. CHAP. III. Matters of evidence against Witches . Page . 13 CHAP. IV. Confessions of Witches , whereby they are condemned . Page . 14 CHAP. V. Presumptions , whereby Witches are condemned . ibid. CHAP. VI. Particular Interrogatories used by the Inquisitors against Witches . Page . 15 CHAP. VII . The Inquisitors tryal of Weeping by Conjuration . Page . 16 CHAP. VIII . Certain cautions against Witches , and of their tortures to procure Confession . ibid. CHAP. IX . The fifteen Crimes laid to the charge of Witches , by Witchmongers , specially by Bodin , in Demonomania . Page . 18 CHAP. X. A Confutation of the former surmised Crimes patched together by Bodin , and the only way to escape the Inquisitors hands . Page . 19 CHAP. XI . The Opinion of Cornelius Agrippa concerning Witches , of his pleading for a poor woman accused of Witchcraft , and how he convinced the Inquisitors . Page . 20 CHAP. XII . What the fear of death and feeling of torments may force one to do , and that it is no marvel though Witches condemn themselves by their own Confessions so tyrannically extorted . Page . 21 BOOK III. CHAP. I. The Witches bargain with the Devil , according to M. Mal. Bodin , Nider , Daneus , Psellus , Erastus , Hemingius , Cumanus , Aquinas , Bartholomeus , spineus , &c. Page 22 CHAP. II. The order of the Witches homage done ( as it is written by lewd Inquisitors and peevish Witchmongers ) to the Devil in person : of their Songs and Dances , and namely of Lavolta , and of other Ceremonies , also of their Excourses . Page . 23 CHAP. III. How Witches are summoned to appear before the Devil , of their riding in the air , of their accompts , of their conference with the Devil , of his supplies , and their conference , of their farewell and sacrifices , according to Daneus , Psellus , &c. Page . 24 CHAP. IV. That there can no real league be made with the Devil the first Author of the league , and the weak proofs of the Adversaries for the same . ibid. CHAP. V. Of the private league , a notable table of Bodin concerning a French Lady , with a confutation . Page . 25 CHAP. VI. A Disproof of their Assemblies , and of their Bargain . Page . 26 CHAP. VII . A Confutation of the Objection concerning Witches Confession . Page . 27 CHAP. VIII . What folly it were for Witches to enter into such desperate peril , and to endure such intolerable torments for no gain or commodity , and how it comes to pass that Witches are overthrown by their Confessions . Page . 28 CHAP. IX . How Melancholy abuseth old women , and of the effects thereof by sundry examples . Page . 29 CHAP. X. That voluntary Confession may be untruly made , to the undoing of the Confessors , and of the strange operation of Melancholy , proved by a familiar and late example . Page . 30 CHAP. XI . The strange and divers effects of Melancholy , and how the same humor abounding in Witches , or rather old women , filleth them full of marvellous imaginations , and that their Confessions are not to be credited . Page . 31 CHAP. XII . A Confutation of Witches Confessions , especially concerning the League . Page . 32 CHAP. XIII . A Confutation of Witches Confessions , concerning making of Tempests and Rain ; of the natural cause of Rain , and that Witches or Devils have no power to do such things . Page . 33 CHAP. XIV . What would ensue , if Witches Confessions or Witchmongers opinions were true , concerning the effects of Witchcraft , Inchantments , &c. Page . 34 CHAP. XV. Examples of foreign Nations , who in their Wars used the assistance of Witches ; of Eybiting Witches in Ireland , of two Archers that shot with Familiars . Page . 35 CHAP. XVI . Authors condemning the fantastical Confessions of Witches , and how a Popish Doctor taketh upon him to disprove the same . Page . 36 CHAP. XVII . Witchmongers Reasons to prove that Witches can work Wonders ; Bodin's tale of a Friseland Priest transported , that imaginations proceeding of Melancholy do cause illusions . Page . 37 CHAP. XVIII . That the Confession of Witches is insufficient in civil and common Law to take away life . What the sounder Divines , and Decrees of Councels determin in this case . ibid. CHAP. XIX . Of four capital crimes objected against Witches , all fully an swered and confuted as frivolous , Page . 39 CHAP. XX. A request to such Readers as loath to hear or read filthy and bawdy matters ( which of necessity are here to be inserted ) to pass over eight Chapters . Page . 40 BOOK IV. CHAP. I. OF Witchmongers opinions concerning evil Spirits , how they frame themselves in more excellent sort than God made us . Page . 41 CHAP. II. Of bawdy Incubus and Succubus , and whether the action of Venery may be performed between Witches and Devils , and when Witches first yielded to Incubus . ibid. CHAP. III. Of the Devils visible and invisible dealing with Witches in the way of lechery . Page . 42 CHAP. IV. That the power of generation is both outwardly and inwardly impeached by Witches , and of divers that had their genitals taken from them by Witches , and by the same means again restored . Page . 43 CHAP. V. Of Bishop Sylvanus his leachery opened and covered again ; how Maids having yellow hair are most cumbred with Incubus , how married Men are bewitched to use other mens wives , & to refuse their own . Page . 44 CHAP. VI. How to procure the dissolving of bewitched love ; also to enforce a man ( how proper soever he be ) to love an old hag : and of a bawdy tricky of a Priest in Gelderland . ibid. CHAP. VII . Of divers Saints and holy persons , which were exceeding bawdy and lecherous , and by certain miraculous means became chast . Page . 45 CHAP. VIII . Certain Popish and Magical cures for them that are bewitched in their Privities . ibid. CHAP. IX . A strange cure done to one that was molested with Incubus . Page . 46 CHAP. X. A Confutation of the former follies touching Incubus , which by examples and proofs of like stuffe is shewed to be flat knavery , wherein the carnal copulation with spirits is overthrown . Page . 47 CHAP. XI . That Incubus is a natural disease with remedies for the same , besides , magica . cures herewithal expressed . Page . 48 CHAP. XII . The censure of G. Chaucer , upon the knavery of Incubus . Page . 49 BOOK V. CHAP. I. OF Transformations , ridiculous examples brought by the Adversaries for the confirmation of their foolish doctrin . Page . 50 CHAP. II. Absurd reasons brought by Bodin , and such others , for confirmation of Transformations . Page . 52 CHAP. III. Of a Man turned into an Ass , and returned again unto a man by one of Bodins Witches : S. Agust . opinion thereof . Page . 53 CHAP. IV. A Summary of the former Fable with a Refutation thereof , after due Examination of the same . Page . 54 CHAP. V. That the body of a man cannot be turned into the body of a beast by a Witch , is proved by strong Reasons , Scriptures , and Authorities . Page . 55 CHAP. VI. The Witchmongers Objections concerning Nebuchadnezzar answered , and their error concerning Lycanthropia confuted . Page . 57 CHAP. VII . A special objection answered concerning Transportations , with the consent of divers Writers thereupon . Page . 58 CHAP. VIII . The Witchmongers Objection concerning the History of Job answered . Page . 59 CHAP. IX . What several sorts of Witches are mentioned in the Scriptures , and how the word Witch is there applyed . Page . 61 BOOK VI. CHAP. I. THe Exposition of this Hebrew word Chasaph , wherein is answered the Objection contained in Exod. 22. to wit , Thou shalt not suffer a Witch to live , and of Simon Magus , Act. 8. Page . 63 CHAP. II. The place of Denteronomie Expounded , wherein are recited all kind of Witches ; also their opinions confuted , which hold that they can work such miracles as are imputed unto them . Page . 64 CHAP. III. That women have used poysoning in all ages more then men , and of the inconvenience of poysoning . Page . 66 CHAP. IV. Of divers poysoning practices , otherwise called Veneficia , committed in Italy , Genua , Millen , Wittenberge , also how they were discovered and executed . Page . 67 CHAP. V. A great objection answered concerning this kind of Witchcraft called Veneficium . Page . 68 CHAP. VI. In what kind of confections that Witchcrafty , which is called Veneficium , consisteth : of Love-cups , and the same confuted by Poets . ibid. CHAP. VII . It is proved by more credible Writers , that Love-cups rather ingender death through venom , than love by art ; and with what toys they destroy Cattel , and procure love . Page . 69 CHAP. VIII . J. Bodin triumphing against J. Wier , overtaken with false Greek , and false interpretation thereof . Page . 70 BOOK VII . CHAP. I. OF the Hebrew word Ob , what it signifieth , where it is found , of Pythonisses called Ventriloquae , who they be , and what their practices are , experience and examples thereof shewed . Page . 71 CHAP. II. How the lewd practice of the Pythonist of Westwel came to light , and by whom she was examined ; and that all her Diabolical speech was but ventriloquie and plain cosenage , which it proved by her own confession . Page . 73 CHAP. III. Bodin's stuffe concerning the Pythonist of Endor , with a true story of a counterfeit Dutchman . Page . 74 CHAP. IV. Of the great Oracle of Apollo the Pythonist , and how men of all sorts have been deceived , and that even the Apostles have mistaken the nature of spirits , with an unanswerable argument , that spirits can take no shapes . Page . 75 CHAP. V. Why Apollo was called Pytho , whereof those Witches were called Pythonists , Gregory his Letter to the Devil . Page . 76 CHAP. VI. Apollo , who was called Pytho , compared to the Rood of Grace , Gregories Letter to the Devil confuted . Page . 77 CHAP. VII . How divers great Clarks and good Authors have been abused in this matter of Spirits through false reports , and by means of their credulity , have published lies , which are confuted by Arist . and the Scrip. ibid. CHAP. VIII . Of the Witch of Endor , and whether she accomplished the raising of Samuel truly , or by deceit , the opinion of some Divines hereupon . Page . 78 CHAP. IX . That Samuel was not raised indeed , and how Bodin and all Papists dote herein , and that souls cannot be raised by Witchcraft . Page . 79 CHAP. X. That neither the Devil nor Samuel was raised , but that it was a meer cosenage , according to the guise of our Pythonists . Page . 80 CHAP. XI . The Objection of the Witchmongers concerning this place fully answered , and what circumstances are to be considered for the understanding of this story , which is plainly opened from the beginning of 1 Sam. 28 to the 12. verse . ibid. CHAP. XII . 12 , 13 , 14. 1 Sam. 28. expounded ; wherein is shewed that Saul was cosened and abused by the Witch , and that Samuel was not raised , is proved by the Witches own talk . Page . 82. CHAP. XIII . The residue of 1 Sam. 28. expounded ; wherein is declared how cunningly this Witch brought Saul resolutely to believe that she raised Samuel ; what words are used to colour the cosenage , and how all might also be wrought by Ventriloquie . Page . 83 CHAP. XIV . Opinions of some learned men , that Samuel was indeed raised , not by the Witches art or power , but by the special miracle of God ; that there are no such Visions in these our days , and that our Witches cannot do the like . Page . 84 CHAP. XV. Of vain Apparitions , how people have been brought to fear Bugs , which is partly reformed by Preaching of the Gospel ; the true effect of Christs miracles . Page . 85 CHAP. XVI . Witches Miracles compared to Christs ; that God is the Creator of all things ; of Apollo , and of his names and portraiture . Page . 86 BOOK VIII . CHAP. I. THat Miracles are ceased . Page . 85 CHAP. II. That the gift of Prophesie is ceased . Page . 88 CHAP. III. That Oracles are ceased . Page . 89 CHAP. IV. A Tale written by many grave Authors , and believed by many wise men of the Devils death . Another story written by Papists , and beleived of all Catholikes , approving the Devils honesty , conscience , and courtesie . Page . 90 CHAP. V. The Judgment of the Ancient Fathers touching Oracles , and their abolishment , and that they be now transferred from Delphos to Rome . Page . 91 CHAP. VI. Where and wherein Coseners , Witches , and Priests were wont to give Oracles , and to work their feats . Page . 92 BOOK IX . CHAP. I. THe Hebrew word Kasam expounded , and how far a Christian may conjecture of things to come . Page . 93 CHAP. II. Proofs by the Old and New Testament that certain Observations of the Weather are lawful . Page . 94 CHAP. III. That certain Observations are indifferent , certain ridiculous , and certain impious ; whence that cunning is derived of Apollo , end of Aruspices . ibid. CHAP. IV. The Predictions of Soothsayers and lewd Priests , the Prognostications of Astronomers and Physitians allowable ; Divine Prophesies holy and good . Page . 95 CHAP. V. The diversity of true Prophets ; of Urim , and the Prophetical use of the twelve Pretious Stones contained therein ; of the Divine Voice called Eccho . Page . 96 CHAP. VI. Of Prophesies conditional , whereof the Prophesies in the Old Testament do intreat , and by whom they were published ; Witchmongers answers to the Objections against Witches supernatural actions . ibid. CHAP. VII . What were the miracles expressed in the Old Testament ; and what are they in the New Testament ; and that we are not now to look for any more miracles . Page . 97 BOOK X. CHAP. I. THe Interpretation of the Hebrew word Onen ; of the vanity of dreams , and Divinations thereupon . Page . 99 CHAP. II. Of Divine , Natural , and Casual Dreams , with the different causes and effects . ibid. CHAP. III. The Opinion of divers old Writers touching Dreams , and how they vary in noting the causes thereof . Page . 100 CHAP. IV. Against Interpreters of Dreams ; of the ordinary cause of Dreams ; Hemingius opinion of Diabolical Dreams ; the Interpretation of Dreams ceased . ibid. CHAP. V. That neither Witches , nor any other , can either by words or herbs , thrust into the mind of a sleeping man , what cogitations or dreams they list ; and whence Magical dreams come . Page . 101 CHAP. VI. How men have been bewitched , cosened , or abused by Dreams to dig and search for Money . Page . 102 CHAP. VII . The art and order to be used in diging for Money , revealed by Dreams ; how to procure pleasant Dreams ; of morning and midnight dreams . ibid. CHAP. VIII . Sundry Receipts and Ointments , made and used for the transportation of Witches , and other miraculous effects ; an instance thereof reported and credited by some that are learned . ibid. CHAP. IX . A confutation of the former follies , as well concerning Ointments , Dreams , &c. as also the assembly of Witches , and of their Consultations and Bankets at sundry places , and all in Dreams . Page . 103 CHAP. X. That most part of Prophesies in the Old Testament were revealed in Dreams , that we are not now to look for such Revelations ; of some who have dreamt of that which hath come to pass ; that Dreams prove contrary ; Nebuchadnezzar's rule to know a true Expositor of Dreams . Page . 104 BOOK . XI . CHAP. I. THe Hebrew word Nahas expounded ; of the art of Augury , who invented it ; how slovenly a Science it is ; the multitude of Sacrifices and Sacrificers of the Heathen , and the causes thereof . Page . 106 CHAP. II. Of the Jews Sacrifice to Moloch ; a discourse thereupon , and of Purgatory . ibid. CHAP. III. The Canibals cruelty ; of Popish Sacrifices exceeding in tyranny the Jews or Gentiles . Page . 107 CHAP. IV. The superstition of the Heathen about the Element of Fire , and how it grew in such reverence among them ; of their corruptions , and that they had some inkling of the godly Fathers doings in that behalf . ibid. CHAP. V. Of the Roman Sacrifices ; of the estimation they had of Augury ; of the Law of the Twelve Tables . Page . 108 CHAP. VI. Colledges of Angurers , their Office , their number , the signification of Augury , that the practisers of that Art were coseners , their profession , their places of Exercise , their Apparel , their Superstition . ibid. CHAP. VII . The times and seasons to exercise Augury , the manner and order thereof ; of the Ceremonies thereunto , belonging . Page . 109 CHAP. VIII . Upon what signs and tokens Augurers did prognosticate ; Observations touching the inward and outward parts of Beasts , with notes of Beasts behaviour in the slaughter-house . ibid. CHAP. IX . A Confutation of Augury ; Plato his reverend opinion thereof ; of contrary events , and false predictions . Page . 110 CHAP. X. The cosening Art of Sortilege or Lotary , practised especially by the Egyptian vagabonds ; of allowed lots ; of Pythagoras his lot , &c. ibid. CHAP. XI . Of the Cabbalistical Art consisting of Traditions and unwritten Verities learned without Bock , and of the Division thereof . Page . 111 CHAP. XII . When , how , and in what sort Sacrifices were first ordained , and how they were prophaned ; and how the Pope corrupteth the Sacraments of Christ . Page . 112 CHAP. XIII . Of the Objects whereupon the Augurers used to prognosticate , with certain cautions and notes . Page . 113 CHAP. XIV . The division of Augury ; persons admittable into the Colledges of Augury ; of their Superstition . ibid. CHAP. XV. Of the common peoples fond and sustitious Collections and observations . Page . 114 CHAP. XVI . How old Writers vary about the Matter , the Manner , and the Means , where things augurifical are moved . Page . 115 CHAP. XVII . How ridiculous an Art Augury is ; how Cato mocked it ; Aristotle's reason against it ; fond Collections of Augurers ; who allowed , and who disallowed it . Page . 116 CHAP. XVIII . Fond Distinctions of the Heathen Writers concerning Augury . Page . 117 CHAP. XIX . Of Natural and Casual Augury , the one allowed , and the other disallowed . ibid. CHAP. XX. A Confutation of Casual Augury which is meer Witchcraft , and upon what uncertainty those Divinations are grounded . ibid. CHAP. XXI . The Figure-casters are Witches ; the uncertainty of their Art , and of their contradictions ; Agrippa's sentence against . Judicial Astrologie . Page . 118 CHAP. XXII . The subtilty of Astrologers to maintain the credit of their Art ; why they remain in credit : certain impieties contained in Astrologers assertions . Page . 119 CHAP. XXXIII . Who have power to drive away Devils with their only presence , who shall receive of God whatsoever they ask in Prayer , who shall obtain everlasting life by means of Constellations , as Nativity-casters affirm . Page . 120 BOOK XII . CHAP. I. THe Hebrew word Haber expounded , where also the supposed secret force of Charms and Inchantments is shewed , and the efficacy of words is divers wayes declared . Page . 121 CHAP. II. What is forbidden in Scriptures concerning Witchcraft , of the operation of words , the superstition of the Cabalists and Papists , who createth Substances ; to imitate God in some cases is presumption ; words of Sanctification . ibid. CHAP. III. What effect and offence Witches Charms bring ; how unapt Witches are , and how unlikely to work those things which they are thought to do : what would follow if those things were true which are laid to their charge . Page . 122 CHAP. IV. Why God forbad the practice of Witchcraft : the absurdity of the law of the Twelve Tables , whereupon their estimation in miraculous actions is grounded ; of their wonderous works . Page . 123 CHAP. V. An instance of one arraigned upon the law of the Twelve Tables , whereby the said law is proved ridiculous ; of two Witches that could do wonders . ibid. CHAP. VI. Laws provided for the punishment of such Witches that work miracles , whereof some are mentioned ; and of certain Popish laws published against them . Page . 124 CHAP. VII . Poetical Authorities commonly alledged by Witchmongers , for the proof of Witches miraculous actions , and for confirmation of their supernatural power . Page . 125 CHAP. VIII . Poetry and Popery compared in Inchantments ; Popish Witchmongers have more advantage herein than Protestants . Page . 129 CHAP. IX . Popish Periapts , Amulets and Charms , Agnus Dei , a Wastcote of Proof , a Charm for the Falling-evil , a writing brought to S. Leo from Heaven by an Angel ; the vertues of S. Saviours Epistle ; a Charm against Theeves ; a writing found in Christs wounds ; of the Cross , &c. ibid. A charm against shot , or a Wastcote of Proof . 130. Against the Falling-evil , ibid. A Popish Periapt or Charm , which must never be said , but carryed about one against theeves . Another amulet . 131. A Papistical charm . A Charm found in the Canon of the Mass . Other Papistical Charms . A Charm of the holy Cross . 132. A Charm taken out of the Primer . Page . 133 CHAP. X. How to make Holy-water , and the vertues thereof : S. Rufin's Charm ; of the wearing and bearing of the Name of Jesus ; that the Sacrament of Confession , and the Eucharist is of as much efficacy as other charms , and magnified by L. Varus . ibid. CHAP. XI . Of the noble balm used by Moses , apishly counterfeited in the Church of Rome . Page . 134 CHAP. XII . The opinion of Ferrarius touching Charms , Periapts , Appensions , Amulets , &c. Of Homerical medicines , of constant opinion , and the effects thereof . ibid. CHAP. XIII . Of the effects of Amulets , the drift of Argerius Ferrarius in the commendation of charms , &c. four sorts of Homerical medicines , and the choice thereof ; of imagination . Page . 135 CHAP. XIV . Choice of charms against the Falling-evil , the biting of a mad Dog , the stinging of a Scorpion , the Toothach , for a woman in travel , for the Kings-evil , to get a Thorn out of any member , or a bone , out of ones throat : Charms to be said fasting , or at the gathering hearbs ; for sore Eyes , to open Locks , against Spirits , for the bots in a Horse , and specially for the Duke of Alba's Horse ; for sowre Wines , &c. 136. For the Falling-evil . ibid. Against the biting of a mad Dog. 137. Against the biting of a Scorpion . Against the Toothach . A charm to release a woman in Travel . To heal the King or Queens-evil , or any other soreness in the Throat . A charm read in the Romish Church upon S. Blaze's day , that will fetch a thorn out of any place of ones body . A bone out of the Throat , &c. Lect. 3. ibid. A charm for the headach . 138. A charm to be said each morning by a Witch fasting , or at least before she go abroad . Another Charm that Witches use at the gathering of their Medicinable Hearbs . An Old Womans Charm , wherewith she did much good in the Countrey , and grew famous thereby , ibid. Another like charme . ibid. A charme to open locks 139. A charme to drive away spirits that haunt any house . A pretty charme or conclusion for one possessed . Another to the same effect ibid. Another charme or witchcraft for the same , ibid. A charme for the bots in a horse , ibid. A charme against vinegar Page . 140. CHAP. XV. The inchanting of Serpents and snakes ; objections answered concerning the same ; fond reasons why charmes take effect therein . Mahomets pigeon , miracles wrought by an Asse at Memphis in Aegypt , popish charmes against serpents ; of miracle-workers , the taming of snakes , Bodins lie of Snakes Page . 141. CHAP. XVI . Charmes to carry water in a sive , to know what is spoken of us behind our backs , for bleare eyes , to make seeds to grow well , of images made of wax , to be rid of a witch to hang her up ; notable authorities against waxen images ; a story bewraying the knavery of Waxen images . 145. A Charme teaching how to hurt whom yon list with images of wax , &c. ibid. CHAP. XVII . Sundry spirits of charmes tending to divers purposes , and first , certain charmes to make taciturnity in tortures . 146. Country charmes against these and all other Witchcrafts , in the saying also whereof witches are vexed , ibid. A charme for the choine cough . For conporal or spiritual rest . Charmes to find cut a thiefe . 147. Another way to find out a thiefe that hath stoln any thing from you , 148. To put out the thieves eye . Another way to find out a thief ibid. A charme to find out or spoil a thief ibid. S. Adelberts curse or charme against thieves 149. Another inchantment Page . 151. CHAP. XVIII . A charme or experiment to finde out a witch . 152. To spoil a thief , a witch , or any other enemy , and to be delivered from the evill , ibid. A notable charme or medicine to pull out an arrow-head , or any such thing that sticketh in the flesh or bones , and cannot otherwise be had out . 153. Charmes against a quotidian ague . ibid. For all manner of agues intermittent . Periapts , characters , &c. for agues , and to cure all diseases , and to deliver from all evil . ibid. More charms for agues . 154. For a bloody flux , or rather an issue of blted . Cures commenced and finished by witchcraft 155. Another witchcraft or knavery , practised by the same surgeon . 156. Another experiment for one bewitched . Otherwise , A knack to know whether you be bewitched , or no , Page . 157. CHAP. XIX . That one witchcraft may lawfully meet with another ibid. CHAP. XX. Who are priviledged from witches , what bodies are aptest to be bewitched , or to be witches , why women are rather witches than men , and what they are ibid. CHAP. XXI . What miracles witchmongers report to have been done by witches words &c. contradictions of witchmongers among themselves how beasts are cured hereby , of bewitched butter , a charme against witches , and a counter charm , the effect of charmes and words proved by L. Varius to be wonderful . 258. A charme to find her that bewitched your kine . 259. Another , for all that have bewitched any kind of cattel . ibid. A special charme to preserve all cattel from witchcraft . Page . 260. CHAP. XXII . Lawful charmes , rather medicinable cures for diseased cattel . The charme of charmes , and the power thereof , ibid. The charme of charmes . Otherwise Page . 261. CHAP. XXIII . A confutation of the force and vertue falsly ascribed to charmes and amulets , by the authorities of ancient writers , both Divines and Physitians . ibid. BOOK . XIII . CHAP. I. THe signification of the Hebrew word Hartumin , where it is found written in the Scriptures , and how it is diversly translated : whereby the objection of Pharaohs Magitians is afterwards answered in this book ; also of natural magick not evill in it selfe Page . 163. CHAP. II. How the philosophers in times past travelled for the knowledge of natural Magick , of Solomons knowledge therein , who is to be called a natural Magician , a distinction thereof , and why it is condemned for witchcraft . Page . 164. CHAP. III. VVhat secrets do lie hidden , and what is taught in natural Magick , how Gods glory is magnified therein , and that it is nothing but the work of nature . Page . 165. CHAP. IV. VVhat strange things are brought to pass by natural magick ibid. CHAP. V. The incredible operation of waters , both standing and running ; of wels , lakes , rivers , and of their wonderful effects Page . 166. CHAP. VI. The vertues and qualities of sundry precious stones ; of cosening Lapidaries , &c. Page . 166. CHAP. VII . VVhence the precious stones receive their operations , how curious Magitians use them and of their seales . Page . 168 CHAP. VIII . The sympathy and antipathy of natural and elementary bodies declared by divers examples of beasts , birds , plants , &c. Page . 170. CHAP. IX . The former matter proved by many examples of the living and the dead . Page . 171 CHAP. X. The bewitching venome contained in the body of an harlot , how her eye , her tongue , her beauty and behaviour bewitcheth some men : of bones and hornes yielding great vertue . Page . 172 CHAP. XI . Two notorius wonders , and yet not marvelled at . Page . 173 CHAP. XII . Of illusions , confederacies , and legierdemain , and how they may be well or ill used . ibid. CHAP. XIII . Of private confederacy , and of Brandons Pigeon . Page . 174 CHAP. XIV . Of publick confederacy , and whereof it consisteth . Page . 175 CHAP. XV. How men have been abused with words of equivocation , with sundry examples thereof . ibid. CHAP. XVI . How some are abused with natural magick , and sundry examples thereof when illusions is added thereunto ; of Jacobs pied sheep , and of a black Moore . Page . 176 CHAP. XVII . The opinion of witchmongers , that divels can create bodies , and of Pharaohs magicians . ibid. CHAP. XVIII . How to produce or make monsters by art of magick , and why Pharaohs magicians could not make lice . Page . 177 CHAP. XIX . That great matters may be wrought by this art , when princes esteem and maintain it : of divers wonderful experiments , and of strange conclusions in glasses ; of the art perspective , &c. Page . 178 CHAP. XX. A comparison betwixt Pharaohs magicians and our witches , and how their cunning consisted in juggling knacks . Page . 179 CHAP. XXI . That the serpents and frogs were truly presented , and the water poisoned indeed by Jannes and Jambres ; of false prophets , and of their miracles ; of Balaam asse . Page . 180 CHAP. XXII . The art of juggling discovered , and in what points it doth principally consist . Page . 181 CHAP. XXIII . Of the ball , and the manner of legeir-demain therewith , also notable feats with one or divers balls . 182 To make a little ball swell in your hand till it be very great . ibid. To consume ( or rather to convey ) one or many bals into nothing . 183 How to rap a wag upon the knuckles . ibid. CHAP. XXIV . Of conveyance of money . ibid. To convey money out of one of your hands into the other by legierdemain . ibid. To convert or transubstantiate money into counters , or counters into money . 184. To put one testor into one hand , and another into the other hand , with words to bring them together . ibid. To put one testor into a strangers hand , and another into your own , and to convey both into the strangers hand with words . ibid. How to do the same or the like feat otherwise . ibid. To throw a piece of money away , and to find it again where you list . ibid. With words to make a groat or a testor to leap out of a pot , or to run along upon a table . 185. To make a groat or a testor to sink through a table , and to vanish out of a handkercher very strongly , ibid. A notable trick to transform a counter to a groat . ibid. CHAP. XXV . An excellent feat to make a two-penny peece lye plain in the palme of your hand and to be passed from thence when you list . 186. To convey a testor out of ones hand that holdeth it fast . ibid. To throw a piece of money into a deep pond , and to fetch it again from whence you list . ibid. To convey one shilling being in one hand into another , holding your armes abroad like a rod. ibid. How to rap a wag on the knuckles . Page . 187 CHAP. XXVI . To transforme any one small thing into any other form by holding of paper . ibid. CHAP. XXVII . Of cards , with good cautions how to avoid cosenage therein : special rules to convey and handle the cards , and the manner and order how to accomplish all difficult and strange things wrought by cards . ibid. How to deliver out four aces , and to convert them into four knaves . 188. How to tell one what card he seeth in the bottom , when the same card is shuffled into the stock . ibid. Another way to do the same , having your self indeed never seen the card . 189. To tell one without confederacy what card he thinketh . ibid. CHAP. XXVIII . How to tell what card any man thinketh ; how to convey the same into a kernel of a nut or cheristone , &c. and the same again into ones pocket ; how to make one draw the same or any card you list , and all under one device , ibid. CHAP. XXIX . Of Fast or Loose , how to knit a hard knot upon a Handkercher , and to undo the same with words , 190. A notable feat of Fast or Loose , namely , to pull three Bead-stones from off a Cord , while you hold fast the ends thereof , without removing of your hand . ibid. CHAP. XXX . Juggling knacks by Confederacy , and how to know whether one cast Cross or Pile by the ringing . 191. To make a shoal of Goslings draw a Timber-log . ibid. To make a Pot or any such thing standing fast on the Cubboord , to fall down thence by vertue of words . ibid. To make one Dance naked . ibid. To transform or alter the colour of ones Cap , or Hat. ibid. How to tell where a stolen Horse is become . ibid. CHAP. XXXI . Boxes to alter one grain into another , or to consume the Grain or Corn to nothing . 192. How to convey ( with words or charms ) the Corn contained in one Box into another . ibid. Of another Box to convert Wheat into Flower with words , &c. ibid. Of divers petty Juggling knacks . Page . 193 CHAP. XXXII . To burn a Thred and to make it whole again with the ashes thereof , ibid. To cut a Lace asunder in the midst , and to make it whole again , ibid. How to pull Laces innumerable out of your mouth , of what colour or length you list , and never any thing seen to be therein . Page . 194 CHAP. XXXIII . How to make a Book , wherein you shall shew every leaf therein to be white , black , blue , red , yellow , green , &c. ibid. CHAP. XXXIV . Desperate or dangeroous Juggling knacks , wherein the simple are made to think , that a silly Juggler with words can hurt and help , kill and revive any creature at his pleasure : and first to kill any kind of Pullen , & to give it life again . 195. To eat a Knife , and fetch it out of any other place . ibid. To thrust a Bodkin into your head without hurt . 196. To thrust a Bodkin through your tongue , and a knife through your arm , a pitiful sight , without hurt or danger , ibid. To thrust a piece of Lead into ones Eye , and drive it about ( with a stick ) between the skin and flesh of the fore-head , until it be brought to the other eye , and there thrust out , ibid. To cut half your Nose asunder , and to heal it again presently without any salve . ibid. To put a Ring through your cheek . ibid. To cut off ones head , and to lay it in a Platter , &c. which the Juglers call the Decollation of John Baptist . 197. To thrust a Dagger or Bodkin into your guts very strangely , and to recover immediately . ibid. To draw a Cord through your nose , mouth or hand , so sensible as it is wonderful to see . 198. The Conclusion , wherein the Reader is referred to certain patterns of Instruments wherewith divers feats here specified are to be executed . ibid. BOOK XIV . CHAP. I. OF the Art of Alchymistry , of their words of Art and devices to blear mens eyes , and to procure credit to their Profession . Page . 202 CHAP. II. The Alchymisters drift ; the Canons Yeomans tale ; of Alchymistical Stones and Waters . Page . 203 CHAP. III. Of a Yeoman of the Country cosened by an Alchymist . Page . 204 CHAP. IV. A certain King abused by an Alchymist ; and of the King's Fool a pretty jest . Page . 206 CHAP. V. A notable story written by by Erasmus of two Alchymists ; also of Longation and Curtation . ibid. CHAP. VI. The Opinion of divers learned men touching the folly of Alchymistry . Page . 210 CHAP. VII . That vain and deceitful hope is a great cause why men are seduced by this alluring Art , and that their labours therein are bootless , &c. Page . 212 CHAP. VII . A Continuation of the former matter , with a Conclusion of the same . ibid. BOOK XV. CHAP. I. OF Magical Circles , and the reason of their Institution . Page . 215 CHAP. II. How to raise up the Ghost of one that hath hanged himself . Page . 217 CHAP. III. How to raise up the three Spirits , Paymon , Bathin , and Barma ; and what wonderful things may be effected through their Assistance . Page . 218 CHAP. IV. How to consecrate all manner of Circles , Fumigations , Fires , Magical Garments , and Utensils . Page . 220 CHAP. V. Treating more practically of the Consecration of Circles , Fires , Garments and Fumigations . Page . 221 CHAP. VI. How to raise and exorcise all sorts of Spirits belonging to the Airy Region . Page . 222 CHAP. VII . How to obtain the familiarity of the Genius , or Good Angel , and cause him to appear . Page . 223 CHAP. VIII . A form of Conjuring Luridan the Familiar , otherwise called Belelah . Page . 224 CHAP. IX . How to conjure the Spirit Balkin the Master of Luridan . Page . 226 CHAP. X. The Exposition of Jidoni , and where it is found , whereby the whole Art of Conjuration is deciphered . Page . 229 CHAP. XI . An inventary of the names , shapes , powers , government , and effects of Devils and Spirits , of their several signiorities and degrees : a strange discourse worth the reading . ibid. CHAP. XII . The hours wherein principal Devils may be bound ; to wit , raised and restrained from doing of hurt . Page . 238 CHAP. XIII . The form of adjuring or citing of the Spirits aforesaid to arise and appear . ibid. CHAP. XIV . A confutation of the manifold vanities contained in the precedent Chapters , specially of commanding of Devils . Page . 240 CHAP. XV. The names of the Planets , their Characters , together with the twelve Signs of the Zodiack , their dispositions , aspects , and government , with other observations . 241. The twelve Signs of the Zodiack , their characters and denominations , &c ibid. Their dispositions or inclinations . ibid. The disposition of the Planets . ibid. The aspects of the Planets . 242. How the day is divided or distinguished . ibid. The division of the Day and the Planetary Regiment . ibid. The division of the Night and the Planetary Regiment . ibid. CHAP. XVI . The characters of the Angels of the Seven days , with their names ; of Figures , Seals and Periapts . Page . 243 CHAP. XVII . An experiment of the dead . Page . 244 CHAP. XVIII . A Licence for Sybilla to go and come by at all times . Page . 247 CHAP. XIX . To know of Treasure hidden in the Earth . ibid. This is the way to go Invisible by th●se three Sisters of Fairies . ibid. CHAP. XX. An experiment of Citrael , &c. Angeli diei dominici . 248. The Seven Angels of the Seven Days , with the Prayer called Regina linguae . Page . 249 CHAP. XXI . How to inclose a Spirit in a Crystal-stone . ibid. A figure or type proportional , shewing what form must be observed and kept , in making the figure whereby the former secret of inclosing a Spirit in Crystal is to be accomplished , &c. Page . 251 CHAP. XXII . An Experiment of the Spirit Bealphares . ibid. The two and twentieth Psalm . 252. This Psalm also following , being the fifty one Psalm , must be said three times over , &c. ibid. CHAP. XXIII . To bind the Spirit Bealphares , and to lose him again . 253. A Licence for the Spirit to depart . 254. A type or figure of the Circle for the Master and his fellows to fit in , shewing how and after what fashion it should be made . Page . 255 CHAP. XXIV . The making of the Holy Water . ibid. To the water say also as followeth . ibid. Then take the Salt in thy hand , and say putting it into the water , making in the manner of a Cross . 256. Then sprinkle upon any thing , and say as followeth . ibid. CHAP. XXV . To make a Spirit to appear in a Crystal . ibid. CHAP. XXVI . An Experiment of the Dead . 257. Now the Pater noster , Ave , and Credo must be said , and then the Prayer immediately following Page . 258 CHAP. XXVII . A Bond to bind him to thee , and to thy N. as followeth . ibid. CHAP. XXVIII . This Bond following is to call him inso your Crystal-stone , or Glass , &c. 260. Then being appeared , say these words following , ibid. A Licence to depart . Page . 261. CHAP. XXIX . When to talk with Spirits , and to have true answers to find out a Thief . ibid. To speak with Spirits . ibid. CHAP. XXX . A Confutation of Conjuration , especially of the raising , binding and dismissing of the Devil ; of going Invisible and other lewd practices . ibid. CHAP. XXXI . A Comparison between Popish Exorcists and other Conjurors ; A Popish Conjuration published by a great Doctor of the Romish Church , his rules & cautions . Page . 263 CHAP. XXXII . A late Experiment , or cosening Conjuration practised at Orleance by the Franciscan Fryers ; how it was detected , and the judgment against the Authors of that Comedy . Page . 264 CHAP. XXXIII . Who may be Conjurors in the Romish Church besides Priests ; a ridiculous definition of Superstition ; what words are to be used and not used in Exorcisms ; Rebaptism allowed ; it is lawful to Conjure any thing ; differences between Holy Water and Conjuration . Page . 266 CHAP. XXXIV . The seven Reasons why some are not rid of the Devil with all their Popish Conjurations ; why there were no Conjurors in the Primitive Church ; and why the Devil is not so soon cast out of the bewitched as of the possessed . Page . 267 CHAP. XXXV . Other gross absurdities of Witchmongers in this matter of Conjurations . Page . 268 CHAP. XXXVI . Certain Conjurations taken out of the Pontifical , and out of the Missal . 269. A Conjuration written in the Mass Book . Fol. 1. ibid. Oremus . ibid. CHAP. XXXVII . That Popish Priests leave nothing unconjured ; a form of Exorcism for Incense . Page . 270 CHAP. XXXVIII . The Rules and Laws of Popish Exorcists and other Conjurors all one , with a confutation of their whole power ; how St. Martin conjured the Devil . ibid. CHAP. XXXIX . That it is a shame for Papists to believe other Conjurors doings , their own being of so little ; Hippocrates his opinion herein . Page . 272 CHAP. XL. How Conjurors have beguiled Witches ; what Books they carry about to procure credit to their Art : wicked assertions against Moses and Joseph . ibid. CHAP. XLI . All Magical Arts confuted by an argument concerning Nero ; what Cornelius Agrippa and Carolus Gallus have left written thereof , and proved by experience . Page . 273 CHAP. XLII . Of Solomon's Conjurations , and of the opinion conceived of his cunning and practice therein . Page . 274 CHAP. XLIII . Lessons read in all Churches , where the Pope hath authority , on St. Margaret's day ; translated into English word for word . Page . 275 CHAP. XLIV . A delicate story of a Lumbard , who by St. Margaret's example , would needs fight with a real Devil . ibid. CHAP. XLV . The story of St. Margaret proved to be both ridiculous and impious in every point . Page . 276 CHAP. XLVI . A pleasant Miracle wrought by a Popish Priest . Page . 277 CHAP. XLVII . The former Miracle confuted , with a strange story of St. Lucy . Page . 278 CHAP. XLVIII . Of Visions , Noises , Apparitions , and imagined Sounds , and of other Illusions ; of wandering Souls , with a confutation thereof . ibid. CHAP. XLIX . Cardanus opinion of strange Noises ; how counterfeit Visions grow to be credited ; of Popish Appearances ; of Pope Boniface . Page . 279 CHAP. L. Of the Noise or Sound of Eccho , of one that narrowly escaped downing thereby , &c. Page . 280 CHAP. LI. Of Theurgie , with a Confutation thereof : A Letter sent to me concerning these matters . ibid. The Copy of a Letter sent unto me R. S. by T.E. Master of Art , and practiser both of Physick , and also in times past , of certain vain Sciences , now condemned to die for the same : wherein he openeth the truth touching those deceits . Page . 281 BOOK XVI . CHAP I. A Conclusion , in manner of an Epilog , repeating mary of the former absurdities of Witchmongers conceits ; confutations thereof ; and of the authority of James Sprenger , and Henry Institor inquisitors and compilers of M. Mal. Page . 283 CHAP II. By what means the common people have been made believe in the miraculous works of Witches ; a definition of Witchcraft , and a description thereof . Page . 284 CHAP. III. Reasons to prove that Words and Characters are but Bables , and that Witches cannot do such things as the multitude supposeth they can ; their greatest wonders proved trifles ; of a young Gentleman cosened . ibid. CHAP IV. Of one that was so bewitched , that he could read no Scriptures but Canonical ; of a Devil that could speak no Latin ; a proof that Witchcraft is flat cosenage . Page . 286 CHAP V. Of the Divination by the Sive and Sheeres , and by the Book and Key ; Hemingius his opinion thereof confuted ; a bable to know what is a clock ; of certain juggling knacks ; manifold reasons for the overthrow of Witches and Conjurors , and their cosenages ; of the Devils transformations ; of Ferrum candens . ibid. CHAP. VI. How the Devil preached good Doctrine in the shape of a Priest ; how he was discovered ; and that it is a shame ( after Confutation of the greater Witchcrafts ) for any man to give credit to the lesser points thereof . Page . 289 CHAP. VII . A Conclusion against Witchcraft , in manner and form of an Introduction . Page . 290 CHAP. VIII . Of Natural Witchcraft or Fascination . ibid. CHAP. IX . Of Inchanting or Bewitching Eyes . Page . 291 CHAP. X. Of Natural Witchcraft for Love , &c. Page . 292 FINIS . A DISCOURSE CONCERNING The NATURE and SUBSTANCE OF Devils and Spirits . IN TWO BOOKS . The First , By REGINAL SCOTT Esq The Second , Added in this Third Impression , as Succedaneous to the First , and conducing to the compleating of the Whole Work. LONDON ; Printed in the Year M.DC.LXV . A DISCOURSE CONCERNING Devils and Spirits . BOOK I. CHAP. I. The Philosophers Opinions concerning Devils and Spirits ; their manner of reasoning thereupon , and the same confuted . THere is no Question nor Theme ( saith Hierome Cardane ) so difficult to deal in , nor so noble an argument to dispute upon , as this of Devils and Spirits ; for that being confessed or doubted of , the eternity of the Soul is either affirmed or denyed . The Heathen Philosophers reason hereof amongst themselves in this sort . First , they that maintain the perpetuity of the Soul , say , That if the soul died with the body ; to what end should men take pains either to live well or die well , when no reward for vertue , nor panishment for vice insueth after this life , the which otherwise they might spend in ease and security ? The other sort say , That vertue and honesty is to be persued , Non spe praemii , sed virtutis amore , that is , Not for hope of reward , but for love of vertue . If the soul live ever ( say the other ) the least portion of life is here : And therefore we that maintain the perpetuity of the Soul , may be of the better comfort and courage , to sustain with more constancy the loss of children , yea and the loss of life it self : whereas if the Soul were mortal , all our hope and felicity were to be placed in this life , which many Atheists ( I warrant you ) at this day do . But both the one and the other missed the cushion . For , to do any thing without Christ , is to weary our selves in vain ; sith in him only corruptions are purged . And therefore the folly of the Gentiles that place Summum bonum in the felicity of the body , or in the happiness or pleasures of the mind , is not only to be derided , but also abhorred . For , both our bodies and mindes are intermedled with most miserable calamities : and therefore therein cannot consist perfect felicity . But in the Word of God is exhibited and offered unto us that hope which is most certain , absolute , sound and sincere , not to be answered or denyed by the judgment of Philosophers themselves : For they that preferr temperance before all other things as Summum bonum , must needs see it to be a witness of their natural calamity , corruption and wickedness ; and that it serveth for nothing , but to restrain the dissoluteness , which hath place in their mindes infected with vices ; which are to be bridled with such corrections ; yea and the best of them all faileth in some point of modesty . Wherefore serveth our Philosophers prudence , but to provide for their own folly and misery ; whereby they might else be utterly overthrown ? And if their nature were not intangled in errors , they should have no need of such circumspection . The justice whereof they speak , serveth but to keep them from ravine , theft , and violence : and yet none of them all are so just , but that the very best and uprightest of them fall into great infirmities , both doing and suffering much wrong and injury . And what is their fortitude but to arm them to indure misery , grief , danger , and death it self ? But what happiness or goodness is to be reposed in that life , which must be waited upon with such calamities , and finally must have the help of death to finish it ? I say , if it be so miserable , why do they place Summum bonum therein ? S. Paul to the Romans sheweth that it cannot be that we should attain to justice , through the moral and natural actions and duties of this life : because that never the Jews nor the Gentiles could e●press so much in their lives , as the very law of Nature or of Moses required . And therefore he that worketh without Christ , doth as he that reckoneth without his host . CHAP. II. Mine own opinion concerning this Argument , to the disproof of some Writers hereupon . I For my part do also think this Argument , about the Nature and Substance of Devils and Spirits , to be so difficult , as I am perswaded that no one Author hath in any certain or perfect sort hitherto written thereof . In which respect I can neither allow the ungodly and prophane sects and doctrines of the Sadduces and Peripateticks , who deny that there are any Devils or Spirits at last ; nor the fond and superstitious Treatises of Plato , Proclus , Plotinus , Porphyrie ; or yet the vain and absurd opinions of Psellus , Nider , Sprenger , Cumanus , Bodin , Michael , Andreas , Janus , Matchaeus , Laurentius Ananias , Jambilchus , who with many others write so ridiculously in these matters , as if they were babes frayed with bugges : Some affirming , That the souls of the dead become spirits , the good to be Angels , the bad to be Devils : Some , That Spirits or Devils are only in this life ; Some , That they are men : Some , That they are women ; Some , That Devils are of such gender as they list themselves : Some , That they had no beginning , nor shall have ending , as the Manichees maintain : Some , That they are mortal and die , as Plutarch affirmeth of Pan : Some , That they have no bodies at all , but receive bodies , according to their phantasies and imaginations : Some , That their bodies are given unto them : Some , That they make themselves . Some say , They are wind : Some , That they are the breath of living creatures ; Some , That one of them begat another : Some , That they were created of the least part of the mass , whereof the Earth was made : and some , That they are substances between God and Man , and that of them some are Terrestrial , some Celestial , some Watery , some Airy , some Firy , some Starry , and some of each and every part of the Elements , and that they know our thoughts , and carry our good Works and Prayers to God , and return his benefits back unto us , and that they are to be worshipped , wherein they meet and agree jump with the Papists ; as if you read the notes upon the second chapter to the Colossians , in the Seminaries Testament printed at Rhemes , you shall manifestly see , though as contrary to the Word of God as black to white , as appeareth in the Apocalypse , where the Angel expresly forbad John to worship him . Again , some say , That they are mean betwixt Terrestrial and Celestial bodies , communicating part of each nature ; and that although they be eternal , yet that they are moved with affections : and as there are Birds in the air , Fishes in the water , and Worms in the earth ; so in the fourth Element , which is the fire , is the habitation of Spirits and Devils . And lest we should think them idle , they say , They have charge over men , and Government in all Countries and Nations . Some say , That they are only imaginations in the mind of man. Tertullian saith , They are Birds , and fly faster then any fowl of the air . Some say , That Devils are not , but when they are sent ; and therefore are called evil Angels . Some think , That the Devil sendeth his Angels alroad , and he himself maketh his continual abode in Hell , his Mansion place . CHAP. III. The opinion of Psellus touching Spirits ; of their several Orders ; and a Confutation of his Errors therein . PSellus being of authority in the Church of Rome , and not impugnable by any Catholick , being also instructed in these supernatural or rather Diabolical matters by a Monk called Marcus , who had been familiarly conversant a long time , as he said , with a certain Devil , reporteth upon the same Devils own word , which must needs understand best the state of this question ; That the bodies of Angels and Devils consist not now of all one element , though perhaps it were otherwise before the fall of Lucifer ; and , That the bodies of Spirits and Devils can feel and be felt , do hurt and be hurt : in so much as they lament when they are striken ; and being put to the fire are burnt , and yet that they themselves burn continually , in such sort as they leave ashes behind them in places where they have been ; as manifest tryal thereof hath been ( if he say truly ) in the borders of Italy . He also saith upon like credit and assurance ; That Devils and Spirits do avoid and shed from out of their bodies , such seed or nature , as whereby certain vermin are ingendered , and that they are nourished with food , as we are , saving that they receive it not into their mouths , but suck it it up into their bodies , in such sort as sponges soke up waser . Also he saith , They have names , shapes , and dwelling places , as indeed they have , though not in temporal and corporal sort . Furthermore , he saith , That there are six principal kind of Devils , which are not only corporal , but temporal and worldly . The first sort consist of fire , wandering in the Region neer to the Moon , but have no power to go into the Moon . The second sort consisting of air , have their habitation more low and neer unto us : These ( saith he ) are proud and great boasters , very wise and deceitful , and when they come down are seen with streams of fire at their tail . He saith , That these are commonly conjured up to make Images laugh , and Lamps burn of their own accord ; and that in Assyria they use much to prophesie in a Bason of Water . Which kind of Incantation is usual among our Conjurors : but it is here commonly performed in a Pitcher or Pot of water ; or else in a Vial of Glass filled with water , wherein they say at the first a little sound is heard without a voyce , which is a token of the Devils coming . Anon the water seemeth to be troubled , and then there are heard small voyces , wherewith they give their answers , speaking so softly as no man can well hear them : because ( saith Cardan ) they would not be argued or rebuked of lyes . But this I have elsewhere more largely described and confuted . The third sort of Devils are earthly ; the fourth , watery , or of the Sea. The fift , under the Earth . The sixt sort are Lucifugi , that is , such as delight in darkness , and are scant indued with sense , and so dull , as they can scarse be moved with Charms or Conjurations . The same man saith , That some Devils are worse than other , but yet that they all hate God , and are enemies to man. But the worser moity of Devils are Aquei , Subterranei , and Lucifugi ; that is , watery , under the Earth , and shunners of light : Because ( saith he ) these hurt not the souls of men , but destroy mens bodies like mad and ravening beasts , molesting both inward and outward parts thereof . Aquei are they that raise tempests , and drown Seafaring men , and do all other mischiefs on the water . Subterranei and Lucifugi enter into the Bowels of men , and torment them that they poss●ss with the phrinsie , and the falling evill . They also assault them that are miners or pioners , which use to work in deep and dark holes under the earth . Such Devils as are earthy and airy , he saith , enter by subtilty into the minds of men , to deceive them , provoking men to absurd and unlawful affections . But herein his Philosophy is very unprobable ; for if the Divel be earthy , he must needs be palpable ; if he palpable , he be must needs kill them into whose bodies he entereth . Item , if he be of earth created , then must he also be visible and untransformable in that point : for Gods creation cannot be annihilated by the creature . So as though it were granted , that they might add to their substance matter and form , &c. yet it is most certain , that they cannot diminish or alter the substance whereof they consist , as not to be ( when they list ) spiritual , or to relinquish and leave earth , water , fire , air , or this and that element whereof they are created . But howsoever they imagine of water , air , or fire , I am sure earth must alwayes be visible and palpable , yea , and air must alwayes be invisible , and fire must be hot , and water must be moist . And of these three latter bodies , specially of water and air , no form nor shape can be exhibited to mortal eyes naturally , or by the power of any creature . CHAP. IV. More absurd Assertions of Psellus and such others , concerning the actions and passions of Spirits ; his definition of them , and of his experience therein . MOreover the same Author saith , That Spirits whisper in our minds , and yet not speaking so lowd , as our ears may hear them : but in such sort as our souls speak altogether when they are dissolved ; making an example by lowd speaking afar off , and a comparison of soft whispering neer at hand , so as the Devil entreth so neer to the mind as the Ear need not hear him ; and that every part of a Devil or Spirit seeth , heareth , and speaketh , &c. But herein I will believe Paul better then Psellus , or his Monk , or the Monks Devil : For Paul saith , If the whole body were an eye , where were hearing ? If the whole body were hearing , where were smelling , &c. Whereby you may see what accord is betwixt Gods Word and Witchmongers . The Papists proceed in this matter , and say , That these Spirits use great knavery and unspeakable bawdery in the breach and middle parts of man and woman , by tickling , and by other lecherous devices ; so that they fall jump in judgment and opinion , though very erroneously , with the foresaid Psellus , of whose doctrine also this is a parcel , to wit , That these Devils hurt not Cattel for the hate they bear unto them , but for love of their natural and temperate heat and moisture , being brought up in deep , dry and cold places . Marry they hate the heat of the Sun and the Fire , because that kind of heat dryeth too fast . They throw down stones upon men , but the blows thereof do no harm to them whom they hit ; because they are not cast with any force ; for saith he , The Devils have little and small strength , so as the stones do nothing but fray and terrifie men , as scare-crows do Birds out of the Corn-fields . But when these Devils enter into the pores , then do they raise wonderful tumults in the body and mind of man. And if it be a subterrene Devil , it doth writhe and bow the possessed ; and speaketh by him , using the spirit of the Patient as his instrument . But he saith , that when Lucifugus poss●ss●th a man , he maketh him dumb , and as it were dead : and these be they that are cast out ( saith he ) only by F●sting and Prayer . The same Psellus , with his mates Bodin and the penners of M. Mal. and others , do find fault with the Physitians that affirm such infirmities to be curable with diet , and not by inchantments ; saying , That Physitians do only attend upon the body , and that which is perceiveable by outward sense ; and that as touching this kind of divine Philosophy , they have no skill at all : And to make D●vels and Spirits seem yet more corporal and terrene , he saith , That certain Devils are belonging to certain Countries , and speak the language of the same Countries , and none other ; some the Assyrian , some the Chaldaean , and some the Persian tongue , and that they feel stripes , and fear hurt , and specially the dint of the Sword ( in which respect Conjurors have Swords with them in their Circles , to terrifie them ) and that they change shapes , even as sodainly as men do change colour with blushing , fear , anger , and other moods of the mind . He saith further , That there be brute beasts among them , and yet Devils , and subject to any kind of death ; insomuch as they are so foolish , as they may be compared to Flies , Fleas , and Worms , who have no respect to any thing but their food , not regarding or remembring the whole from out of whence they came last . Marry Devils compounded of Earth , cannot often transform themselves , but abide in some one shape , such as they best like , and most delight in ; to wit , in the shape of Birds or Women ; and therefore the Greeks call them Neidas , Nereidas , and Dreidas , in the feminine gender ; which Dreidae , inhabited , ( as some write ) the Islands beside Scotland , called Druidae , which by that means had their denomination and name . Other Devils that dwell in dryer places transform themselves into the masculine kind . Finally , Psellus saith , They know our thoughts , and can prophesie of things to come . His definition is , That they are perpetual mindes in a passible body . To verifie these toyes he saith , That he himself saw in a certain night a man brought up by Aletus Lybius into a Mountain , and that he took an hearb , and spat thrice into his mouth , and anointed his eyes with a certain Ointment , so as thereby he saw great troops of Devils , and perceived a Crow to flie into his mouth ; and since that hour he could prophesie at all times , saving on Good-friday , and Easter-sunday . If the end of this tale were true , it might not only have satisfied the Greek - Church , in keeping the day of Easter , together with the Church of Rome ; but might also have made the Pope ( that now is ) content with our Christmas and Easter-day , and not to have gathered the minutes together , and reformed it so , as to shew how falsly he and his predecessors ( whom they say could not err ) hath observed it hitherto . And truly this , and the dancing of the Sun on Easter-day morning , sufficiently or rather miraculously prove that computation , which the Pope now beginneth to doubt of , and to call in question . CHAP. V. The Opinion of Fascius Cardanus touching Spirits , and of his Familiar Devil . FAscius Cardanus had ( as he himself and his son Hierome Cardanus report ) a familiar Devil , consisting of the fiery Element , who , so long as he used Conjuration , did give true answers to all his demands ; but when he burned up his Book of Conjurations , though he resorted still unto him , yet did he make false answers continually . He held him bound twenty and eight years , and loose five years . And during the time that he was bound , he told him that there were many Devils or Spirits . He came not always alone , but sometimes some of his fellows with him . He rather agreed with Psellus then with Plato : for he said they were begotten , born , died , and lived long ; but how long they told him not : howbeit , as he might conjecture by the Devils face , who was 42 years old , and yet appeared very young , he thought they lived two or three hundred years ; and they said that their souls and ours also died with their bodies . They had Schools and Universities among them : but he conceived not that any were so dull headed , as Psellus maketh them . But they are very quick in credit , that beleive such fables , which indeed is the ground-work of Witchcraft and Conjuration . But these Histories are so gross and palpable , that I might be thought as wise in going about to confute them , as to answer the stories of Fryer Rush , Adam Bell , or the golden Legend . CHAP. VI. The Opinion of Plato concerning Spirits , Devils and Angels ; what Sacrifices they like best , what they fear ; and of Socrates his familiar Devil . PLato and his followers hold , that good Spirits appear in their own likeness ; but that evil Spirits appear and shew themselves in the form of other bodies ; and that one Devil reigneth over the rest , as a Prince doth in every perfect Common-wealth overmen . Item , they obtain their purposes and desires , only by intreaty of men and women ; because in nature they are their inferiors , and use authority over men none otherwise than Priests by vertue of their function , and because of Religion , wherein ( they say ) they execute the Office of God. Sometimes , they say , that the fiery Spirits or supreme Substances enter into the purity of the mind , and so obtain their purpose ; sometimes otherwise , to wit , by vertue of holy Charms , and even as a poor man obtaineth for Gods sake any thing at a Princes hand as it were by importunateness . The other sort of Devils and defiled souls are so conversant on earth , as that they do much hurt unto earthly bodies , specially in leachery . Gods and Angels ( say they ) because they want all material and gross substance , desire most the pure Sacrifice of the Mind . The grosser and more terrestrial Spirits desire the grosser Sacrifices , as Beasts and Cattel . They in the middle or mean Region delight to have Frankincense , and such mean stuffe offered unto them , and therefore ( say they ) it is necessary to Sacrifice unto them all manner of things , so the same be slain , and dye not of their own accord ; for such they abhor . Some say , that Spirits fear wonderfully vain threats , and thereupon will depart ; as if you tell them that you will cut the Heavens in pieces , or reveal their secrets , or complain of them to the gods ; or say that you will do any impossibility , or such things as they cannot understand , they are so timerous as they will presently be gone : and that is thought the best way to be rid of them . But these be most commonly of that sort or company , which are called Principatus , being of all other the most easie to be conjured . They say Socrates had a familiar Devil : which Plato relyeth much upon , using none other argument to prove that there are such Spirits ; but because Socrates ( that would not lye ) said so ; and partly because that Devil did ever disswade and prohibit , not only in Socrates his own cases , but sometimes in his friends behalf ; who ( if they had been ruled ) might through his admonition have saved their lives . His Disciples gathered that his Devil was Saturnal , and a principal fiery Devil ; and that he , and all such as do naturally know their Devils , are only such as are called Daemonii viri , otherwise coseners . Item , they say , That fiery Spirits urge men to contemplation , the airy to business , the watery to lust ; and among these there are some that are Martial , which give fortitude ; some are Jovial , giving wisdom ; some Saturnal , always using disswasion and dehorting . Item , some are born with us , and remain with us all our life ; some are meer strangers , who are nothing else but the souls of men departed this life , &c. CHAP. VII . Plato's nine Orders of Spirits and Angels ; Dionysius his Division thereof not much differing from the same ; all disproved by learned Divines . PLato proposeth or setteth forth nine several orders of Spirits , besides the spirits and souls of men . The first Spirit is God that commandeth all the residue ; the second are those that are called Ideae , which gave all things to all men ; the third are souls of heavenly bodies which are mortal ; the fourth are Angels ; the fift Archangels ; the sixt are Devils , who are ministers to infernal powers , as Angels are to supernal ; the seventh are half Gods ; the eighth are Principalities ; the ninth are Princes . From which division Dionysius doth not much swerve , saving that he dealeth ( as he saith ) only with good Spirits , whom he likewise divideth into nine parts or offices . The first he calleth Seraphim , the second Cherubim , the third Thrones , the fourth Dominations , the fift Vertues , the sixt Powers , the seventh Principalites , the eighth Archangels , the ninth and inferiour sort he calleth Angels . Howbeit , some of these ( in my thinking ) are evil Spirits ; or else Paul gave us evil counsel , when he willed us , To fight against Principalities , and Powers , and all spiritual wickedness . But Dionysius in that place goeth further , impropriating to every Countrey , and almost to every person of any accompt , a peculiar Angel ; as to Jewry he assigneth Michael ; to Adam , Razael ; to Abraham Zekiel ; to Isaac , Raphael , to Jacob , Peliel ; to Moses , Metraton , &c. But in these discourses , he either followed his own imaginations and conceits , or else the corruptions of that age . Nevertheless , I had rarher confute him by Mr. Calvin , and my Kinsman M. Deering , than by my self , or mine own words . For Mr. Calvin saith , That Dionysius , herein speaketh not as by hearsay , but as though he had slipped down from Heaven , and told of things which he had seen . And yet ( saith he ) Paul was wrapt up into the third Heaven , and reporteth no such matters . But if you read Mr. Deering upon the first chapter to the Hebrews , you shall see this matter notably handled ; where he saith , That whensoever Archangel is mentioned in the Scriptures , it signifieth our Saviour Christ , and no creature . And certain it is that Christ himself was called an Angel. The names also of Angels , as Michael , Gabriel , &c. are given to them ( saith Calvin ) according to the capacity of our weakness . But because the decision of this is neither within the compass of mans capacity , nor yet of his knowledge , I will proceed no further to discuss the same , but to shew the absurd opinions of Papists and Witchmongers on the one side , and the most sober and probable collections of the contrary-minded on the other side . CHAP. VIII . The Commencement of Devils fondly gathered out of the 14. of Isaiah ; of Lucifer and of his fall ; the Cabalists , the Thalmudists and Schoolmens opinions of the Creation of Angels . THe Witchmongers , which are most commonly bastard Divines , do fondly gather and falsly conceive the Commencement of Devils out of the 14. of Isaiah , where they suppose Lucifer is cited , as the name of an Angel ; who on a time being desirous to be cheekmate with God himself , would needs ( when God was gone a little aside ) be sitting down or rather pirking up in Gods own principal and Cathedral Chair ; and that therefore God cast him and all his confederates out of Heaven : so as some fell down from thence to the bottom of the earth ; some having descended but into the middle Region , and the tail of them having not yet passed through the highet Region , stayed even then and there , when God said , Ho. But God knoweth there is no such thing meant nor mentioned in that place : For there is only fore-shewed the deposing and deprivation of King Nebuchadnezzar , who exalting himself in pride ( as it were above the Starrs ) esteemed his glory to surmount all others , as far as Lucifer the bright morning Star shineth more gloriously than the other common Stars , and was punished by exile , until such time as he had humbled himself ; and therefore metaphorically was called Lucifer . But forsooth , because these great Clerks would be thought methodical , and to have crept out at Wisdoms bosome , who rather crawled out of Follies breeches ; they take upon them to shew us , first , whereof these Angels that fell from Heaven were created ; to wit , of the left side of that massie mold ; whereof the World was compounded , the which ( say they ) was Putredo terrae ; that is , the rottenness of the earth . Cabalists with whom Avicen seemeth to agree , say , That one of these begat another ; others say , They were made all at once : The Greeks do write , That Angels were created before the World : The Latinists say , They were made the fourth day , when the Stars were made : Laurence Ananias saith , They were made the first day , and could not be made the fourth day , bacause it is written ; Quando facta sunt sidera , laudaverunt me angeli : When the Stars were made , the Angels praised me ; so as ( saith he ) they were made under the names of the Heavens . There is also a great question among the Schoolmen , whether more Angels fell down with Lucifer ; or remainnd in Heaven with Michael . Many having a bad opinion of the Angels honesties , affirm , that the greater part fell with Lucifer ; but the better opinion is ( saith Laurentius Ananias ) that the most part remained . And of them that think so , some say , the tenth part were cast down , some , the ninth ; and some gather upon S. John , that the third part were only damned ; because it is written , That the Dragon with his tail plucked down with him the third part of the Stars . CHAP. IX . Of the contention between the Greek and Latine Church touching the fall of Angels , the variance among Papists themselves herein ; a conflict between Michael and Lucifer . THere was also another contention between the Greek Church and the Latine ; to wit , of what orders of Angels they were that did fall with Lucifer . Our Schoolmen say ; They were of all the nine orders of Angels in Lucifer 's conspiracy : But because the superior Order was of the more noble constitution and excellent estate , and the inferior of a less worthy nature , the more part of the inferior orders fell as guilty and offenders with Lucifer . Some say , The Devil himself was of the inferior order of Angels ; and some , that he was of the highest order ; because it is written , In Cherubim extentus & protegens posuite Monte sancto Dei , Extended upon a Cherubim and protecting , I have put thee in the holy Mountain of God. And these say further ; That he was called the Dragon , because of his excellent knowledge . Finally these great Doctors conclude , That the Devil himself was of the Order of Seraphim , which is the highest , because it is written , Quomodo enim mane oriebaris Lucifer ? For when didst thou rise in the morning O Lucifer ? They of this sect affirm , That Cacodaemones were they that repelled against Jove ; I mean they of Plato his sect , himself also holding the same opinion . Our Schoolmen differ much in the cause of Lucifers fall . For some say it was for speaking these words , Ponam sedem meam in aquilone , & similis ero altissimo , I will put my seat in the North , and I will be like the most High. Others say ; Because he utterly refused felicity , and thought scorn thereof : Others say , Because he thought all his strength proceeded from himself , and not from God ; Others say that it was , Because he attempted to do that by himself , and his own ability , which he should have obtained by the gift of another ; Others say , That his condemnation grew hereupon , for that he challenged the place of the Messias ; Others say , Because he detracted the time to adore the Majesty of God , as other Angels did ; Others say , Because he utterly refused it . Scotus and his Disciples say that it was , Because he rebelliously claimed equal Omnipotency with God ; with whom lightly the Thomists never agree . Others say , It was for all these causes together , and many more ; so as hereupon ( saith Laurentius Ananias ) grew a wonderful conflict between Michael and his good Angels on the one side , and Lucifer and his Fiends on the other : so as , after a long and doubtful skirmish , Michael overthrew Lucifer , and turned him and his fellows out of the doores . CHAP. X. Where the Battel between Michael and Lucifer was fought ; how long it continued , and of their power : how fondly Papists and Infidels write of them ; and how reverently Christians ought to think of them . NOw where this battel was fought , and how long it continued , there is as great contention among the Schoolmen , as was betwixt Michael and Lucifer . The Thomists say this battel was fought in the Empyreal Heaven , where the abode is of blessed Spirits , and the place of pleasure and felicity . Augustine and many others say , That the battel was fought in the highest Region of the Air ; Others say , In the Firmament ; Others , In Paradise . The Thomists also say , It continued but one instant or prick of time ; for they tarryed but two instants in all , even from their Creation to their Expulsion . The Scotists say , That between their production and their fall , there were just four instants . Nevertheless , the greatest number of Schoolmen affirm , That they continued only three instants ; because it stood with Gods justice , to give them three warnings ; so as at the third warning Lucifer fell down like lead ( for so are the words ) to the bottom of Hell ; the rest were left in the Air , to tempt man. The Sadduces were as gross the other way ; for they said , That by Angels was meant nothing else but the motions that God doth inspire in men , or the tokens of his power . He that readeth Eusebius , shall see many more absurd opinions and asseverations of Angels ; as how many thousand years they serve as Angels , before they come to the promotion of Archangels , &c. Monsieur Bodin , M. Mal. and many other Papists gather upon the seventh of Daniel , That there are just ten Millions of Angels in Heaven . Many say , that Angels are not by nature , but by office . Finally , it were infinite to shew the absurd and curious collections hereabout . I for my part think with Calvine , That Angels are creatures of God ; though Moses spake nothing of their creation , who only applyed himself to the capacity of the common people , reciting nothing but things seen . And I say further with him , That they are heavenly spirits , whose ministration and service God useth ; and in that respect are called Angels . I say yet again with him , That it is very certain , that they have no shape at all ; for they are spirits , who never have any ; and finally , I say with him , That the Scriptures for the capacity of our wit , doth not in vain paint out Angels unto us with wings ; because we should conceive , that they are ready swiftly to succour us . And certainly all the sounder Divines do conceive and give out , that both the names and also the number of Angels are set down in the Scripture by the Holy-Ghost , in terms to make us understand the greatness and the manner of their messages ; which ( I say ) are either expounded by the number of Angels , or signified by their names . Furthermore , the School Doctors affirm , That four of the Superior Orders of Angels never take any form or shape of bodies , neither are sent of any errand at any time . As for Archangels , they are sent only about great and secret matters ; and Angels are common Hacknies about every trifle ; and that these can take what shape or body they list ; marry they never take the form of women and children . Item , they say , That Angels take most terrible shapes ; for Gabriel appeared to Mary , when he saluted her , Facie rutilante , veste coruscante , ingressu mirabili , aspectu terribili , &c. that is , With a bright countenance , shining attire , wonderful gesture , and a dreadful visage , &c. But of Apparitions I have spoken somewhat before , and will say more hereafter . It hath been long , and continueth yet a constant opinion , not only among Papists , but among others also ; that every man hath assigned him , at the time of his nativity , a good Angel and a bad . For the which there is no reason in Nature , nor authority in Scripture . For not one Angel , but all the Angels are said to rejoyce more at one Convert , than of ninety and nine just . Neither did one only Angel convey Lazarus into Abraham's bosome . And therefore I conclude with Calvin , That he which referreth to one Angel , the care that God hath to every one of us , doth himself great wrong ; as may appear by so many fiery Chariots shewed by Elizaeus to his servant . But touching this mystery of Angels , let us reverently think of them , and not curiously search into the nature of them , considering the vileness of our condition , in respect of the glory of their creation . And as for the foresaid fond imaginations and fables of Lucifer , &c. they are such as are not only ridiculous , but also accomptable among those impious curiosities , and vain questions , which Paul speaketh of : neither have they any title or letter in the Scripture for the maintenance of their gross opinions in this behalf . CHAP. XI . Whether they became Devils , which being Angels kept not their Vocation , in Jude and Peter ; of the fond Opinion of the Rabbins touching Spirits and Bugs ; with a Confutation thereof . WE do read in Jude , and find it confirmed in Peter , That the Angels kept not their first estate , but left their own habitation , and sinned , and ( as Job saith ) committed folly ; and that God therefore did cast them down into Hell , reserving them in everlasting chains under darkness , unto the judgment of the great day . But many Divines say , That they find not anywhere , that God made Devils of them , or that they became the Princes of the World , or else of the Air ; but rather Prisoners . Howbeit , divers Doctors affirm , That this Lucifer , notwithstanding his fall , hath greater power than any of the Angels in Heaven ; Marry they say , That there be certain other Devils of the inferior fort of Angels , which were then thrust out for smaller faults , and therefore are tormented with little pains , besides eternal damnation ; and these ( say they ) can do little hurt . They affirm also , That they only use certain juggling knacks , delighting thereby to make men laugh , as they travel by the high wayes ; but other ( say they ) are much more churlish . For proof hereof they alledge the eighth of Matthew , where he would none otherwise be satisfied but by exchange , from the annoying of one man , to the destruction of a whole herd of Swine . The Rabbins , and namely Rabbi Abraham writing upon the second of Genesis , do say , That God made the Fairies , Bugs , Incubus , Robin Good-fellow , and other familiar or domestical Spirits and Devils on the Friday ; and being prevented with the evening of the Sabbath , finished them not , but left them unperfect ; and therefore , that ever since they use to flie the holiness of the Sabbath , seeking dark holes in Mountains and Woods , wherein they hide themselves till the end of the Sabboth , and then come alroad to trouble and molest men . But as these opinions are ridiculous and fondly collected ; so if we have only respect to the bare word , or rather to the letter , where Spirit or Devils are spoken of in the Scriptures , we shall run into as dangerous absurdities as these are . For some are so carnally minded , that a Spirit is no sooner spoken of , but immediately they think of a black man with cloven feet , a pair of horns , a tail , claws , and eyes as broad as a Bason , &c. But surely the Devil were not so wise in his generation , as I take him to be , if he would terrifie men with such ugly shapes , though he could do it at his pleasure . For by that means men should have good occasion and opportunity to flie from him , and to run to God for succour ; as the manner is of all them that are terrified , though perchance they thought not upon God a long time before . But in truth we never have so much cause to be afraid of the Devil , as when he flatteringly insinuateth himself into our hearts , to satisfie , please , and serve our humours , enticing us to prosecute our own appetites and pleasures , without any of these external terrours . I would weet of these men where they do find in the Scriptures , that some Devils be spiritual , and some corporal ; or how these earthy or watery Devils enter into the mind of man. Augustine saith , and divers others affirm , That Satan or the Devil while we feed , allureth us with gluttony ; he thrusteth lust into our generation ; and sloth into our exercise ; into our conversation , envie ; into our traffick , avarice ; into our correction , wrath ; into our government , pride ; he putteth into our hearts evil cogitations ; into our mouthes , lyes , &c. When we wake , he moveth us to evils works ; when we sleep , to evil and filthy dreams ; he provoketh the merry to loosness , and the sad to despair . CHAP. XII . That the Devils assaults are Spiritual and not Temporal ; and how grossly some understand those parts of the Scripture . UPon that which hitherto hath been said , you see that the assaults of Satan are spiritual , and not temporal ; in which respect St. Paul wisheth us not to provide a corselet of Steel to defend us from his claws ; but biddeth us , Put on the whole armour of God , that we may be able to stand against the invasions of the Devil . For we wrestle not against flesh and blood ; but against principalities , powers , and spiritual wickedness . And therefore St. Peter adviseth us , To be sober and watch ; for the Devil goeth about like a roaring Lion , seeking whom he may devour . He meaneth not with carnal teeth ; for it followeth thus , Whom resist ye stedfast in the faith . And again St. Peter saith , That which is spiritual , only discerneth spiritual things ; for no carnal man can discern the things of the spirit ; Why then should we think that a Devil , which is a Spirit , can be known , or made tame and familiar unto a natural man ; or contrary to nature , can be by a Witch made corporal , being by God ordained to a spiritual proportion ? The cause of this gross conceipt is , that we hearken more diligently to old Wives , and rather give credit to their fables , than to the Word of God ; imagining by the tales they tell us , that the Devil is such a Bulbegger , as I have before described . For whatsoever is proposed in Scripture to us by Parable , or spoken figuratively or significatively , or framed to our gross capacities , &c. is by them so considered and expounded , as though the bare letter , or rather their gross imaginations thereupon were to be preferred before the true sense and meaning of the Word . For I dare say , that when these blockheads read Jothams Parable in the ninth of Judges to the men of Sichem , to wit , that , The trees went out to anoint a King over them , saying to the Olive-tree , Reign thou over us ; who answered and said , Should I leave my fatness ? &c. they imagine that the wooden Trees walked , and spake with a mans voyce : or else , that some spirit entred into the Trees , and answered as is imagined they did in the Idols and Oracles of Apollo , and such like ; who indeed have eyes , and see not ; ears and hear not ; mouths , and speak not , &c. CHAP. XIII . The Equivocation of this word Spirit ; how diversly it is taken in the Scriptures , where ( by the way ) is taught that the Scripture is not alwayes literally to be interpreted , nor yet allegorically to be understood . SUch as search with the the Spirit of Wisdom and Understanding , shall find , that Spirits , as well good as bad , are in the Scriptures diversly taken : yea they shall well perceive , that the Devil is no horned beast . For a sometimes in the Scriptures , Spirits and Devils are taken for infirmities of the body : b sometimes for the vices of the mind ; sometimes also for the gifts of tither of them . c Sometimes a man is called a Devil , as Judas in the sixt of John , and Peter in the 16. of Matthew . d Sometimes a Spirit is put for the Gospel ; sometimes for the mind or soul of man ; sometimes e for the wil of man , his mind and councel ; sometimes f for Teachers and Prophets ; sometimes g for zeal towards God ; sometimes h for joy in the Holy Ghost , &c. And to interpret unto us the nature and signification of spirits , we find these words written in the Scripture ; to wit , i The Spirit of the Lord shall rest upon him ; The Spirit of counsel and strength ; The Spirit of wisdom and understanding ; The spirit of knowledg and the fear of the Lord. Again , k I will pour out my Spirit upon the house of David , &c. The Spirit of grace and compassion . Again , l Ye have not received the spirit of bondage , but the Spirit of adoption . And therefore St. Paul saith , m To one is given , by the Spirit , the word of wisdom ; to another , the word of knowledge by the same Spirit , to another , the gift of healing ; to another , the gift of faith by the same Spirit ; to another ; the gift of prophesie ; to another , the operation of great works : to another , the discerning of spirits ; to another , the diversity of tongues ; to another , the interpretation of tongues : and all these things worketh one and the self-same Spirit : Thus far the words of St. Paul. And finally Isaiah saith , n that , The Lord mingled among them the spirit of errour . And in another place . o The Lord hath covered you with a spirit of slumber . As for the spirits of divination spoken of p in the Scripture , they are such as was in the woman of Endor , the Philippian woman , the wench of Westwell , and the holy maid of Kent ; who were indued with spirits or gifts of divination , whereby they could make shift to gain money , and abuse the people by sleights and crafty inventions . But these are possessed of borrowed spirits , as it written q in the Book of Wisdom ; and spirits of meer cosenage and deceipt , as I have sufficiently proved elsewhere . I deny not therefore that there are Spirits and Devils , of such substance as it hath pleased God to create them . But in what place soever it be found or read in the Scriptures ; a Spirit or Devil is to be understood spiritually , and is neither a corporal nor a visible thing : Where it is written , r That God sent an evil spirit between Abimelech , and the men of Sichem , we are to understand , that he sent the spirit of hatred , and not a Bulbegger . Also where it is said , ſ If the Spirit of jealousie come upon him : it is as much as to say , If he he be moved with a jealous mind : and not that a corporal Devil assaulteth him . It is said in the Gospel ; t There was a woman which had a spirit of infirmity eighteen years , who was bowed together , &c. whom Christ by laying his hand upon her , delivered of her disease . Whereby it is to be seen , that although it be said , that Satan had bound her , &c. yet that it was a sickness or disease of body that troubled her ; for Christ's own words expound it . Neither is there any word of Witchcraft mentioned , which some say was the cause thereof . There were u seven Devils cast out of Mary Magdalen . Which is not so grossly understood by the learned , as that there were in her just seven corporal Devils , such as I described before elsewhere ; but that by the number of seven Devils , a great multitude , and an uncertain number of vices is signified ; which figure is usual in divers places of the Scripture . And this interpretation is more agreeable with x Gods Word then the Papistical paraphrase , which is , That Christ under the name of the seven Devils , recounteth the seven deadly sins only . Others allow neither of these Expositions ; because they suppose that the efficacy of Christs miracle should this way be confounded ; as though it were not as difficult a matter , with a touch , to make a good Christian of a vicious person ; as with a word to cure the Ague , or any other disease of a sick body . I think not but any of both these cures may be wrought by means , in process of time , without miracle ; the one by the Preacher , the other by the Physitian . But I say that Christs work in both was apparently miraculous ; for , y with power and authority , even with a touch of his finger , And a word of his mouth , he made the blind to see , the halt to go , the lepers clean , the deaf to hear , the dead to rise again , and the poor to receive the Gospel ; out of whom ( I say ) he cast Devils , and miraculously conformed them to become good Christians , which before were dissolute livers ; to whom he said , z Go your wayes and sin no more . CHAP. XIV . That it pleased God to manifest the power of his Son , and not of Witches by miracles . JEsus Christ , to manifest his divine power , rebuked the winds , and they ceased ; and the waves of water , and it was calm ; which if neither our Divines nor Physitians can do , much less our Conjurors , and least of all our old Witches can bring any such thing to pass . But it pleased God to manifest the power of Christ Jesus by such miraculous and extraordinary means , providing , and as it were , preparing diseases , that none otherwise could be cured , that his Sons glory , and his Peoples faith might the more plainly appear ; as namely , Leprosie , Lunacy , and Blindness ; as it is apparent in the Gospel , where it is said , that the man was not stricken with blindness for his own sins , not for any offence of his ancestors ; but that he was made blind , to the intent the works of God should be shewed upon him by the hands of Jesus Christ . But Witches with their charms can cure ( as Witchmongers affirm ) all these diseases mentioned in the Scripture , and many other more ; as the Gout , the Toothach , &c. which we find not that ever Christ cured . As touching those that are said in the Gospel , to be possessed of spirits , it seemeth in many places that it is indifferent , or all one , to say , He is possessed with a Devil ; or , he is lunatick or phrentick ; which disease in these dayes is said to proceed of melancholy . But if every one that now is lunatick , be possessed with a real Devil ; then might it be thought , that Devils are to be thrust out of men by medicines . But who saith in these times , with the woman of Canaan , My Daughter is vexed with a Devil ; except it be presupposed , that she meant her daughter was troubled with some disease ? Indeed we say , and say truly , to the wicked , the Devil is in him : but we mean not thereby , that a real Devil is gotten into his guts . And if it were so , I marvel in what shape this real Devil , that possesseth them , remaineth . Entreth he into the body in one shape , and into the mind in another ? If they grant him to be spiritual and invisible , I agree with them . Some are of opinion , that the said woman of Canaan meant indeed that her daughter was troubled with some disease ; because it is written in stead of that the Devil was cast out , that her daughter was made whole , even the self same hour . According to that which is said in the 12. of Matthew , There was brought unto Christ one possessed of a Devil , which was both blind and dumb , and he healed him ; so as , he that was blind and dumb , both spake and saw . But it was the man , and not the Devil , that was healed , and made to speak and see . Whereby ( I say ) it is gathered , that such as were diseased , as well as they that were lunatick , were said sometimes to be possessed of Devils . CHAP. XV. Of the Possessed with Devils . HEre I cannot omit to shew , how fondly divers Writers , and namely , James Sprenger , and Henry Institor do gather and note the cause , why the Devil maketh choice to possess men at certain times of the Moon ; which is ( say they ) in two respects : first , That they may defame so good a creature as the Moon ; secondly , Because the brain is the moistest part of the body . The Devil therefore considereth the aptnest and conveniency thereof ( the * Moon having dominion over all moist things ) so as they take advantage thereby , the better to bring their purposes to pass . And further they say , That Devils being conjured and called up , appear and come sooner in some certain constellations , than in other some : thereby to induce men to think that there is some godhead in the Starrs . But when Saul was releived with the sound of the Harp , they say , That the departure of the Devil was by means of the sign of the cross imprinted in David 's veins : whereby we may see how absurd the imaginations and devices of men are , when they speak according to their own fancies , without warrant of the Word of God. But methinks it is very absurd that Josephus affirmeth ; to wit , That the Devil should be thrust out of any man by vertue of a root . And as vain it is , that A●llanus writeth of the magical hearb Cynospastus , otherwise called Aglaphotis ; which is all one with Solomon's root named Baaros , as having force to drive out any Devil from a man possessed . CHAP. XVI . That we being not throughly informed of the Nature of Devils and Spirits , must satisfie our selves with that which is delivered us in the Scriptures touching the same ; how this word Devil is to be understood both in the singular and plural number ; of the Spirit of God , and the spirit of the Devil ; of tame spirits ; of Ahab . THe Nature therefore and Substance of Devils and Spirits , because in the Scripture it is not so set down , as we may certainly know the same ; we ought to content and frame our selves faithfully to believe the words and sense there delivered unto us by the high Spirit , which is the Holy Ghost , who is Lord of all spirits ; alwayes considering , that evermore spirits are spoken of in Scripture , as of things spiritual , though for the help of our capacities they are sometime more grossly and corporally expressed , either in Parables or by Metephors , than indeed they are . As for example ( and to omit the History of Job , which elsewhere I handle ) it is written ; The Lord said , Who shall entice Ahab , that he may fall at Ramoth Gilead ? &c. Then came forth a spirit , and stood before the Lord , and said ; I will go entice him . And the Lord said , Wherewith ? And he said ; I will go and be a lying spirit in the mouth of all his Prophets . Then he said ; Go forth , thou shalt prevail , &c. This story is here set forth in this wise , to bear with our capacities , and specially with the capacity of that age , that could not otherwise conceive of spiritual things , than by such corporal demonstrations . And yet here is to be noted , that one spirit , and not many or divers , did possess all the false Prophets at once . Even as in another place , many thousand Devils are said to possess one man ; & yet it is also said even in the self same place , that the same man was possessed only with one Devil . For it is there said , that Christ met a man which had a Devil , and he commanded the foul spirit to come forth of the man , &c. But Calvin saith , Where Satan or the Devil is named in the singular number , thereby is meant that power of wickedness , that standeth against the Kingdom of justice : And where many Devils are named in the Scriptures , we are thereby taught , that we must fight with an infinite multitude of enemies , lest despising the fewness of them , we should be more slack to enter into battel , and so fall into security and idleness . On the other side , it is as plainly set down in the Scripture , That some are possessed with the Spirit of God , as that the others are endued and bound with the spirit of the Devil . Yea sometimes we read , That one good Spirit was put into a great number of persons ; and again , That divers Spirits rested in and upon one man : and yet no real or corporal spirit meant . As for example ; The Lord took of the spirit that was upon Moses , and put it upon the seventy Elders , and when the Spirit rested upon them they prophesied . Why should not this be as substantial and corporal a spirit , as that wherewith the Maid in the Acts of the Apostles was possessed ? Also Elisha intreated Elias , that when he departed , his spirit might be double upon him . We read also , that the Spirit of the Lord came upon a Othniel , upon b Gideon , c Jeptha , d Samson , e Balaam , f Saul , g David , h Ezekiel , i Zachary , k Amasay ; yea it is written , that Caleb had another spirit than all the Israelites beside ; and in another place it is said , that l Daniel had a more excellent spirit than any other . So as , though the spirits , as well good as bad , are said to be given by number and proportion ; yet the quality and not the quantity of them is alwayes thereby meant and presupposed . Howbeit I must confess , that Christ had the Spirit of God without measure , as it is written in the m Evangelist John. But where it is said that spirits can be made tame , and at commandment , I say to those gross conceivers of Scripture with Solomon , ( who as they falsly affirm , was of all others the greatest Conjuror ) saith thus in express words ; No man is lord over a spirit , to retain a spirit at his pleasure . CHAP. XVII . Whether Spirits and Souls can assume bodies , and of their Creation and Substance , wherein Writers do extreamly contend and vary . SOme hold opinion , that Spirits and Souls can assume and take unto them bodies at their pleasure , of what shape or or substance they list ; of which mind all Papists , and some Protestants are , being more gross than another sort , which hold that such bodies are made to their hands . Howbeit , these do vary in the Elements , wherewith these spiritual bodies are composed . For ( as I have said ) some affirm , That they consist of fire ; some think , of air ; and some ; of the Stars and other celestial powers . But if they be celestial , then ( as Peter Martyr saith ) must they follow the circular motion ; and , if they be elementary ; then must they follow the motions of those Elements , of which their bodies consist . Of air they cannot be ; for air is Corpus homogeneum ; so as every part of air is air , whereof there can be no distinct members made : For an organical body must have bones , sinews , veins , flesh , &c. which cannot be made of air . Neither ( as Peter Martyr affirmeth ) can an anybody receive or have either shape or figure . But some ascend up into the clouds , where they find ( as they say ) divers shapes and forms even in the air . Unto which objection Peter Martyr answereth , saying , and that truly , That Clouds are not altogether air , but have a mixture of other elements mingled with them . CHAP. XVIII . Certain Popish Reasons concerning Spirits made of Air ; of Day-Devils and Night-Devils ; and why the Devil loveth no Salt in his Meat . MAny affirm ( upon a fable cited by M. Mal. ) that Spirits are of air , because they have been cut ( as he saith ) in sunder and closed presently again ; and also because they vanish away so suddenly . But of such Apparitions I have already spoken , and am shortly to say more , which are rather seen in the imagination of the weak and diseased , than in verity and truth . Which sights and apparations , as they have been common among the unfaithful ; so now , since the preaching of the Gospel they are most rare . And as among faint-hearted people ; namely , women , children , and sick folks , they usually swarmd : so among strong bodies and good stomachs they never used to appear ; as elsewhere I haved proved ; which argueth that they were only phantastical and imaginary . Now say they that imagine Devils and Spirits to be made of air , that it must needs be that they consist of that element ; because otherwise when they vanish suddenly away , they should leave some earthy substance behind them . If they were of water , then should they moisten the place where they stand , and must needs be shed on the floor . If they consisted of fire , then would they burn any thing that touched them : and yet ( say they ) Abraham and Lot washed their feet , and were neither scalded nor burnt . I find it not in the Bible , but in Bodin , that there are Day-Devils and Night-Devils . The same fellow saith , That Deber is the name of that Devil which hurteth by night ; and Cheleb is he that hurteth by day howbeit , he confesseth , that Satan can hurt both by day and night ; although it be certain ( as he saith ) that he can do more harm by night than by day ; producing for example , how in a night he slew the first born of Egypt . And yet it appeareth plainly in the Text , that the Lord himself did it . Whereby it seemeth , that Bodin puteth no difference between God and the Devil . For further confirmation of this his foolish assertion , that Devils are more valiant by night than by day , he alledgeth the 104. Psalm , wherein is written , Thou makest darkness , and it is night , wherein all the Beasts of the Forrest creep forth ; the Lions roar , &c. when the Sun riseth , they retire , &c. So as now he maketh all Beasts to be Devils , or Devils to be Beasts . Oh barbarous blindness ! This Bodin also saith , That the Devil loveth no salt in his meat , for that it is a sign of Eternity , and used by Gods Commandement in all Sacrifices ; abusing the Scriptures , which he is not ashamed to quote in that behalf . But now I will declare how the Scripture teacheth our dull capacities to conceive what manner of thing the Devil is , by the very names appropriated unto him in the same . CHAP. XIX . That such Devils as are mentioned in the Scriptures , have in their names their nature and qualities expressed , with instances thereof . SUch Devils are mentioned in the Scriptures by name , have in their names their nature and qualities expressed , being for the most part the idols of certain Nations idolatrously erected , in stead , or rather in spight of God. For Beelzebub which signifieth , The Lord of the Flies , because he taketh every simple thing in his web , was an Idol or Oracle erected at Ekron , to whom Ahaziah sent to know whether he should recover his disease : as though there had been no God in Israel . This Devil Beelzebub was among the Jews reputed the principal Devil . The Grecians called him Pluto , the Latins , Sumanus , quasi summum deorum manium , the chief ghost or spirit of the dead whom they supposed to walk by night : although they absurdly believed also that the soul died with the body . So as they did put a difference between the ghost of a man and the soul of a man ; and so do our Papists ; howbeit , none otherwise but that the soul is a ghost , when it walketh on the earth , after the dissolution of the body , or appeareth to any man , either out of Heaven , Hell , or Purgatory , and not otherwise . a Nisroch signifieth a delicate tentation , and was worshipped by Senacharib in Assyria . b Tartak is in English , fettered , and was the Devil or Idol of the Hevites . c Baal-peor , otherwise called Priapus , the gaping or naked god , was worshipped among the Moabites . d Adramelech , that is , the cloke or power of the King , was an Idol at Sepharvais , which was a City of the Assyrians . e Chem●sh , that is , feeling , or departing , was worshipped among the Moabites . f Dagon , that is , corn or grief , was the Idol of the Philistines . g Astarte , that is , a fold or flock , is the name of a she idol at Sydonia , whom Solomon worshipped ; some think it was Venus . h Malcham that is , a King , was an Idol or Devil , which the sons of Ammon worshipped . Sometimes also we find in the Scriptures , that Devils and Spirits take their names of wicked men , or of the houses or states of abominable persons : as Astaroth , which ( as Josephus saith ) was the Idol of the Philistines , whom the Jews took from them at Solomons commandment , and was also worshipped of Solomon . Which though it signifie riches , flocks , &c. yet it was once a City belonging to Og the the King of Basan , where they say the Giants dwelt . In these respects Astaroth is one of the special Devils named in Solomon's Conjuration , and greatly imployed by the Conjurors . I have sufficiently proved in these quotations , that these Idols are Dii gentium , the gods of the Gentiles ; and then the Prophet David may satisfie you , that they are Devils , who saith Dii Gentium daemonia sunt , The gods of the Gentiles are Devils . What a Devil was the Rood of Grace to be thought , but such a one as before is mentioned and described , who took his name of his curteous and gracious behaviour toward his worshippers , or rather those that offered unto him ? The idolatrous knavery whereof being now bewrayed , it is among the godly reputed a Devil rather than a God ; and so are divers others of the same stamp . CHAP. XX. Divers names of the Devil , whereby his Nature and Disposition is manifested . IT hath also pleased God to inform our weak capacities , as it were by similitudes and examples , or rather by comparisons , to understand what manner of thing the Devil is , by the very names appropriated and attributed unto him in the Scriptures ; wherein sometimes he is called by one name , sometimes by another , by metaphors according to his conditions . a Elephas is called in Job , Behemoth , which is Bruta ; whereby the greatness and brutishness of the Devil is figured . Leviathan is not much different from Elephas ; whereby the Devils great subtilty and power is shewed unto us . b Mammon the covetous desire of money , wherewith the Devil overcometh the reprobate . c Daemon signifieth one that is cunning or crafty . Cacodaemon is perversly knowing . All those which in ancient times were worshipped as Gods , were so called . d Diabolus is Calumniator , an accuser , or a slanderer . Satan is Adversarius , an Adversary , that troubleth and molesteth . e Abaddon , a Destroyer . f Legio , because they are many . g Prince of the air . h Prince of the world . i A King of the Sons of pride . k A roaring Lion . l An homicide or man-slayer , a lyer , and the Father of lyes . m The Author of sin . n A spirit . Yea sometimes he is called the spirit of the Lord , as the executioner and minister of his displeasure , &c. Sometimes , the o spirit of fornication , &c. And many other like epithets or additions are given him for his name . He is also called p the Angel of the Lord. q The cruel Angel of Satan . The ſ Angel of Hell. The t great Dragon , for his pride and force . The u red Dragon , for his bloodiness . A x Serpent . An y Owl , a Kite , a Satyr , a Crow , a Pellican , a Hedghog , a Griph , a Stork , &c. CHAP. XXI . That the Idols or Gods of the Gentiles are Devils , their divers names , and in what affairs their labours and authorities are imployed , wherein also the blind superstition of the Heathen people is discovered . ANd for so much as the Idols of the Gentiles are called Devils , and are among the unlearned confounded and intermedled with the Devils that are named in the Scriptures ; I thought it convenient here to give you a note of them ; to whom the Gentiles gave names , according to the offices unto them assigned . Penates are the domestical gods , or rather Devils that are said to make men live quietly within doores . But some think these rather to be such as the Gentiles thought to be set over Kingdoms ; and that Lares are such as trouble private houses , and are set to oversee Cross-wayes and Cities . Larvae are said to be spirits that walk only by night . Genii are the two Angels , which they supposed were appointed to wait upon each man. Manes are the spirits which oppose themselves against men in the way . Daemones were feigned gods by Poets , as Jupiter , Juno , &c. Virunculi terrei are such as was Robin Good-fellow , that would supply the office of Servants , specially of Maids ; as to make a fire in the morning , sweep the house , grind Mustard and Malt , draw Water , &c. these also rumble in houses , draw latches , go up and down stairs , &c. Dii geniales are the gods that every man did sacrifice unto at the day of their birth . Tetrici be they that make folk afraid , and have such ugly shapes , which many of our Divines do call Subterranei . Cobali are they that follow men , and delight to laugh , with tumbling , juggling , and such like toyes . Virunculi are Dwarfs about three handfuls longs , and do no hurt ; but seem to dig in minerals , and to be very busie , and yet do nothing . Guteli or Trulli are spirits ( they say ) in the likeness of women , shewing great kindness to all men ; and hereof it is that we call light women , trulls . Daemones montani are such as work in the minerals , and further the work of the labourers wonderfully , who are nothing afraid of them . Hudgin is a very familiar Devil , which will do no body hurt , except he receive injury : but the cannot abide that , nor yet be mocked : he talketh with men friendly , sometimes visibly , and sometimes invisibly . There go as many tales upon this Hudgin , in some parts of Germany , as there did in England of Robin Good-fellow . But this Hudgin was so called , because he alwayes wore a Cap or a Hood ; and therefore I think it was Robin Hood . Fryer Rush was for all the world such another fellow as this Hudgin , and brought up even in the same School ; to wit , in a Kitchin ; in so much as the self same tale is written of the one as of the other , concerning the Skullion , which is said to have been slain , &c. for the reading whereof I referr you to Fryer Rush his story , or else to John Wierus , De praestigiis Daemonum . There were also Familiares Daemones , which we call Familiars : such as Socrates and Caesar were said to have ; and such as Feats sold to Doctor Burcot . Quintus Sertorius had Diana her self for his familiar ; and Numa Pompilius had Aegeria ; but neither the one nor the other of all these could be preserved by their familiars from being destroyed with untimely death . Simon Samareus boasted , that he had gotten by Conjuration , the soul of a little child that was slain , to be his familiar , and that he told him all things that were to come , &c. I marvel what priviledge souls have , which are departed from the body , to know things to come more than the Souls within Mans Body . There were spirits , which they called Albae mulieres , and Albae Sybillae , which were very familiar , and did much harm ( they say ) to women with child , and to suckling children . Denmus as a Devil is worshipped among the Indians in Calecute , who ( as they think ) hath power given him of God to judge the Earth , &c. his Image is horribly pictured in a most ugly shape . Thevet saith , that a Devil in America , called Agnan , beareth sway in that Country . In Ginnie one Grigrie is accounted the great Devil , and keepeth the Woods ; these have Priests called Charoibes , which prophesie after they have lien by the space of one hour prostrate upon a wench of twelve years old , and all that while ( say they ) he calleth upon a Devil called Hovioulsira , and then cometh fourth and uttereth his prophesie : For the true success whereof the people pray all the while that he lieth groveling like a lecherous knave . There are a thousand other names , which they say are attributed unto Devils ; and such as they take to themselves are more ridiculous than the names that are given by others , which have more leisure to devise them . In little Books containing the cosening possessed at Maidstone , where such a wonder was wrought ; as also in other places , you may see a number of counterfeit Devils names , and other trish trash . CHAP. XXII . Of the Romans chief gods called Dii selecti , and of other Heathen gods , their Names and Offices . THere were among the Romans twenty idolatrous gods , which were called Dii selecti sive electi , chosen gods ; whereof twelve were male , and eight female , whose names do thus follow : Janus , Saturnus , Jupiter , Genius , Mercurius , Apollo , Mars , Vulcanus , Neptunus , Sol , Orcus and Vibar , which were all he-gods : Tellus , Ceres , Juno , Minerva , Luna , Diana , Venus and Vesta , were all she-gods . No man might appropriate any of these unto himself , but they were left common and indifferent to all men dwelling in one Realm , Province , or notable City . These Heathen Gentiles had also their Gods , which served for sundry purposes ; as to raise Thunder , they had Statores , Tonantes , Feretrii , and Jupiter Elicius . They had Cantius , to whom they prayed for wise children , who was more apt for this purpose than Minerva that issued out of Jupiters own brain . Lucina was to send them that were with childe safe delivery , and in that respect was called the mother of Childwives . Opis was called the mother of the Babe new born , whose image women with child hanged upon their girdles before their bellies , and bare it so by the space of nine moneths ; and the Midwife alwayes touched the child therewith before she or any other layed hand thereon . If the child were well born , they sacrificed thereunto , although the mother miscarried : but if the child were in any part unperfect , or dead , &c. they used to beat the image into powder , or to burn or drown it . Vagianus was he that kept their children from crying , and therefore they did alwayes hang his picture about Babes necks : for they thought much crying in youth portended ill fortune in age . Cuninus , otherwise Cunius , was he that preserved ( as they thought ) their children from misfortune in the Cradle . Ruminus was to keep their dugs from corruption . Volumnus and his wise Volumna were gods , the one for young men , the other for maids that desired marriage : for such as prayed devoutly unto them , should soon be marryed . Agrestis was the god of the fields , and to him they prayed for fertility . Bellus was the god of War and warriers , and so also was Victoria , to whom the greatest Temple in Rome was built . Honorius was he that had charge about Inkeepers , that they should well intreat Pilgrimes . Berecinthia was the mother of all the gods . Aesculanus was to discover their mines of Gold and Silver , and to him they prayed for good success in that behalf . Aesculapius was to cure the sick , whose Father was Apollo , and served to keep weeds out of the Corn. Segacia was to make seeds to grow . Flora preserved the Vines from frosts and blasts . Sylvanus was to preserve them that walked in Gardens . Bacchus was for Drunkards . Pavor for Cowherds ; Meretrix for whores , to whose honour there was a Temple built in Rome , in the midst of forty and four streets , which were all inhabited with common Harlots . Finally Colatina , alias Clotina , was goddess of the stool , the Jakes , and the Privy , to whom as to every of the rest , there was a peculiar Temple edified : besides that notable Temple called Pantheon , wherein all the gods were placed together ; so as every man and woman , according to their follies and devotions , might go thither and worship what gods they list . CHAP. XXIII . Of divers Gods in divers Countries . THe Aegyptians were yet more foolish in this behalf than the Romans ( I mean the Heathenish Romans that then were , and not the Popish Romans that now are , for no Nation approacheth near to these in any kind of Idolatry . ) The Aegyptians worshipped Anubis in the likeness of a Dog , because he loved Dogs and hunting . Yea they worshipped all living creatures , as namely of Beasts , a Bullock , a Dog , and a Cat ; of flying Fowls , Ibis ( which is a Bird with a long bill , naturally devouring up venemous things and noisome Serpents ) and a Sparrow-hawk : of fishes they had two gods ; to wit , Lepidotus piscis , and Oxyrinchus . The Saitans and Thebans had to their god a Sheep . In the City Lycopolis they worshipped a Woolf ; in Herinopolis , the Cynocephalus ; the Leopolitans , a Lyon ; in Laetopolis , a Fish , in Nilus called Latus . In the City Cynopolis , they worshipped Anubis . At Babylon , besides Memphis , they made an Onion their god ; the Thebans , an Eagle , the Mendeseans , a Goat ; the Persians , a Fire called Orimasda ; the Arabians , Bacchus , Venus , and Diasaren ; the Boeotians , Amphyaraus ; the Africans , Mopsus ; the Scythians , Minerva ; the Naucratits , Serapis , which is a Serpent ; Astartes ( being as Cicero writeth the fourth Venus , who was she , as others affirm , whom Solomon worshipped at his Concubines request ) was the goddess of the Assyrians . At Noricum , being a part of Bavaria , they worship Tibilenus ; the Moores worship Juba ; the Macedonians , Gabirus ; the Poenians , Uranius ; at Samos , Juno was their god ; at Paphos , Venus ; at Lemnos , Vulcan ; at Naxos , Liberus ; at Lampsack , Priapus with the great genitals ; who was set up at Hellespont to be adored . In the Isle Diomedea , Diomedes ; at Delphos , Apollo ; at Ephesus , Diana was worshipped . And because they would play small game rather than sit out , they had Acharus Cyrenaicus , to keep them from Flies and flie-blows ; Hercules Canopius , to keep them from Fleas ; Apollo Parnopejus , to keep their cheeses from being Mouseaten . The Greeks were the first , that I can learn to have assigned to the gods their principal Kingdoms and Offices : as Jupiter to rule in Heaven , Pluto in Hell , Neptune in the Sea , &c. To these they joyned , as assistants , divers Commissioners ; as to Jupiter , Saturn , Mars , Venus , Mercury , and Minerva : to Neptune , N●reus , &c. Tutilina was only a mediatrix to Jupiter , not to destroy Corn with Thunder or Tempests , before whom they usually lighted Candles in the Temple , to appease the same , according to Popish custom in these dayes . But I may not repeat them all by name , for the gods of the Gentiles were by good record , as Varro and others report , to the number of thirt thousand , and upward . Whereby the reasonable Reader may judge their superstitious blindness . CHAP. XXIV . Of Popish Provincial gods ; a comparison between them and Heathen gods ; of Physical gods ; and of what Occupation every Popish god is . NOw if I thought I could make an end in any reasonable time , I would begin with our antichristian gods , otherwise called Popish idols , which are as rank Devils as Dii Gentium , Gods of the Gentiles , spoken of in the Psalms : or as Dii Montinum , Gods of the Mountains , set forth and rehearsed in the first Book of the Kings : or as Dii Terrarum , or Dii Populorum , Gods of the Earth or of People , mentioned in the second of the Chronicles , 32. and in the first of the Chronicles , 16. or as Dii Terrae , Gods of the Earth , in Judges 3. or as Dii filiorum Seir , Gods of the sons of Seir in the second of the Chronicles , 25. or as Dii Alieni , Strange Gods , which are so often mentioned in the Scriptures . Surely , there were in the Popish Church more of these in number , more in common , more in private , more publike , more for lewd purposes , and more for no purpose , than among all the Heathen , either heretofore , or at this present time : for I dare undertake , that for every Heathen Idol I might produce twenty out of the Popish Church . For there were proper Idols of every Nation : as S. George on Horseback for England , ( excepting whom , there is said to be no more Horsemen in Heaven save only S. Martine ) S. Andrew for Burgundie and Scotland , S. Michael for France , S. James for Spain , S. Patrick for Ireland , S. David for Wales , S. Peter for Rome , and some part of Italy . Had not every City in all the Popes Dominions his several Patron ? As Paul for London , Denis for Paris , Ambrose for Millen , Loven for Gaunt , Rombal for Mackline , S. Mark 's Lion for Venice , the three Magitian Kings for Cullen , and so of other ? Yea , had they not for every small Town , and every Village and Parish ( the names whereof I am not at leisure to repeat ) a several Idol ? As S. Sepulchre , for one ; S. Bride , for another ; S. Alhallows , All-Saints , and our Lady for all at once : which I thought meeter to rehearse , than a bed-roll of such a number as are in that predicament . Had they not he-Idols and she-idols , some for men , some for women , some for beasts , some for fowls ? &c. Do you not think that S. Martin might be opposed to Bacchus ? If S. Martin be too weak , we have S. Urbane , S. Clement , and many other to assist him . Was Venus and Meretrix an Advocate for Whores among the Gentiles ? Behold , there were in the Romish Church to encounter with them , S. Aphra , S. Aphrodite , and S. Maudline . But insomuch as long as Meg was as very a whore as the best of them , she had wrong that she was not also canonized , and put in as good credit as they : for she was a Gentlewoman born ; whereunto the Pope hath great respect in cannonizing of his Saints . For ( as I have said ) he cannonizeth the rich for Saints , and burneth the poor for Witches . But I doubt not , Magdalen , and many other godly women are very Saints in Heaven , and should have been so , though the Pope had never cannonized them ; but he doth them wrong , to make them the Patronesses of Harlots and strong Strumpets . Was there such a Traitor among all the Heathen Idols , as S. Thomas Becket ? Or such a whore as S. Bridget ? I warrant you S. Hugh was as good a Huntsman as Anubis . Was Vulcan the Protector of the Heathen Smiths ? Yea forsooth , and S. Euloge was Patron for ours . Our Painters had Luke , our Weavers had Steven , our millers had Arnold , our Traitors had Goodman , our Sowters had Crispine , our Potters had S. Gore with a Devil on his shoulder , and a Pot in his hand . Was there a better Horseleech among the gods of the Gentiles than S. Loy ? Or a better Sowgelder than S. Anthony ? Or a better Toothdrawer than S. Apolline ? I believe that Apollo Parnopeius was no better a Ratcatcher than S. Gertrude , who hath the Popes Patent and commendation therefore . The Thebans had not a better Shepherd than S. Wendeline , nor a better Gissard to keep their Geese than Gallus . But for Physick and Surgery , our Idols exceed them all . For S. John , and S. Valentine excelled at the Falling-evil . S. Roch was good at the Plague , S. Petronill at the Ague . As for S. Margaret , she passed Lucina for a Midwife , and yet was but a Maid ; in which respect S. Marpurge is joyned with her in Commission . For mad men , and such as are possessed with Devils , S. Roman was excellent , and Fryer Ruffine was also prettily skilful in that Art. For Botches and Biles , Cosmus and Damian ; S. Clare for the Eyes , S. Apolline for Teeth , S. Job for the * Pox. And for sore Breasts S. Agatha was as good as Ruminus . Whosoever served Servatius well , should be sure to lose nothing : if Servatius failed in his office , S. Vinden could supply the matter with his cunning ; for he could cause all things that were lost to be restored again . But here lay a straw for a while , and I will shew you the names of some , which exceed these very far , and might have been cannonized for Arch-Saints ; all the other Saints or Idols being in comparison of them but bunglers , and bench-whistlers . And with your leave , when all other Saints had given over the matter , and the Saints utterly forsaken of their servitors , they repaired to these that I shall name unto you , with the good consent of the Pope , who is the fautor , or rather the Patron of all the Saints , Devils , and Idols living or dead , and of all the gods save one . And whereas none other Saint could cure above one disease , in so much as it was idolatry , folly I should have said , to go to Job for any other malady than the Pox ; nothing cometh amiss to these . For they are good at any thing , and never a whit nice of their cunning : yea greater matters are said to be in one of their powers , than is in all the other Saints . And these are they : S. Mother Bungie , S. Mother Paine , S. Feats , S. Mother Still , S. Mother Dutton , S. Kytrell , S. Ursula Kemp , S. Mother Newman , S. Doctor Heron , S. Rosimund a good old Father , and divers more that deserve to be registred in the Popes Kalender , or rather the Devils Rubrick . CHAP. XXV . A Comparison between the Heathen and the Papists , touching their excuses for Idolatry . ANd because I know , that the Papists will say , that their Idols are Saints , and no such Devils as the gods of the Gentiles were : you may tell them , that not only their Saints , but the very Images of them were called Divi . Which though it signifie gods , and so by consequence Idols or Fiends : yet put but an ( l ) thereunto , and it is Divil in English . But they will say also that I do them wrong to gibe at them ; because they were holy men and holy women . I grant some of them were so , and further from allowance of the Popish Idolatry imployed upon them , than grieved with the derision used against that abuse . Yea even as Silver and Gold are made Idols unto them that love them too well , and seek too much for them : so are these holy men and women made Idols by them that worship them , and attribute unto them such honour as to God only appertaineth . The Heathen gods were for the most part good men , and profitable members to the Common-wealth wherein they lived , and deserved fame , &c. in which respect they made gods of them when they were dead ; as they made Devils of such Emperours and Philosophers as they hated , or as had deserved ill among them . And is it not even so , and worse , in the Common-wealth and Church of Popery ? Doth not the Pope excommunicate , curse , and condemn for Hereticks , and drive to the bottomless pit of Hell , proclaiming to the very Devils , all those that either write , speak , or think , contrary to his idolatrous doctrin ? Cicero , when he derided the Heathen gods , and inveighed against them that yielded such servile honour unto them , knew the persons , unto whom such abuse was committed , had well deserved as civil Citizens ; and that good fame was due unto them , and not divine estimation . Yea the Infidels that honoured those gods , as hoping to receive benefits for their devotion imployed that way , knew and conceived that tke Statues and Images , before whom with such reverence they poured forth their Prayers , were stocks and stones , and only pictures of those persons whom they resembled : yea they also knew , that the parties themselves were creatures , and could not do so much as the Papists and Witchmongers think the Rood of Grace , or mother Bungie could do . And yet the Papists can see the abuse of the Gentiles , and may not hear of their own idolatry more gross and damnable than the others . CHAP. XXVI . The conceit of the Heathen and the Papists all one in Idolatry ; of the Council of Trent ; a notable story of a Hangman arraigned after he was dead and buried , &c. BUt Papists perchance will deny , that they attribute so much to these Idols as I report ; or that they think it so meritorious to pray to the images of Saints as is supposed ; affirming , that they worship God , and the Saints themselves , under the forms of Images . Which was also the conceit of the Heathen , and their excuse in this behalf ; whose eyesight and insight herein reached as far as the Papistical distinctions published by Popes and their Councils . Neither do any of them admit so gross Idolatry , as the Council of Trent hath done , who alloweth that worship to the Rood that is due to Jesus Christ himself ; and so likewise of other Images of Saints . I thought it not impertinent therefore in this place to insert an example taken out of the Rosarie of our Lady , in which Book do remain ( besides this ) ninety and eight examples to this effect : which are of such authority in the Church of Rome , that all Scripture must give place unto them . And these are either read there as their special Homilies , or preached by their chief Doctors . And this is the Sermon for this day verbatim translated out of the said Rosarie , a Book much esteemed and reverenced among Papists . A certain Hangman passing by the Image of our Lady , saluted her , commending himself to her protection . Afterwards , while he prayed before her , he was called away to hang an offendor ; but his Enemies intercepted him , and slew him by the way . And lo a certain holy Priest , which nightly walked about every Church in the City , rose up that night , and was going to his Lady , I should say , to our Lady-Church . And in the Church-yard he saw a great many dead men , and some of them he knew , of whom he asked , What the matter was , &c. who answered , That the Hangman was slain , and the Devil challenged his soul , the which our Lady said was her : and the Judge was even at hand coming thither to hear the cause , and therefore ( said they ) we are now come together . The Priest thought he would be at the hearing hereof , and hid himself behind a tree ; and anon he saw the judicial seat ready prepared and furnished , where the Judge , to wit , Jesus Christ , sate , who took up his mother unto him . Soon after the Devils brought in the Hangman pinnioned , and proved by good evidence , that his soul belonged to them . On the other side , our Lady pleaded for the Hangman , proving that he at the hour of death commended his soul to her . The judge hearing the matter so well debated on either side , but willing to obey ( for these are his words ) his mothers desire , and loath to do the Devils any wrong , gave sentence that the Hangmans soul should return to his body , until he had made sufficient satisfaction ; ordaining that the Pope should set forth a publick form of Prayer for the Hangmans soul . It was demanded , who should do the errand to the Popes Holiness ? Marry quoth our Lady , that shall yonder Priest that lurketh behind the tree . The Priest being called forth , and injoyned to make relation hereof , and to desire the Pope to take the pains to do according to this decree , asked by what token he should be directed . Then was delivered unto him a Rose of such beauty , as when the Pope saw it , he knew his message was true . And so , if they do not well , I pray God we may . CHAP. XXVII . A Confutation of the Fable of the Hangman ; of many other feigned and ridiculous Tales and Apparitions , with a reproof thereof . BY the tale above mentioned you see what it is to worship the Image of our Lady . For though we kneel to God himself , and make never so humble Petitions unto him , without faith and repentance it shall do us no pleasure at all . Yet this Hangman had great friendship shewed him for one point of courtesie used to our Lady , having not one dram of faith , repentance , nor yet of honesty in him . Nevertheless , so credulous is the nature of man , as to believe this and such like fables : yea , to discredit such stuffe , is thought among the Papists flat heresie . And though we that are Protestants , will not believe these toyes , being so apparently Popish : yet we credit and report other appearances , and assuming of bodies by souls and spirits ; though they be as prophane , absurd , and impious as the other . We are sure the holy Maid of Kent's Vision was a very cosenage : but we can credit , imprint , and publish for a true possession or history , the knavery used by a cosening varlot at Maidstone ; and many other such as that was . We think souls and spirits may come out of Heaven or Hell , and assume bodies , believing many absurd tales told by the Schoolmen and Romish Doctors to that effect : but we discredit all the stories that they , and as grave men as they are , tell us upon their knowledge and credit , of souls condemned to Purgatory , wandering for succour and release by Trentals and Masses said by a Popish Priest , &c. and yet they in probability are equal , and in number far exceed the other . We think that to be a lye , which is written , or rather fathered upon Luther ; to wit , That he knew the Devil , and was very conversant with him , and had eaten many bushels of Salt , and made jolly good cheer with him ; and that he was confuted in a desputation with a real Devil about the abolishing of private mass . Neither do we believe this report , That the Devil in the likeness of a tall man , was present at a Sermon openly made by Carolostadius ; and from this Sermon went to his house , and told his son that he would fetch him away after a day or twain , as the Papists say he did indeed , although they lie in every point thereof most maliciously . But we can believe Platina and others , when they tell us of the appearances of Pope Benedict the eight , and also the ninth ; how the one rode upon a black Horse in the Wilderness , requiring a Bishop ( as I remember ) whom he met , that he would distribute certain money for him , which he had purloined of that which was given in Alms to the poor , &c. and how the other was seen a hundred years after the Devil had killed him in a Wood , of an Hermite in a Bears-skin , and an Asses-head on his shoulders , &c. himself saying that he appeared in such sort as he lived . And divers such stuffe rehearsed by Platina . Now because S. Ambrose writeth , that S. Anne appeared to Constance the daughter of Constantine , and to her Parents , watching at her Sepulchre : and because Eusebius and Nicephorus say , That the Pontamian Virgin , Origen's Disciple , appeared to S. Basil , and put a Crown upon his head , in token of the glory of his martyrdom , which should shortly follow : and because Hierome writeth of Paul's appearance ; and Theodoret , of S. John the Baptist ; and Athanasius , of Ammons , &c. many do believe the same stories and miraculous appearances to be true . But few Protestants will give credit unto such shameful fables , or any like them , when they find them written in the Legendary , Festival , Rosaries of our Lady , or any other such Popish Authors . Whereby I gather , that if the Protestant believe some few lyes , the Papists believe a great number . This I write , to shew the imperfection of man , how attentive our ears are to hearken to tales . And though herein consists no great point of faith or infidelity ; yet let us that profess the Gospel take warning of Papists , not to be carryed away with every vain blast of doctrine ; but let us cast away these prophane and old Wives fables . And although this matter have passed so long with general credit and authority ; yet many * grave Authors have condemned long since all those vain Visions and Apparitions , except such as have been shewed by God , his Son , and his Angels . Athanasius saith , That souls once loosed from their bodies , have no more society with mortal men . Augustine saith , That if souls could walk and visit their friends , &c. or admonish them in sleep , or otherwise , his Mother that followed him by Land and by Sea would shew her self to him , and reveal her knowledge , or give him warning , &c. But most true it is that is written in the Gospel : We have Moses and the Prophets , who are to be hearkened unto , and not the dead . CHAP. XXVIII . A Confutation of Johannes Laurentius , and of many others , maintaining these fained and ridiculous Tales and Apparitions , and what driveth them away : of Moses and Elias appearance in Mount Tabor . FUrthermore , to prosecute this matter in more words ; if I say that these Apparitions of Souls are but knaveries and cosenages ; they object that Moses and Elias appeared in Mount Tabor , and talked with Christ , in the presence of the principal Apostles ; yea , and that God appeared in the bush , &c. As though Spirits and Souls could do whatsoever it pleaseth the Lord to do , or appoint to be done for his own glory , or for the manifestation of his Son miraculously . And therefore I thought good to give you a taste of the Witchmongers absurd opinions in this behalf . And first you shall understand , that they hold , That all the souls in heaven may come down and appear to us when they list , and assume any body saving their own ; otherwise ( say they ) such souls should not be perfectly happy . They say , That you may know the good souls from the bad very easily : For a damned soul hath a very heavy and sowre look ; but a Saints soul hath a cheerful and a merry countenance ; these also are white and shining , the other cole black . And these damned souls also may come up out of Hell at their pleasure ; although Abraham made Dives believe the contrary . They affirm , That damned Souls walk oftenest : next unto them the souls of Purgatory ; and most seldom the souls of Saints . Also they say , That in the old Law souls did appear seldom ; and after dooms-day they shall never be seen more : in the time of grace they shall be most freequent . The walking of these souls ( saith Michael Andr. ) is a most excellent argument for the proof of Purgatory ; for ( saith he ) those souls have testified that which the Popes have affirmed in that behalf ; to wit , that there is not only such a place of punishment , but that they are released from thence by Masses , and such other satisfactory works ; whereby the goodness of the Mass is also ratified and confirmed . These heavenly or purgatory souls ( say they ) appear most commonly to them that are born upon Ember-dayes , and they also walk most usually on those Ember-dayes ; because we are in best state at that time to pray for the one , and to keep company with the other . Also they say , That souls appear oftenest by night ; because men may then be at be at best leisure , and most quiet . Also they never appear to the whole multitude , seldom to a few , and most commonly to one alone ; for so one may tell a lye without controlment . Also they are oftenest seen by them that are ready to die ; as Trasilla saw Pope Foelix ; Ursine , Peter and Paul ; Galla Romana , S. Peter ; and as Musa the maid saw our Lady ; which are the most certain appearances credited and allowed in the Church of Rome : Also they may be seen of some , and of some other in that presence not seen at all ; as Ursine saw Peter and Paul , and yet many at that instant being present could not see any such sight , but thought it a lye ; as I do . Michael Andraeas confesseth , That Papists see more Visions than Protestants ; he saith also , That a good soul can take none other shape than of a man ; marry a damned soul may and doth take the shape of a Black-moor , or of a Beast , or of a Serpent , or specially of an Heretick . The Christian signs that drive away these evil souls , are the cross , the Name of Jesus , and the relicks of Saints ; in the number whereof are Holy-water , Holy-bread , Agnus Dei , &c. For Andrew saith , That notwithstanding Julian was an Apostate , and a betrayer of Christian Religion ; yet at an extremity , with the only sign of the Cross , he drave away from him many such evil spirits ; whereby also ( he saith ) the greatest diseases and sicknesses are cured , and the sorest dangers avoided . CHAP. XXIX . A Confutation of assuming of Bodies , and of the Serpent that seduced Eve. THey that contend so earnestly for the Devils assuming of bodies and visible shapes , do think they have a great advantage by the words uttered in the third of Genesis , where they say , the Devil entered into a Serpent or Snake ; and that by the curse it appeareth , that the whole displeasure of God lighted upon the poor Snake only . How those words are to be considered , may appear , in that it is of purpose so spoken , as our weak capacities may thereby best conceive the substance , tenor , & true meaning of the word , which is there set down in the manner of a Tragedy , in such humane and sensible form , as wonderfully informeth our understanding ; though it seem contrary to the spiritual course of Spirits and Devils , and also to the nature and divinity of God himself ; who is infinite , and whom no man ever saw with corporal eyes , and lived . And doubtless , if the Serpent there had not been taken absolutely , nor Metaphorically for the Devil , the Holy Ghost would have informed us thereof in some part of that story . But to affirm it sometimes to be a Devil , and sometimes a Snake ; whereas there is no such distinction to be found or seen in the Text , is an invention and a fetch ( methinks ) beyond the compass of all divinity . Certainly the Serpent was he that seduced Eve ; now whether it were the Devil , or a Snake ; let any wiseman ( or rather let the Word of God ) judge . Doubtless the Scripture in many places expoundeth it to be the Devil . And I have ( I am sure ) one wise man on my side for the interpretation hereof , namely Solomon ; who saith , Through envie of the Devil came death into the world ; referring that to the Devil , which Moses in the letter did to the Serpent . But a better Expositor hereof needeth not , than the Text it self , even in the same place , where it is written ; I will put enmity between thee and the woman , and between thy seed and her seed ; he shall break thy head , and thou shalt bruise his heel . What Christian knoweth not , that in these words the mystery of our redemption is comprised and promised ? Wherein is not meant ( as many suppose ) that the common seed of women shall tread upon a Snakes-head , and so break it in pieces , &c. but that special seed , which is Christ , should be born of a woman , to the utter over-throw of Satan , and to the redemption of mankind , whose heel or flesh in his members the Devil should bruise and assault , with continual attempts , and carnal provocations , &c. CHAP. XXX . The Objection concerning the Devils Assuming of the Serpents Body answered . THis word Serpent , in holy Scripture is taken for the Devil : The Serpent was more subtil than all the Beasts of the field . It likewise signifieth such as be evil speakers , such as have slandering tongues , also Hereticks , &c. They have sharpened their tongues like Serpents . It doth likewise betoken the death and Sacrifice of Christ : As Moses lifted up the Serpent in the Wilderness , so must the Son of man be lifted up upon the Cross . Moreover , it is taken for wicked men : O ye Serpents and generation of Vipers . Thereby also is signified as well a wise as a subtil man : and in that sense did Christ himself use it , saying , Be ye wise as Serpents , &c. So that by this brief collection you see , that the word Serpent , as it is equivocal , so likewise it is sometimes taken in the good , and sometimes in the evil part . But where it is said , That the Serpent was father of lyes , author of death , and the worker of deceit ; methinks it is a ridiculous opinion to hold , that thereby a Snake is meant ; which must be , if the letter be preferred before the Allegory . Truly Calvin's opinion is to be liked and reverenced , and his example to be embraced and followed , in that he offereth to subscribe to them that hold , that the Holy Ghost in that place did of purpose use obscure figures , that the clear light thereof might be deferred , till Christs coming . He saith also with like commendation ( speaking hereof , and writing upon this place ) That Moses doth accommodate and fitten for the understanding of the common people , in a rude and gross style , those things which he there delivereth ; forbearing once to rehearse the name of Satan . And further he saith , That this order may not be thought of Moses his own device ; but to be taught him by the Spirit of God : for such was ( saith he ) in those dayes the childish age of the Church , which was unable to receive higher or profounder doctrine . Finally , he saith , even hereupon , That the Lord hath supplyed , with the secret light of his Spirit , whatsoever wanted in plainness and clearness of external words . If it be said , according to experience , That certain other Beasts are farre more subtil than the Serpent : They answer , That it is not absurd to confess , that the same gift was taken away from him , by God , because he brought destruction to mankind . Which is more ( methinks ) than need be granted in that behalf . For Christ saith not ; Be ye wise as Serpents were , before their transgression ; but , Be wise as Serpents are . I would learn what impiety , absurdity , or offence it is to hold , that Moses , under the person of a poysoning Serpent or Snake , describeth the Devil that poysoned Eve with his deceitful wor●s , and venomous assault . Whence cometh it else , that the Devil is called so often , The Viper , The Serpent , &c. and that his children are called the generation of Vipers ; but upon this first description of the Devil made by Moses ? For I think none so gross , as to suppose , that the wicked are the children of Snakes , according to the letter ; no more than we are to think and gather , that God keepeth a Book of Life , written with Pen and Ink upon Paper ; as Citizens record their Free-men . CHAP. XXXI . Of the Curse rehearsed Gen. 3. and that place rightly expounded ; John Calvins opinion of the Devil . THe curse rehearsed by God in that place , whereby Witchmongers labour so busily to prove that the Devil entered into the body of a Snake , and by consequence can take the body of any other creature at his pleasure , &c. reacheth I think further into the Devils matters , than we can comprehend it , or is needful for us to know , that understand not the wayes of the Devils creeping , and is far unlikely to extend to plague the generation of Snakes ; though they had been made with legges before that time , and through his curse was deprived out of that benefit , And yet , if the Devil should have entered into the Snake , in manner and form as they suppose , I cannot see in what degree of sin the poor Snake should be so guilty , as that God , who is the most righteous Judge , might be offended with him . But although I abhor that lewd interpretation of the Family of Love , and such other Heretiques , as would reduce the whole Bible into allegories : yet ( methinks ) the creeping there is rather metaphorically or significatively spoken , than literally ; even by that figure , which is there prosecuted to the end : Wherein the Devil is resembled to an odious creature , who as he creepeth upon us to annoy our bodies ; so doth the Devil there creep into the conscience of Eve , to abuse and deceive her : whose seed nevertheless shall tread down and dissolve his power and malice : And through him , all good Christians ( as Calvin saith ) obtain power to do the like . For we may not imagine such a material tragedy , as there is described , for the ease of our feeble and weak capacities . For whensoever we find in the Scriptures , that the Devil is called God , the Prince of the world , a strong armed man , to whom is given the power of the air ; a roaring Lion , a Serpent , &c. the Holy Ghost moved us thereby , to beware of the most subtil , strong and mighty Enemy , and to make preparation , and arm our selves with faith against so terrible an Adversary . And this is the opinion and counsel of Calvin , That we seeing our own weakness , and his force manifested in such terms , may beware of the Devil , and may flie to God for spiritual aid and comfort : And as for his corporal assaults , or his attempts upon our bodies , his night-walkings , his visible appearings , his dancing with Witches , &c. we are neither warned in the Scriptures of them , nor willed by God or his Prophets to flie them ; neither is there any mention made of them in the Scriptures . And therefore think I those Witchmongers and absurd Writers to be as gross on the one side , as the Sadduces are impious and fond on the other , which say , That Spirits and Devils are only motions and affections , and that Angels are but tokens of Gods power . I for my part confess with Augustine , That these matters are above my reach and capacity ; and yet so farr as God Word teacheth me , I will not stick to say , That they are living creatures , ordained to serve the Lord in their vocation . And although they abode not in their first estate , yet that they are the Lords Ministers , and Executioners of his wrath , to try and tempt in this world , and to punish the reprobate in Hell fire in the world to come . CHAP. XXXII . Mine own Opinion and Resolultion of the Nature of Spirits , and of the Devil , with his properties . BUt to use few words in a long matter , and plain terms in a doubtful case , this is mine opinion concerning this argument . First , that Devils are spirits and no bodies : For ( as Peter Martyr saith ) spirits and bodies are by antithesis opposed one to another ; so as a body is no spirit , nor a spirit a body . And that the Devil , whether he be many or one ( for by the way you shall understand , that he is so spoken of in the Scriptures , as though there were but a one , and sometimes as though b one were many legions , the sense whereof I have already declared according to Calvins opinion ; he is a creature made by God , and that for vengeance , as it is written in Ecclus. 39. v. 28. and of himself naught , though imployed by God to necessary and good purposes . For in places where it is written , that c d all the creatures of God are good : and again , when God , in the creation of the world , e saw all that he had made was good ; the Devil is not comprehended within those words of commendation . For it is written , that he was a f murtherer from the beginning , and abode not in the truth ; because there is no truth in him ; but when he speaketh a lye , he speaketh of his own , as being a lyer , and the father of lyes , and ( as John saith ) a sinner from the beginning . Neither was his creation ( so far as I can find ) in that week that God made man , and those other creatures mentioned in Genesis the first , and yet God created him purposely to destroy . I take his substance to be such as no man can by learning define , nor by wisdom search out . M. Deering saith , Tha● Paul himself , reckoning up principalities , powers , &c. addeth , Every name that is named in this world , or in the world to come . A clear sentence ( saith he ) of Paul 's modesty , in confessing a holy ignorance of the state of Angels , which name is also given to Devils in other places of the Scripture . His essence also and his form is also so proper and peculiar ( in mine opinion ) unto himself , as he himself cannot alter it , but must needs be content therewith , as with that which God hath ordained him , and assigned unto him , as peculiarly as he hath given to us our substance without power to alter the same at our pleasures . For we find not that a spirit can make a body , more than a body can make a spirit : the Spirit of God excepted , which is Omnipotent . Nevertheless , I learn that their nature is prone to all mischeif : for as the very signification of an Enemy and as an accuser is wrapped up in Satan and Diabolus ; so doth Christ himself declare him to be in the thirteenth of Matthew . And therefore he brooketh well his name ; for he lyeth dayly in wait , not only to corrupt , but also to destroy mankind ; being ( I say ) the very tormentor appointed by God to afflict the wicked in this world with wicked temptations , and in the world to come with Hell fire . But I may not here forget how M. Mal. and the residue of that crew do expound that word Diabolus ; for Dia ( say they ) is Duo , and Bolus is Morsellus , whereby they gather that the Devil eateth up a man both body and soul at two morsels . Whereas in truth the wicked may be said to eat up and swallow down the Devil , rather than the Devil to eat up them ; though it may well be said by a figure , that the Devil like a roaring Lion seeketh whom he may devour : which is meant of the soul and spiritual devouring , as very novices in Religion may judge . CHAP. XXXIII . Against fond Witchmongers , and their opinions concerning corporal Devils . NOw , how Brian Darcies he-spirits and she-spirits , Titty and Tiffin , Suckin and Pidgin , Liard and Robin , &c. his white-spirits and black-spirits , gray-spirits and red-spirits , Devil-toad and Devil-lambe , Devils-cat and Devils-dam , agree herewithal , or can stand consonant with the Word of God , or true Philosophy , let Heaven and Earth judge . In the mean time let any man with good consideration peruse that Book published by W.W. it shall suffice to satisfie him in all that may be required touching the vanities of the Witches Examinations , Confessions , and Executions ; where , though the tale be told only of the accusers part , without any other answer of theirs than their Adversary setteth down ; mine assertion will be sufficiently proved true . And because it seemeth to be performed with some kind of authority , I will say no more for the confutation thereof , but referr you to the Book it self ; whereto if nothing be added that may make to their reproach , I dare warrant nothing is left out that may serve to their condemnation . See whether the witnesses be not single , of what credit , sexe and age they are ; namely lewd , miserable and envious poor people ; most of them which speak to any purpose being old women , and children of the age of 4 , 5 , 6 , 7 , 8 , or 9. years . And note how and what the Witches confess , and see of what weight and importance the causes are ; whether their confessions be not won through hope of favour , and extorted by flattery or threats , without proof . But in so much as there were not past seventeen or eighteen condemned at once at S. Osees in the County of Essex , being a whole Parish ( though of no great quantity ) I will say the less : trusting that by this time there remain not many in that Parish . If any be yet behind , I doubt not but Brian Darcie will find them out ; who , if he lack aid , Richard Gallis of Windsor were meet to be associated with him ; which Gallis hath set forth another Book to that effect , of certain Witches of Windsor executed at Abington . But with what impudency and dishonesty he hath finished it , with what lyes and forgeries he hath furnished it ; what folly and frenzy he hath uttered in it , I am ashamed to report ; and therefore being but a two-penny Book , I had rather desire you to buy it , and so to peruse it , than to fill my Book with such beastly stuffe . CHAP. XXXIV . A Conclusion wherein the Spirit of spirits is described , by the illumination of which Spirit all spirits are to be tryed : with a Confutation of the Pneumatomachi flatly denying the divinity of this Spirit . TOuching the manifold signification of this word [ Spirit ] I have elsewhere in this brief discourse told you my mind ; which is a word nothing different in Heb. from breath or wind . For all these words following ; to wit , Spiritus , Ventus , Platus , Halitus , are indifferently use by the Holy Ghost , and called by this Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the sacred Scripture : For further proof whereof I cite unto you the words of Isaiah ; For his Spirit ( or Breath ) is as a River that overfloweth up to the neck , &c. in which place the Prophet describeth the coming of God in heat and indignation unto judgement , &c. I cite also unto you the words of Zacharie ; These are the four Spirits of the Heaven , &c. Likewise in Genesis ; And the Spirit of God moved upon the waters . Moreover , I cite unto you the words of Christ ; The Spirit ( or Wind ) bloweth where it listeth . Unto which said places infinite more might be added out of holy Writ , tending all to this purpose ; namely , to give us this for a note , that all the sayings above cited with many more that I could alledge , where mention is made of spirit , the Hebrew Text useth no word but one ; to wit , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth ( as I said ) Spiritum , ventum , flatum , halitum ; which may be Englished , Spirit , wind , blast , breath . But before I enter upon the very point of my purpose , it shall not be amiss , to make you acquainted with the collection of a certain School Divine ; who distinguisheth and divideth this word [ Spirit ] into six significations ; saying , that it is sometimes taken for the air , sometimes for the bodies of the blessed , sometimes for the souls of the blessed , sometimes for the power imaginative or the mind of man ; and sometimes for God. Again he saith , That of spirits there are two sorts , some created , and some uncreated . A spirit uncreated ( saith he ) is God himself , and it is essentially taken , and agreeth unto the three Persons notionally , to the Father , the Son , and the Holy Ghost personally . A spirit created is a creature , and that is likewise of two sorts ; to wit , bodily , and bodiless . A bodily spirit is also of two sorts : for some kind of spirit is so named of spiritualness , as it is distinguished from bodiliness : otherwise it is called Spiritus a spiriando , id est , a flando , of breathing or blowing , as the wind doth . A bodiless spirit is one way so named of spiritualness , and then it is taken for a spiritual substance ; and is of two sorts ; some make a full and compleat kind , and is called compleat or perfect , as a spirit angelical : some do not make a full and perfect kind , and is called incompleat or unperfect as the soul . There is also the spirit vital , which is a certain subtil or very fine substance necessarily disposing and tending unto life . There be moreover spirits natural , which are a kind of subtil and very fine substances , disposing and tending unto equal complexions of bodies . Again , there be spirits animal , which are certain subtil and very fine substances disposing and tempering the body , that it might be animated of the form , that is , that it might be perfected of the reasonable soul . Thus far he , In whose division you see a Philosophical kind of proceeding , though not altogether to be condemned , yet in every point not to be approved . Now to the Spirit of spirits , I mean the principal and holy Spirit of God , which one defineth , or rather describeth to be the third Person in the Trinity , issuing from the Father and the Son , no more the charity , dilection and love of the Father and the Son , than the Father is the charity , dilection and love of the Son and Holy Ghost . Another treating upon the same argument proceedeth in this reverent manner : The holy Spirit is the vertue or power of God , quickning , nourishing , fostering , and perfecting all things ; by whose only breathing it cometh to pass that we both know and love God , and become at the length like unto him : which Spirit is the pledge and earnest penny of grace , and beareth witness unto our heart , whiles we cry Abba Father . This Spirit is called the Spirit of God , the Spirit of Christ , and the Spirit of him which raised up Jesus from the dead . Jesus Christ , for that he received not the Spirit by measure , but in fulness , doth call it his Spirit , saying ; When the Comforter shall come , whom I will send , even the Holy Spirit , he shall testifie of me . This Spirit hath divers Metaphorical names attributed thereunto in the Holy Scriptures . It is called by the name of water , because it washeth , comforteth , moistneth , softeneth and maketh fruitful with all godliness and vertues the mindes of men , which otherwise would be unclean , comfortless , hard , dry , and barren of all goodness ; whereupon the Prophet Isaiah saith ; I will pour water upon the thirsty , and floods upon the dry ground , &c. Wherewithal the words of Christ do agree ; He that believeth in me , as saith the Scripture , out of his belly shall flow rivers of waters of life . And elsewhere ; Whosoever drinketh of the water that I shall give him , shall never be more athirst . Other places likewise there be , wherein the Holy Spirit is signified by the name of water and flood ; as in the 13. of Isaiah , the 29. of Ezek. the 146. Psalm , &c. The same Spirit by reason of the force and vehemency thereof is termed fire . For it doth purifie and cleanse the wholeman from top to toe , it doth burn out the soil and dross of sins , and setteth him all in a flaming and hot burning zeal to prefer and further Gods glory . Which plainly appeared in the Apostles , who when they had received the Spirit , they spake fiery words , yea such words as were uncontrollable , in somuch as in none more than in them this saying of the Prophet Jeremy was verified , Nunquid non verba mea sunt quasi ignis ? Are not my words even as it were fire ? This was declared and shewed by those fiery tongues , which were seen upon the Apostles after they had received the Holy Spirit . Moreover , this Spirit is called annointing , or ointment , because that as in old time Priests and Kings were by annointing deputed to their office and charge , and so were made fit and serviceable for the same ; even so the elect are not so much declared as renewed and made apt by the training up of the Holy Spirit , both to live well and also to glorifie God. Whereupon dependeth the saying of John ; And ye have no need that any should teach you , but as the same ointment doth teach you . It is also called in Scripture , The Oil of gladness and rejoycing ; whereof it is said in the Book of Psalms ; God even thy God hath annointed thee with the Oil of joy and gladness , &c. And by this goodly and comfortable name of Oil in the Scriptures is the mercy of God oftentimes expressed , because the nature of that doth agree with the property and quality of this . For as Oil doth float and swim above all other liquors , so the mercy of God doth surpass and over-reach all his works , and the same doth most of all disclose it self to miserable man. It is likewise called the Finger of God , that is , the might and power of God : by the vertue whereof the Apostles did cast out Devils ; to wit , even by the finger of God. It is called the Spirit of Truth , because it maketh men true and faithful in their vocation ; and for that it is the touch-stone to try all counterfeit devices of mans brain , and all vain Sciences , prophane Practices , deceitful Arts , and circumventing Inventions ; such as be in general all sorts of Witchcrafts and Inchantments , within whose number are comprehended all those wherewith I have had some dealing in my Discovery ; to wit , Charms or Incantations , Divinations , Augury , Judicial Astrology , Nativity-casting , Alchymistry , Conjuration , Lot-share , Popery which is meer paltry , with divers other : not one whereof , no nor altogether are able to stand to the tryal and examination , which this Spirit of Truth shall and will take of those false and evil spirits . Nay , they shall be found , when they are laid into the balance , to be lighter than vanity : very dross , when they once come to be tryed by the fervent heat of this Spirit ; and like chaffe , when this Spirit bloweth upon them , driven away with a violent whirlwind ; such is the perfection , integrity , and effectual operation of this Spirit , whose working as it is manifold , so it is marvellous , and therefore may and is called the Spirit of spirits . This Spirit withdrawing it self from the hearts of men , for that it will not inhabit and dwell where sin hath dominion , giveth place unto the spirit of errour and blindness , to the spirit of servitude and compunction , which biteth , gnaweth , and whetteth their hearts with a deadly hate of the Gospel ; in so much as it grieveth their minds and irketh their ears either to hear or understand the truth ; of which disease properly the Pharisees of old were , and the Papists even now are sick . Yea , the want of this good Spirit is the cause that many fall into the spirit of perverseness and frowardness , into the spirit of giddiness , lying , drowsiness , and dulness ; according as the Prophet Isaiah saith ; For the Lord hath covered you with a spirit of slumber , and hath shut up your eyes ; and again elsewhere , Dominus miscuit in medio , &c. The Lord hath mingled among them the spirit of giddiness , and hath made Egypt to err , as a drunken man erreth in his vomit : And as it is said by Paul ; And their foolish heart was blinded , and God gave them over unto their own hearts lusts . Which punishment Moses threatneth unto the Jews ; The Lord shall smite thee with madness , with blindness and amazedness of mind , and thou shalt grope at high noon as a blind man useth to grope , &c. In some , this word [ Spirit ] doth signifie a secret force and power , wherewith our minds are moved and directed ; if unto holy things , then it is the motion of the holy Spirit , of the Spirit of Christ and of God ; if unto evil things , then is it the suggestion of the wicked spirit , of the Devil , and of Satan . Whereupon I inferr , by the way of a question , with what spirit we are to suppose such to be moved , as either practice any of the vanities treated upon in this Book , or through credulity addict themselves thereunto as unto divine oracles , or the voyce of Angels breaking through the clouds ? We cannot impute this motion unto the good Spirit ; for then they should be able to discern between the nature of spirits , and not swerve in judgment : it followeth therefore , that the spirit of blindness and error doth seduce them , so that it is no marvel if in the alienation of their minds they take falsehood for truth , shadows for substances , fancies for verities , &c , for it is likely that the good Spirit of God hath forsaken them , or at leastwise absented it self from them ; else would they detest these devillish devices of men , which consist of nothing but delusions and vain practices , whereof ( I suppose ) this my Book to be a sufficient discovery . It will be said , That I ought not to judge , for he that judgeth shall be judged . Whereto I answer , That judgment is not to be understood of three kind of actions in their proper nature ; whereof the first are secret , and the judgment of them shall appertain to God , who in time will disclose whatsoever is done in covert , and that by his just judgment . The second are mixed actions , taking part of hidden , and part of open , so that by reason of their uncertainty and doubtfulness they are discussable and to be tryed ; these after due examination are to have their competent judgment , and are incident to the Magistrate . The third are manifest and evident , and such as do no less apparently shew themselves than an inflammation of blood in the body : and of these actions every private man giveth judgment , because they be of such certainty , as that of them a man may as well conclude , as to gather that because the Sun is risen in the East , Ergo it is morning : he is come about and is full South , Ergo it is high noon ; he is declining and closing up in the West , Ergo , it is evening . So that the objection is answered . Howbeit , letting this pass , and spiritually to speak of this Spirit , which whiles many have wanted , * it hath come to pass that they have proved altogether carnal ; and not savouring heavenly divinity have tumbled into worse than Philosophical barbarism ; and these be such as of Writers are called Pneumatomachi , a Sect so injurious to the holy Spirit of God , that contemning the sentence of Christ , wherein he foretelleth , That the sin against the Holy Spirit is never to be pardoned , neither in this world nor in the world to come ; they do not only deny him to be God , but also pull from him all being , and with the Sadduces maintain there is none such ; but that under and by the name of holy Spirit is meant a certain divine force , wherewith our minds are moved , and the grace and favour of God whereby we are his beloved . Against these shameless Enemies of the Holy Spirit , I will not use material weapons , but syllogistical charms . And first , I will set down some of their paralogisms or false arguments ; and upon the neck of them infer fit confutations grounded upon sound reason and certain truth . Their first Argument is knit up in this manner . The Holy Spirit is nowhere expresly called God in the Scriptures ; Ergo he is not God , or at leastwise he is not to be called God. The Antecedent of this Argument is false ; because the Holy Spirit hath the title or name of God in the fift of the Acts. Again , the consequent is false . For although he were not expresly called God , yet should it not thereupon be concluded that he is not very God ; because unto him are attributed all the properties of God , which unto this do equally belong . And as we deny not that the Father is the true light , although it be not directly written of the Father , but of the Son ; He was the true light giving light to every man that cometh into this world ; so likewise it is not to be denyed , that the Spirit is God , although the Scripture doth not expresly and simply note it ; sithence it ascribeth equal things thereunto ; as the properties of God , the works of God , the service due to God , & that it doth interchangeably take the names of Spirit and of God oftentimes . They therefore that see these things attributed unto the Holy Spirit , and yet will not suffer him to be called by the name of God ; do as it were refuse to grant unto Eve the name of Homo , whom notwithstanding they confess to be a creature reasonable and mortal . The second reason is this . Hilarie in all his twelve Books of the Trinity doth nowhere write that the Holy Spirit is to be worshipped ; he never giveth thereunto the name of God , neither dares he otherwise pronounce thereof , than that it is the Spirit of God. Besides this , There are usual Prayers of the Church commonly called the Collects , whereof some are made to the Father , some to the Son , but none to the Holy Spirit ; and yet in them all mention is made of the three persons . Hereunto , I answer , that although Hilarie doth not openly call the Holy Spirit , God : yet doth he constantly deny it to be a creature . Now if any ask me why Hilarie was so coy and nice to name the Holy Spirit , God , whom he denyeth to be a creature , when as notwithstanding between God and a creature there is no mean : I will in good sooth say what I think . I suppose that Hilarie , for himself thought well of the Godhead of the Holy Spirit : but this opnion was thrust and forced upon him by the Pneumatomachi , who at that time rightly deeming of the Son , did erewhiles join themselves to those that were sound of judgment . There is also in the Ecclesiastical History a little book which they gave Liberius a Bishop of Rome , whereinto they foisted the Nicene Creed . And that Hilarie was a friend of the Pneumatomachi , it is perceived in his Book De Synodis , where he writeth in this manner ; Nihil autem mirum vobis videri debet , fratres charissimi , &c. It ought to seem no wonder unto you dear Brethren , &c. As for the objection of the Prayers of the Church called the Collects , that in them the Holy Spirit is not called upon by name : we oppose and set against them the Songs of the Church , wherein the said Spirit is called upon . But the Collects are more ancient than the Songs , Hymns , and Anthems . I will not now contend about ancientness , neither will I compare Songs and Collects together ; but I say thus much only , to wit , that in the most ancient times of the Church the Holy Spirit hath been openly called upon in the Congregation . Now if I be charged to give an instance , let this serve . In the Collect upon Trinity Sunday it is thus said ; Almighty and everlasting God , which hast given unto us thy servants grace by the confession of a truth to acknowledg the glory of the eternal Trinity , and in the power of the divine Majesty to worship the Unity ; we beseech thee that through the stedfastness of this faith , we may evermore be defended from all adversity , which livest and reignest one God world without end . Now because that in this Collect , where the Trinity is expresly called upon , the names of persons are not expressed ; but Almighty and Everlasting God invocated , who abideth in Trinity and Unity ; it doth easily appear elsewhere also that the persons being not named under the Name of Almighty and Everlasting God , not only the Father is to be understood , but God which abideth in Trinity and Unity , that is , the Father , the Son , and the Holyghost . A third objection of theirs is this . The Son of God oftentimes praying in the Gospels , speaking unto the Father , promiseth the Holy Spirit , and doth also admonish the Apostles to pray unto the heavenly Father , but yet in the Name of the Son. Besides that , he prescribeth them this form of Prayer : Our Father which art in Heaven . Ergo The Father only is to be called upon , and consequently the Father only is that one and very true God , of whom it is written , Thou shalt worship the Lord thy God , and him only shalt thou serve . Whereto I answer , first by denying the consequent , The Son prayed to the Father only ; Ergo , the Father only is of us also to be prayed unto . For the Son of God is distinguished of us both in Person and in Office ; he as a Mediator maketh Intercession for us to the Father ; and although the Son and the Holy Spirit do both together receive and take us into favour with God ; yet is he said to intreat the Father for us ; because the Father is the fountain of all counsels and divine works . Furthermore touching the form of Praying described by Christ , it is not necessary that the Fathers name should personally be there taken , sith there is no distinction of persons made ; but by the Name of Father indefinitely we understand God , or the Essence of God , the Father , the Son , and the Holy-Ghost . For this name hath not alwayes a respect unto the generation of the Son of God ; but God is called , The Father of the faithful , because of his gracious and free adopting of them ; the foundation whereof is the Son of God , in whom we be adopted : but yot so adopted , that not the Father only receiveth us into his favour , but with him also the Son and the Holy Spirit doth the same . Therefore when we in the beginning of Prayer do advertise our selves of God's goodness towards us , we do not cast an eye to the Father alone , but also to the Son , who gave us the Spirit of Adoption ; and to the Holy Spirit in whom we cry Abba , Father . And if so be that invocation and Prayer were restrained to the Father alone , then had the Saints done amiss , in calling upon , invocating , and praying to the Son of God , and with the Son the Holy Spirit in Baptism , according to the form by Christ himself assigned and delivered . Another objection is out of the fourth of Amos , in this manner : For lo it is I that make the Thunder , and create the spirit , and shew unto men their Christ , making the light and the clouds , and mounting above the high places of the earth , the Lord God of Hosts is his Name . Now because it is read in that place , Shewing unto men their Christ ; the Pneumatomachi contended that these words are to be understood of the Holy Spirit . But Ambrose in his Book De Spiritu Sancto , lib. 2. cap. 7. doth rightly answer , That by Spirit in this place is meant the Wind : for if the Prophets purpose and will had been to speak of the Holy Spirit , he would not have begun with Thunder , nor have ended with light and clouds . Howbeit , the same father saith , If any suppose that these words are to be drawn unto the interpretation of the Holy Spirit , because the Prophet saith , Shewing unto men their Christ ; he ought also to draw these words unto the mystery of the Lords incarnation : and he expoundeth Thunder to be the words of the Lord , and Spirit to be the reasonable and perfect soul . But the former interpretation is certain and convenient with the words of the Prophet , by whom there is no mention made of Christ ; but the power of God is set forth in his works . Behold ( saith the Prophet ) he that formeth the Mountains , and createth the Wind , and declareth unto man what is his thought , which maketh the morning darkness , and walketh upon the high places of the earth , the Lord God of Hosts is his Name . In this sort Santes a right skilful man in the Hebrew tongue translateth this place of the Prophet . But admit this place were written of the Holy Spirit , and were not appliable either to the Wind , or to the Lords Incarnation : yet doth it not follow that the Holy Spirit is a creature ; because this word of Creating doth not alwayes signifie a making of something out of nothing ; as Eusebius dxpounding these wrrds ; [ The Lord created me in the beginning of his wayes ] writeth thus , The Prophet in the Person of God , saying , Behold I am he that made the Thunder , and created the Spirit , and shewed unto men their Christ : this word created is not so to be taken , as that it is to be concluded thereby , that the same was not before . For God hath not so created the Spirit , fithence by the same he hath shewed and declared his Christ unto al men . Neither was it a thing of late beginning under the Son : but it was before all beginning , and was then sent , when the Apostles were gathered together , When a sound like Thunder came from Heaven , as it had been the coming of a mighty wind : this word created being used for sent down , for appointed , ordained , &c. and the word Thunder signifying in another kind of manner the Preaching of the Gospel . The like saying is that of the Psalmist , A clean heart create in me O God : wherein he prayed not as one having no heart , but as one that had such a heart as needed purifying , as needed perfecting : and this phrase also of the scripture , that he might create two in one new man ; that is , that he might joyn , couple , or gather together , &c. Furthermore , the Pneumatomachi by these testimonies insuing endeavour to prove the Holy Spirit to be a creature . Out of John the 1. ch . By this word were all things made , and without it nothing was made . Out of 1 Cor. 8. We have one God the Father , even he from whom are all things , and we in him , and one Lord Jesus Christ , through whom are all things , and we by him , Out of Col. 1 By him were all things made , things in heaven , and things in earth , visible and invisible , &c. Now if all things were made by the Son , it followeth that by him the Holy Spirit was also made . Whereto I answer , that when all things are said to be made by the Son , that same universal proposition is restrained by John himself to a certain kind of things . Without him ( saith the Evangelist ) was nothing made that was made . Therefore it is first to be shewed that the Holy Spirit was made , and then will we conclude out of John , that if he were made , he was made of the Son. The Scripture doth no where say , that the Holy Spirit was made of the Father or of the Son , but to proceed , to come , and to be sent from them both . Now if these universal propositions are to suffer no restraint , it shall follow that the Father was made of the Son ; than the which what is more absurd and wicked ? Again , they object out of Mat. 11. None knoweth the Son but the Father , and none the Father but the Son ; to wit , of and by himself ; for otherwise both the angels , and to whomsoever else it shall please the Son to reveal the Father , these do know both the Father and the Son. Now if so be the Spirit be not equal with the Father and the Son in knowledge , he is not only unequal and lesser than they , but also no God ; for ignorance is not incident unto God. Whereto I answer , that where in holy Scripture we do meet with universal propositions negative or exclusive , they are not to be expounded of one person , so as the rest are excluded ; but creatures or false gods are to be excluded , and whatsoever else is without or beside the essence and being of God. Reasons to prove and confirme this interpretation , I could bring very many , whereof I will adde some for example . In the seventh of John it is said , When Christ shall come , none shall know from whence he is ; notwithstanding which words the Jews thought that neither God nor his Angels should be ignorant from whence Christ should be . In the fourth to the Galatians ; A mans Covenant or testament confirmed with authority no body doth abrogate , or adde any thing thereunto . No just man doth so ; but tyrants and truce-breakers care not for covenants . In John eight , Jesus was left alone , and the woman standing in the midst . And yet it is not to be supposed that a multitude of people was not present , and the Disciples of Christ likewise ; but the word Solus , alone , is referred to the womans accusers , who withdrew themselves away every one , and departed . In the sixt of Mark , When it was evening , the ship was in the midst of the sea , and he alone upon land : he was not alone upon land or shore , for the same was not utterly void of dwellers ; but he had not any of his Disciples with him , nor any body to carry him a shipboard unto his Disciples . Many phrases or forms of speeches like unto these are to be found in the sacred scriptures , and in authors both Greek and Latin ; whereby we understand , that neither universal negative nor exclusive particles are strictly to be urged , but to be explained in such sort as the matter in hand will bear . When as therefore the Son alone is said to know the Father , and it is demanded whether the holy Spirit is debarred from knowing the Father ; out of other places of Scripture judgment is to be given in this case . In some places the Holy Spirit is counted and reckoned with the Father and the Son jointly ; wherefore he is not to be separated . Elsewhere also it is attributed to the holy spirit that he alone doth know the things which be of God , and searcheth the deep secrets of God ; wherfore from him the knowing of God is not to be excluded . They do yet further object , that it is not convenient or fit for God after the manner of suters to humble and cast down himself ; but the holy Spirit doth so , praying and intreating for us with unspeakable groans , Rom. 8. Ergo the holy Spirit is not God. Whereunto I answer , that the Holy Spirit doth pray and intreat , insomuch as he provoketh us to pray , and maketh us to groan and sigh . Oftentimes also in the Scriptures is that action or deed attributed unto God , which we being stirred up and moved by him doe bring to passe . So it is said of God unto Abraham , Now I know that thou fearest God : and yet before he would have sacrificed Isaac , God knew the very heart of Abraham : and therefore this word Cognovi , I know , is as much as Cognoscere feci , I have made or caused to know . And that the Spirit to pray and intreat , is the same with that to make to pray and intreat ; the apostle teacheth even there , writing , that we have received the spirit of adoption , in whom we cry Abba Father . Where it is manifest that it is we which cry , the Holy-ghost provoking and forcing us thereunto . Howbeit they goe further , and frame this reason , Whosoever is sent , the same is inferior and lesser than he of whom he is sent ; and furthermore he is of a comprehensible substance , because he passeth by local motion from place to place : but the Holy Spirit is sent of the Father and the Son , John 14 , 15. & 16. It is poured forth and shed upon men . Acts 10. Ergo , the Holy Spirit is lesser than the Father and the Son , and of a comprehensible nature , and consequently not very God. Whereto I answer , first , that he which is sent is not alwayes lesser than he that sendeth : to prove which position any mean wit may inferre many instances . Furthermore , touching the sending of the Holy Spirit , we are here to imagine no changing or shifting of place . For if the Spirit when he goeth from the Father and is sent , changeth his place , then must the Father also be in a place , that he may leave it and goe to another . And as for the incomprehensible nature of the Spirit , he cannot leaving his place passe unto another . Therefore the sending of the Spirit is the eternal and unvariable will of God , to do something by the Holy Spirit ; and the revealing and executing of this will by the operation and working of the Spirit . The Spirit was sent to the Apostles ; which Spirit was present with them , sith it is present every where ; but then according to the will of God the Father he shewed himself present and powerful . Some man may say , If sending be a revealing and laying open of presence and power , then may the Father be said to be sent , because he himself is also revealed . I answer , that when the Spirit is said to be sent , not only the revealing , but the order also of his revealing is declared ; because the will of the Father and of the Son , of whom he is sent , going before , not in time , but in order of persons , the Spirit doth reveal himself , the Father , and also the Son. The Father revealeth himself by others , the Son , and the Holy Spirit , so that his will goeth before . Therefore sending is the common work of all the three persons ; howbeit , for order of doing , it is distinguished by divers names . The Father will reveal hims●lf unto men with the Son and the Spirit , and be powerful in them , and therefo●● is said to send . The Son doth assent unto the will of the Father , and will that 〈◊〉 be done by themselves , which God will to be done by them ; these are said to be sent . And because the will of the Son doth goe before the Spirit in order of persons , he is also said to send the Spirit . Yet for all this they alledge , That if the Spirit had perfection , then would he speak of himself , and not stand in need alwayes of anothers admonishment : but he speaketh not of himself , but speaketh what he heareth , as Christ expresly testifieth , John 16. Ergo he is unperfect , and whatsoever he hath , it is by partaking , and consequently he is not God. Whereto I answer , that this argument is stale : for it was objected by Heretiques long ago against them that held the true opinion , as Cyrill saith ; who answereth , that by the words of Christ is rather to be gathered , that the Son and the Spirit are of the same substance . For , the Spirit is named the minde of Christ , 1 Cor. 2. and therefore he speaketh not of his own proper will , or against his will in whom and from whom he is ; but hath all his will and working naturally proceeding from the substance as it were of him . Lastly they argue thus ; Every thing is either unbegotten or unborn , or begotten and created ; the Spirit is not unbegotten , for then he were the Father ; and so there should be two without boginning ; neither is he begotten , for then he is begotter of the Father , and so there shall be two Sons , both Brothers ; or he is begotten of the Son , and then shall he be Gods Nephew , than the which what can be imagined more absurd ? Ergo , he is created . Whereto I answer , that the division or distribution is unperfect ; for that member is omitted which is noted of the very best Divine that ever was , even Jesus Christ our Saviour ; namely , to have proceeded , or proceeding : That same Holy Spirit ( saith he ) which proceedeth from the Father . Which place Nazianzen doth thus interpret . The Spirit , because he proceedeth from thence , is not a creature ; and because he is not begotten , he is not the Son ; but because he is the mean of begotten and unbegotten , he shall be God , &c. And thus having avoided all these cavils of the * Pneumatomachi , a Sect of Heretiques too too injurious to the Holy Spirit , insomuch as they seek what they can , to rob and pull from him the right of his divinity ; I will all Christians to take heed of their pestilent opinions , the poison whereof though to them that be resolved in the Truth it can do little hurt , yet to such as stand upon a wavering point it can do no great good . Having thus farr waded against , and overthrown their opinons ; I must needs exhort all to whom the reading hereof shall come , that first they consider with themselves what a reverend mystery all that hitherto hath been said in this chapter concerneth ; namely , The Spirit of Sanctification , and that they so ponder places to and fro , as that they reserve unto the holy Spirit the glorious title of Divinity , which by nature is to him appropriate ; esteeming of those Pneumatomachi or Theomachi , as of Swine , delighting more in the durty draffe of their devices than in the fair Fountain water of Golds Word ; yea , condemning them of grosser ignorance than the old Philosophers , who though they favoured little of heavenly Theology , yet some illumination they had of the Holy and Divine Spirit ; marry it was somewhat misty , dark , lame , and limping ; nevertheless , what it was , and how much or little soever it was , they gave thereunto a due reverence , in that they acknowledged and intituled it Animam Mundi , The soul or life of the World , and ( as Nazianzen witnesseth ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The mind of the universal , and the outward breath , or the breath that cometh from without . Porphyrie expounding the opinion of Plato , who was not utterly blind in this mystery , saith , That the divine substance doth proceed and extend to three subsistencies and beings ; and that God is chiefly and principally good , next him the second Creator , and the third to be the soul of the world ; for he holdeth , that the divinity doth exttend even to this foul . As for Hermes Trismegistus , he saith , That all things have need of this Spirit ; for according to his worthiness he supporteth all , he quickneth and sustaineth all , and he is derived from the holy Fountain , giving breath and life unto all , and evermore remaineth continual , plentiful , and unemptyed . And here by the way I give you a note worth reading and considering ; namely , how all Nations in a manner , by a kind of heavenly influence , agree in writing and speaking the Name of God with no more than four letters . As for example , the Egyptians do call him Theut , the Persians call him Syre , the Jews express his unspeakable name as well as they can by the word Adonai consisting of four vowels ; the Arabians call him Alla , the Mahometists call him Abdi , the Greeks call him Theos , the Latines call him Deus , &c. This although it be not so proper to our present purpose , ( yet because we are in hand with the Holy Spirits Deity ) is not altogether impertinent . But why God would have his Name as it were universally bounded within the number of four letters , I can give sundry reasons , which requires too long a discourse of words by digression : and therefore I will conceal them for this time . These opinions of Philosophers I have willingly remembred , that it might appear , that the doctrine concerning the Holy Spirit is very ancient ; which they have taken either out of Moses writings , or out of the works of the old Fathers , published in and set forth in Books , though not wholly , fully , and perfectly understood and known ; and also that our Pneumatomachi may see themselves to be more doltish in divine matters than the Heathen , who will not acknowledg that essential and working power of the divinity whereby all things are quickened : which the Heathen did after a sort see ; after a sort ( I say ) because they separated the soul of the world ( which they also call the begotten mind ) from the most soveraign and unbegotten God , and imagined certain differences of degrees , and ( as Cyrill saith ) did Arrianize in the Trinity . So then I conclude against these Pneumatomachi , that in so much as they imitate the old Gyants , who piling up Pelion upon Ossa , and them both upon Olympus , attempted by scaling the Heavens to pull Jupiter out of his Throne of Estate , and to spoil him of his principality , and were notwithstanding their strength whereby they were able to carry huge Hills on their shoulders , overwhelmed with those Mountains and squeized under the weight of them even to the death ; so these Pneumatomachi , being Enemies both to the Holy Spirit , and no friends to the Holy Church ( for then would they confess the Trinity in Unity , and the Unity in Trinity ) and consequently also the Deity of the Holy Spirit ) deserve to be consumed with the fire of his mouth , the heat whereof by no means can be slacked , quenched , or avoided . For there is nothing more unnatural , nothing more monstrous , then against the Person of the Deity ( I mean the Spirit of Sanctification ) to oppose mans power , mans wit , mans policy , &c. which was well signified by that Poetical fiction of the Giants , who were termed Anguipedes , Snake-footed ; which as Joachimus Camerarius expoundeth of wicked Counsellours , to whose filthy perswasions Tyrants do trust as unto their feet ; and James Sadolet interpreteth of Philosophers , who trusting over-much unto their own wits , become so bold in challenging praise for their wisdom , that in fine all turneth to folly and confusion ; so I expound of Hereticks and Schismaticks , who either by corrupt doctrine , or by maintaining precise opinions , or by open violence , &c. assay to overthrow the true Religion , to break the unity of the Church , to deny Caesar his homage , and God his duty , &c. and therefore let Jovis fulmem , wherewith they were slain , assure these that there is Divina ultio due to all such , as dare in the fickleness of their fancies arrear themselves against the Holy Spirit ; of whom sith they are ashamed hereupon earth ( otherwise they would confidently and boldly confess him both with mouth and pen ) he will be ashamed of them in Heaven , where they are like to be so farre from having any society with the Saints , that their portion shall be even in full and shaken measure with miscreants and Infidels . And therefore let us , if we will discern and try the Spirits whether they be of God or no , seek for illumination of this inlightning Spirit , which as it bringeth light with it to discover all Spirits , so it giveth such a fiery heat , as that no false spirit can abide by it for fear of burning . Howbeit the Holy Spirit must be in us , otherwise this prerogative of trying spirits will not fall to our lot . But here some will peradventure move a demand , and do ask , How the Holy Spirit is in us , considering that Infiniti ad finitum nulla est proportio , neque loci angustia quod immensum est potest circumscribi : of that which is infinite , to that which is finite there is no proportion ; neither can that which is unmeasurable be limited or bounded within any precinct of place , &c. I answer , That the most excellent Father for Christs sake sendeth him unto us , according as Christ promised us in the person of his Apostles ; The Comforter ( saith he ) which is the Holy Spirit , whom my Father will send in my Name . And as for proportion of that which is infinite to that which is finite , &c. I will in no case have it thought , that the Holy Spirit is in us , as a body placed in a place terminably ; but to attribute thereunto , as duly belongeth to the Deity , an ubiquity , or universal presence ; not coporally and palpably ; but effectually , mightily , mystically , divinely , &c. Yea , and this I may bodldly add , that Christ Jesus sendeth him unto us from the Father : neither is he given us for any other end , but to enrich us abundantly with all good gifts and excellent graces ; and ( among the rest ) with the discerning of Spirits aright , that we be not deceived . And here an end of the first Book . BOOK II. CHAP. I. Of Spirits in General ; What they are and how to be considered : Also how farr the Power of Magitians and Witches is able to operate in Diabolical Magick . 1. BEcause the Author in his foregoing Treatise , upon the Nature of Spirits and Devils , hath only touched the subject thereof superficially , omitting the more material part ; and with a brief and cursory Tractar , hath concluded to speak the least of this subject which indeed requires most amply to be illustrared ; therefore I thought fit to adjoyn this subsequent discourse ; as succedaneous to the fore-going , and conducing to the compleating of the whole work . 2. The Nature of Spirits is variously to be considered , according to the source to which each Caterva doth belong : for as some are altogether of a divine and celestial nature ; not subject to the abominable Inchantments and Conjurations of vitious mankind ; so others are the grand Instigators , stirring up mans heart to attempt the inquiry after the darkest , and most mysterious part of Magick , or Witchcraft : neither is this their suggestion without its secret end : that is , that by the private insinuation , and as it were incorporating themselves into the affection , or desire of the Witch , or Magician ; they may totally convert him into their own nature : reducing him at last by constant practice , to such obdurateness and hardness of heart , that he becometh one with them , and delighted with their association , being altogether dead to any motions in himself that may be called good . 3. And if we may credit example , which is the surest proof ; the very imaginations , and affection of a Magician , doth create an evil Essence or Devil ; which was not before in being : for , as the Astral Spirits are believed by many to Germinate and procreate one another , so likewise are the infernal Spirits capable of multiplication in their power and essence , according to their Orders , Ranks and Thrones ; by means of the strong imagination in a Witch , or malevolous person , earnestly desiring their assistance . 4. Not that the Spirits or Devils so begotten do any whit add or contribute to the number in general ; for as they are capable of increasing into distinct and separated substances , so are they likewise again contracted , and as it were annihilated ; when the force of that Imagination is gone , which was the cause of their production : The nature of a spirit , whither heavenly or hellish , being to dilate , or contract themselves into as narrow compass , as they please ; so that in a moment they can be as big in circumference as an hundred worlds , and on a sodain reduce themselves to the compass of an atome . 5. Neither are they so much limited as Tradition would have them ; for they are not at all shut up in any separated place : but can remove millions of miles in the twinkling of an eye , yet are they still where they were at first : for , out of their own element , or quality , they can never come : go whither they will , they are in darkness : and the cause is within them , not without them : as one whose mind is troubled here in England , can remove his Carcase from the place where it was before ; but should he go to the utmost bounds of the Earth , he cannot leave his perplexed and tormented minde behind him . 6. As for the shapes and various likenesses of Devils , It is generally believed , that according to their various capacities in wickedness , so their shapes are answerable after a Magical manner : resembling spiritually some horrid and ugly monsters , as their conspiracies against the power of God , were high and monstrous , when they fell from Heaven : for the condition of some of them is nothing , but continual horrour and despair ; others triumph in firie might and pomp , attempting to pluck God from out of his Throne ; but the quality of Heaven is shut from them , that they can never find it , which doth greatly add to their torment and misery . 7. But that they are materially vexed and scorched in flames of fire , is inferiour to any to give credit to , who is throughly verst in their nature and existence : for their substance is spiritual ; yea their power is greater , then to be detain'd or tormented with any thing without them : doubtless their misery is sufficiently great , but not through outward flames ; for their Bodies are able to pierce through Wood and Iron , Stone , and all Terrestrial things : Neither is all the fire , or fewel of this World able to torment them ; for in a moment they can pierce it through and through . But the infinite source of their misery is in themselves , and is continually before them , so that they can never enjoy any rest , being absent from the presence of God : which torment is greater to them , then all the tortures of this world combin'd together . 8. The wicked souls that are departed this life , are also capable of appearing again , and answering the Conjurations of Witches , and Magicians , for a time : according to Nagar the Indian , and the Pythagoreans . And it cannot be easily conceived , that their torment is much different stom the rest of the Devils : for the Scripture saith : every one is rewarded according to their works . And , that which a man sows , that he shall reap . Now as the damned Spirits , when they lived on earth , did heap up vanity , and load their souls with iniquity , as a treasure to carry with them into that Kingdom , which sin doth naturally lead into : so when they are there , the same abominations which here they committed , do they ruminate and feed upon ; and the greater they have been , the greater is the torment , that ariseth before them every moment . 9. And although these Infernal Spirits , are open Enemies to the very means which God hath appointed for mans salvation ; yet such is the degenerate and corrupted mind of mankind , that there is in the same an itching after them for converse and familiarity , to procure their assistance , in any thing that their vain imagination suggesteth them with : to effect which , they inform themselves in every Tradition of Conjuration and Exorcism ; as also in the names , natures and powers of Devils in general , and are ever restless , till their souls be totally devoted to that accursed and detestable nature , which is at enmity with God and goodness . 10. Now to proceed in the description of these Infernal Spirits and separated Daemons , or Astral Beings , as also of those in the Angelical Kingdom ; they that pertain to the Kingdom of Heaven , are either Angels which are divided into their degrees and orders ; or else the righteous souls departed , who are entred into rest : And it cannot be , but that the life of Angels and Souls departed , is the same in Heaven , as also the food that nourisheth them , and the fruits that spring before them : Nor is it possible for any , how expert so ever in Magical Arts , to compel either of them , of what degree soever they be , to present themselves , or appear before them : Although many have written large Discourses and Forms of Convocation , to compel the Angels unto communication with them by Magical Rites and Ceremonies . 11. It may indeed be believed , that seeing there are infinite numbers of Angels , they are also imployed for the glory of God , and protection of mankind , ( but not subject to Conjurations . ) And that they accompany many righteous men Invisibly , and protect Cities and Countries from Plagues , War , and infestings of wicked Spirits , against which Principalities and Powers of Darkness , it is their place to contend and war , to the confusion of the Kingdom of Darkness . 12. But such Spirits as belong to this outward World , and are of the Elemental quality , subject to a beginning and ending , and to degrees of continuance ; These may be solicited by Conjurations , and can also inform Magicians in all the secrets of Nature ; yet so darkly , ( because they want the outward organ ) ; that it is hardly possible for any that hath fellowship with them , to learn any manual operation perfectly and distinctly from them . 13. Many have insisted upon the Natures of these Astral Spirits : some alledging , That they are part of the faln Angels , and consequently subject to the torments of Hell at the last Judgment : Others , That they are the departed souls of men and women , confined to these outward Elements until the Consummation : Lastly , others , As Del rio , Nagar the Indian Magician , and the Platonists affirm , That their nature is middle between Heaven and Hell ; and that they reign in a third Kingdom from both , having no other judgment or doom to expect for ever . 14. But to speak more nearly unto their natures , they are of the source of the Stars , and have their degrees of continuance , where of some live hundreds , some thousands of years : Their food is the Gas of the Water , and the Blas of the Air : And in their Aspects , or countenances , they differ as to vigour and cheerfulness : They occupy various places of this world ; as Woods , Mountains , Waters , Air , fiery Flames , Clouds , Starrs , Mines , and hid Treasures : as also antient Buildings , and places of the slain . Some again are familiar in Houses , and do frequently converse with , and appear unto mortals . 15. They are capable of hunger , grief , passion , and vexation : they have not any thing in them that should bring them unto God : being meerly composed of the most spiritual part of the Elements : And when they are worn out , they return into their proper essence or primary quality again ; as Ice when it is resolved into Water : They meet in mighty Troops , and wage warr one with another : They do also procreate one another ; and have power sometimes to make great commotions in the Air , and in the Clowds , and also to cloath themselves with visible bodies , out of the four Elements , appearing in Companies upon Hills and Mountains , and do often deceive and delude the observers of Apparitions , who take such for portents of great alterations , which are nothing but the sports and pastime of these frolick Spirits : as Armies in the Air , Troops marching on the Land , noises and slaughter , Tempest and Lightning , &c. 16. These Astral Spirits are variously to be considered ; some are beings separate and absolute , that are not constitute to any work or service : Others are subservient to the Angels , that have dominion over the Influences of the Stars : Others are the Astral Spirits of men departed , which ( if the party deceased was disturbed and troubled at his decease , ) do for many years , continue in the source of this world ; amongst these airy Spirits , to the great disquietness of the soul of the person , to whom they belong : Besides the causes are various that such Spirits rest not ; 1. When by Witchcraft they are inchanted , and bound to wander so many years ; as thrice or fourtimes seven , before they can be resolved into nothing . 2. When the person hath been murthered ; so that the Spirit can never be at rest , till the crime be discovered . 3. When desires and lusts , after Wife , or Children , House , Lands , or Money , is very strong at their departure ; it is a certain truth , that this same spirit belonging to the Starrs will be hanckering after these things , and drawn back by the strong desires and fixation of the Imagination , which is left behind it : Nor can it ever be at rest , till the thing be accomplished , for which it is disturbed . 4. When Treasure hath been hid , or any secret thing hath been committed by the party ; there is a magical cause of something attracting the starry spirit back again , to the manifestation of that thing . Upon all which , the following Chapters do insist more largely and particularly . CHAP. II. Of the Good and Evil Daemons or Genii : Whither they are ; what they are , and how they are manifested ; also of their names , powers , faculties , offices ; how thy are to be considered . 1. ACcording to the disposition of the mind , or soul , there is a good or evil Daemon that accompanies the party visibly , or invisibly ; and these are of such rancks and orders , and names , as the capacity of the persons soul is , to whom they belong : Their Office is said to be , fore-warning the person of eminent danger , sometimes by inward instinct , sometimes by dreams in the night , and sometimes by appearing outwardly . The Daemon or Genius changeth its nature and power , as the person changeth his : and if from good , the party degenerate to iniquity ; then by degrees the good Angel leaves him , and an evil Daemon doth naturally succeed : for each thing draws after that which is like it self . 2. Magicians mention three several wayes of enjoying the society of the Bonus Genius ; first by intellectual association , when secret and mental instigations do arise in their hearts , to do this or that , and to forbear the other : as in the Manuscript of Nagar the Indian , his own testimony of himself is to this effect : My blessed Guardian Damilkar , hath now so sweetly communicated himself unto me ; That by all the manifestations , whereby a holy Daemon can attend and converse with mankind , he appeareth unto me : first in the intellectual way , he is ever present , and every moment prompts me , what to act , what to forbear from acting : Ah had he not rushed up through the powers of my soul , and suddenly warned me in my Travel to Quiansi in China , through the airy Region , to turn nimbly to the right hand , at an instant , a mighty Troop of Devils , whose Leader was Grachnoek , coming through that tract of air , had crusht me into a thousand peices : This is the first degree of its appearing . 3. Then he proceedeth in the language of Sina , describing the second way of its manifestation : And when the deepest sleep hath over-poured we , I am never without him ; sometimes my Damilkar stands before me like a glorious Virgin , administring to me a Cup of the drink of the Gods , which my Intellectual man exhausteth : sometimes he brings caelestial Companies , and danceth round about me ; and when after the weariness of the Senses , through contemplation I fell into gentle sleep on the holy Mountain of Convocation , which is called Adan , he shewed me the motion of the Heavens , the nature of all things , and the power of every evil Daemon . 4. Thirdly , he continueth to describe the External appearance of the Genius , to this effect : Damilkar appears before me at my desire ; for my desires are as his desires : When I slept a long space in my private dwelling , he appeared outwardly , and watering me with the dew of the fourth Heaven , I awakned , when he had thrice said Nankin Nagar so the time being come , we mounted through the Air , unto the holy Mountain of Convocation . ; 5. In this Example the three degrees of the Apparition of the Bonus Genius , or Good Daemon are excellently deciphered , which is also the same in the appearance of the bad Genius : and according to the deepest Magicians , there be seven good Angels , who do most frequently become particular Guardians , of all others , each to their respective capacities ; and also seven evil Daemons , that are most frequent in association with depraved persons , as Guardians to them . 6. These are the seven good Angels , or Daemons . Iubanladace a mighty Prince in the Dominion of Thrones , he cometh unto such as follow national affairs , and are carryed forth unto warr and conquest ; he beareth alwayes a flaming Sword , and is girded about , having a helmet upon his head , and appearing still before the party in the Air : he must be sollicited and invocated with Chastity , Vows , Fumes , and Prayers : and this his is Character to be worn as a Lamin . ● Yah-li-Yah one of the Powers , accompanying such as are Virgins , and devoted to Religion , and a Hetmits life : he teacheth all the names and powers of Angels , and gives holy Charms against the assaults of Evil Daemons : he must be addrest unto by Prayer , resignation , and fasting , with a celestial Song out of the Canto's of Nagar : this is his Character . ● Nal-gah appearing to those that are devoted to the knowledge of Magick ; teaching them how to exercise Infernal Witchcraft without danger , and in despight to the Devils : he must be sought by hours , minutes , constellations , privacy and blood , &c. He hath a bow bent in his hand , and a Crown of Gold upon his head : this is his Character . ● Maynom , one of the Powers who hath the ability of subservient administration ; that is , at one time to be present with many ; he resembleth a Ew with Lamb , typifying his nature in that appearance . Gaonim an Angel , causing his Pupil to go invisible , and transporting him at his pleasure in a moment , to the outmost parts of the earth . Halanu the Instructer in Manual operations , by whom Bezaliah , and Aholibah were divinely inspired for the structure of the Tabernacle . Rama-umi who is the Instructer in Cabalistical Magick , and reveals the secrets of numbers , the names of Angels , and the vertue of Boim . 7. These are the seven bad Angels or Daemons . As the power and capacity of the good , proceeds from the strength of God , in the quality of heaven ; so is the force of the evil Genii , in the hellish quality correspondent : for it is to be noted , that these evil Angels did before their fall , enjoy the same places and degrees that now the good or holy Angels do : so that as their power is to instruct men in Government , Abstinence , Philosophy , Magick , and Mechanick Arts , for a good intent , and for the glory of God : The power of the evil ones is the very same to inform and instigate unto the same attainments , as farr as they may be instrumental for the Devil , or the Kingdom of Darkness therein . 8. Their names are 1. Panalcarp , like a Crocodile with two heads . 2. Baratron appearing like a Conjurer in a Priestly habit . 3 Sondennah like a Hunts-man . 4. Greizmodal accompanying his Pupil like a Spaniel-Dog . 5. Ballisargon the grand Inticer to theeving and robbery , till he hath brought his followers to destruction . 6. Morborgran who can put on various likenesses , especially appearing as a Serving-man . 7. Barman who most commonly possesseth the soul of those that are joyned unto him . 9. These are the names of the 7 good and evil Daemons ; according to the antient writing , on the Magical Art : who do also to many particular Cities and Countries , ascribe certain good and evil Angels ; the one whereof protects and defends , the other inflicts Pestilence and Famin upon them : Like unto which is the story recorded by Sigbertus in Chronicis : That in the 11th year of the reign of Constans , a good Angel and a bad were seen by the whole City of Constantinople , nightly to fly about the City ; and as often as by the command of the good Angel , the other smote any house with a dart in his hand , such was the number that dyed in that house , according to the stroaks given . 10. And indeed it is to be feared , that whosoever have ever pretended , or do at present alledge , that they enjoy familiarity with a familiar Spirit ; I say its greatly to be suspected , that all such familiars belong to the Kingdom of Darkness ; for such are too too officious , and ready to attend the depraved desires of mortal men ; whereas if communication with Angels , or good and holy Guardians be at all attainable , yet such is the difficulty of the attainment , that the examples thereof , if true , are exceeding rare : But in general , the writings of Magicians and Naturallists do plentifully abound with examples of this nature ; whether good or evil , is yet to be determined . I have been told of a certain Country-man , in these dayes , who was continually pestered with the company of a woman , discerned by none but by himself : If he was upon Horse-back , she would be behind him : if at dinner , she sate at his elbow ; if lying on his bed , there she was also present ; And if at any time he had taken a journey , or gone about some unprofitable business , at such a time she accompanyed him not ; and seldom escaped he some mischief when she was absent : But at last , for all her dutiful pretences , as she accompanyed him , riding through a deep and swift running River , she tumbled him into the deepest part , and lay upon him till she had strangled or drowned him . 11. Amongst the Jews this kind of Idolatry was frequent , to consult with and associate themselves unto familiar Spirits , whom they compelled to do them domestick service , dressing their Camels , lifting their burthens , and doing their messages : for the attaining their service they had many blasphemous Forms , and superstitious Ceremonies and Sacrifices ; making the holy Names of God subservient to their accursed practices : one whose name was Baal-Ben-ammim , was adjudged by the Law of Moses to be burnt for the like practices ; being condemned in the time of one Judah a high Priest in the Captivity for killing an Infant , and with its blood performing Sacrifice to Baalzebub , with various ceremonies intermixed ; by which means his God had bequeathed unto him a certain Lacky from the Infernal Troop to attend and serve him for his whole life time : this is to be found in Zoar's Coment upon Berosus , and Belus , who affirms , That at his tryal he endeavoured to prove , that the same was the good Angel or Genius given unto him by the mercy of God. 12. Both the Hebrew Cabalists and Heathen Magicians , as also those addicted to Magick in Christianity , have all of them laid down certain forms of attaining the company of a good , or evil Angel , by number and astrological Observations , fitted to the rules of Conjuration and Invocations : And many of the superstitious Rabbi's have affirmed , That they were able by such practices , to cause the ghost of Adam , Eve , or any of the holy Patriarchs to appear unto them : which was surely the delusion of Satan to harden their hearts . But in the Addition to the 15th Book of the Discovery , this Subject is more practically handled ; where many forms of obtaining the Society of the Bonus , or Malus Genius , are plainly decyphered : so far as with safety and convenience they could be described . Chap. III. Of the Astral Spirits of men departed : What they are : And why they appear again : And what Witchcraft may be wrought by them . 1. AS the Astral Spirits separate , which belong not to any deceased person , do for many years survive , or continue ; so if the party deceased hath departed in discontent , and melancholy , it is often known that they return again , and causing terrour to families and houses , do wait for opportunity to disburthen themselves , that at length they may come into their desired rest . 2. The opinion of many is , That the Devill in their likenesse is all that appears : But the more Learned have sufficiently demonstrated , through Example , and Experience ; That the apparition is really proper to the person deceased . Nor can it easily be denyd , That to every man , and woman , while they live the natural Life , there belongs a Syderial , or starry Spirit ; which takes its original wholly from the Elemental property : And according to the weaker , or stronger capacity of the party , it hath the longer , or shorter continuance , after the bodyes decease . 3. Such persons as are secretly murthered , and such as secretly murther themselves , do most frequently appear again , and wander hear the place where their Carcase is , till the radical moisture be totally consumed : according to the opinion of Paracelsus , after the consumption whereof , they can re-appear no longer , but are resolv'd into their first being , or Astrum , after a certain term of months , or years , according to the vigour , or force of that first attraction which was the only cause of their returning . 4. The manner and seasons of their appearing are various : Sometimes before the person , unto whom they do belong , depart this life , they do by external presentations forewarn him , near the time , that the day of death approacheth . As it is reported of Codrus Laaenus , to whom an empty , meager Ghost appeared at midnight , signifying unto him , how sad and lachrymable a Tragedy was shortly to attend him ; and also adding , that he would visit him in the Execution thereof : which proved not contrary to the words of the apparition ; for at the very instant , when his Treacherous Wife had stab'd him at the heart , on a suddain he beheld the same , with preparations for his interment , whilst he yet survived , after the fatall wound was given . 5. Sometimes the starry spirit of a person appears to his beloved Companion , many hundred of miles asunder , who was ignorant of the death of the party : And it hath often been heard , that when none of the kindred or family of the said party deceased , have ever been disturbed by it , or in the least been sensible of its appearing ; yet to some of its most intimate acquaintance , it discovers it self , and importunes them to perform some ceremony , or other , that it may be returned into rest ; or else discovers some treasure , which was hid by the party whilest alive , or else some murther which it had commited : But the most frequent cause of their returning , is when the party hath himself been privately murthered . 6. For such is the poysonous malice , and bloudy spirit of the murtherers , that it sufficeth them not to have privately bereaved them of their Lives ; but also by certain earnest Wishes , Curses , and Conjurations , they do afterwards adjure them , that for such a term of years , they shall never have power to appear again : Which wishes , being earnestly given forth , from the hellish root in the murtherer , do exceedingly torment the murthered parties spirit , taking deep impression thereon ; so that it is alwayes in continual sorrow , and anguish , till the term of years be expired , and till the murther be made manifest to the world : after which discovery , it returns to perfect rest ; This is well known to those that are exercised in Witchcraft , and cruell Murthers , though not common to those that murther but once . 7. There be many Ancient families in Europe , to whom the Ghost of their first Progenitor , or Ancestor appears immediately before the departure of some Heir , or chief in the same family : which assertion is confirmed by Cardan , in an Example of an Antient family , in the Dukedome of Parma , called the Tortells , to whom there belongs an ancient Castle , with a spatious Hall ; near the Chimney of the said Hall an old decrepit Woman , for these hundreds of years , is wonted to appear , when any of the Family is about to dye : And it is reported amongst them that the same is the Ghost of one belonging to the same name , and family , who for her Riches , was murthered by some of her Nephews , and thrown into a pit . 8. Many such apparitions do for many years continue to be seen in one particular place ; ever watching for opportunity , to discover some murther , or Treasure hid : And the cause of the difficulty of the said discovery , consists in the nature of their substance ; for could they make use of the organ of the Tongue , they might quickly discover it : or if they had the outward benefit of Hands , they might produce the said Treasure , or Carcase murthered , but this they are seldome able to accomplish ; being destitute of the outward Organs , and mediation of Hands to hold withall , or Tongue to vent their grievances : And that this is true , the manner of their appearance doth confirm it : For all that they are able to effect , if they have been murthered , is commonly to appear near the very place , where their body lies , and to seem as if they sunk down , or vanished in the same ; or else to appear in the posture of a murthered person , with mangled , and bloudy wounds , and hair dishevel'd : But it is rarely known , that any such apparitions have plainly spoken , or uttered by words , the time of their murther , with the cause , the persons name , or place ; unless the murther , by circumstances hath been more then ordinary , horrid , and execrable : then the remembrance of the same doth sometimes enable the apparition to frame a voice , by the assistance of the Air , and discover the fact . 9. But to speake in general concerning apparitions , why they are so seldome seen ; and why such spirits as appear , can not without mans assistance accomplish their design ; It may easily be apprehended , that all Spirits , or spiritual Substances , and Devills , have their life , breath , and motion in another source , or Element then this external world ; And as any creature , whom the Element of Water hath nourished , and bred , can live but short while upon the Land ; So it s with them , when they come out of their proper habitations : which is the cause of the rarity of apparition ; it being as difficult for any spirit to manifest it self in this outward principle , of the four Elements , as for a man to continue with his head under water : yea it is rather pain , then pleasure for any spirit , whether good , or bad , to come into this outward world . 10. Great is the villany of Necromancers , and wicked Magicians , in dealing with the spirits of men departed ; whom they invocate , with certain forms , and conjurations , digging up their Carkasses again , or by the help of Sacrifices , and Oblations to the infernal Gods ; compelling the Ghost to present it self before them : how this was performed in antient times , by Hags , and Witches , is notably described in the Aethiopian History of Heliodorus , in the practice of an antient woman , who coming into the Camp , in the dead of night ; where amongst many slaughtered bodies , the body of her Son was also slain ; whose carkase she laid before her , digging a hole , and making a fire on each side , with the body in the midst ; Then taking an earthen pot from a three footed stool , she poured honey out of it , into the pit ; then out of another pot , she poured milk ; and likewise out of the third : Lastly , she cast a Lump of hardned dough , in the form of a man into the pit ; the Image was Crowned with Lawrell : then she threw in some of the shrub called Bdellium : This done , with a sword she ran frantickly up and down , cutting her self ; and with a Lawrell branch sprinkled of her blood into the fire : at length whispering at her Sons ear , she caused him to arise , and questioning him of the fortune of his Brother , what was become of him , he answered dubiously speaking prosperity to two persons that secretly beheld her , and telling her , That suddain death for her impiety attended her , which came to passe ere she left the place ; after all these predictions , the Carcase ceased to answer any more : and tumbled groveling on the ground again . 11. And although by most men , as also by the Author in his foregoing Discovery , it is constantly believed , that the Witch of Endor raised not Samuel , nor the Ghost of Samuel , as not beleeving that there is an Astral Spirit or Ghost belonging unto every Man ; yet it is very probable , that by her conjurations she caused his Sydereal Spirit to appear : which is possible to be effected : and hath been often done : as Weaver in his Funeral Monuments records of Edward Kelly , who in the Park of Walton Ledale , in the County Lancaster , with one Paul Waring , Invocated a Devil , and afterwards digg'd up the Corps of a poor man , that had been buried that very day , in a place near the same , called Law Church-yard : whom he compelled by Incantations , and Conjurations to speak , and utter prophetical words , concerning the master of one of his Assistants . 12. According to the state and condition wherein a person dyes , so is it with their Astral Spirit : for if they died in perfect peace , and had come through the valley of true Repentance ; being dead to this Life before it left them ; then their starry Spirit doth enter into rest , in its proper source , or quality at the instant of their Decease : nor is it possible for all the Conjurations in Hell , to cause them to return , or appear again . 13. But some might object , That Samuel was an Holy Prophet , and attaind unto a perfect Life ; which is thus to be answered , that before Christ came into the world , none of the most Holy Prophets of God , did ever attain to that degree of blessednesse , that the Christians after Christ possessed : for in the time of the Law , a covering , or vail was spread over the faces of all people : and something there was that letted , or hindred their souls from any plain and perfect vision , and fruition of God ; otherwise then through types , and shaddows , which partition wall , the end of Christs Incarnation was to break down . 14. In the writings of Plato , there be many strange Relations of the apparitions of Souls , of their torments , and purgations , of the cause of their returning , what their nature is , what their substance and property is , and what their food , and nourishment is : but he mistakes the Soul for the Astral Spirit : for the Soul in its returning and apparition is farr different ; if a Holy Soul appear , it is to persons like it self , and that in sleep , warning them of dangers , and discovering heavenly secrets unto them : And if a Damned Soul appear , it is likewise to such as are of a nature like it self : whom it instigates , asleep , teaching them notorious Villanies in Dreams ; and provoking them to every wicked cogitation . 15. The sect of Pythagoras have strange and antick opinions , concerning Souls , and Ghosts , or starry Spirits : whom they alledge to be frequently converted into Gods , or Daemons , or Demi-Gods , and Heroes : ( as the Platonicks do , ) And that there is a continual traduction , and transmigration of Souls , from one to another , till they attain to be deify'd at last ; and then that they do frequently appear , to those that be like themselves ; instructing , and forewarning them : It was also the belief of many wise , and antient Philosophers , that the Oracles were from such Daemons , as had been the Ghosts , or Souls of wise and excellent men : as Apollo's Oracle , and the Oracle of Pallas , or Minerva : which opinions have much of reason and probability . 16. It is also the opinion of some , that the particular Spirits of famous men do after the death of the body , take up some particular habitations , near such places Cities , Towns , or Countries , as they most do affect , as Tutelaries , and Guardians unto them ; Which is reported by Vopiscus , of Apollonius Thyaneus ; That when his City Thyana was taken by Aurelianus the Emperour : and when he was in his Tent , pondering furiously how to destroy the same ; the Ghost of Apollonius appeared unto him saying , Aurelianus , if thou desirest to be a Conquerour , suppose not to slay these my Citezens : Aurelianus , if thou wilt be a Ruler , shed no innocent blood ; Aurelianus , be meek , and gentle , if thou wouldst be a Conquerour . 17. I have heard many wonderful Relations from Lunaticks or such as are almost natural fools , who have asserted , That being for many daies together conversant amongst Faeries in Woods , Mountains , and Caverns of the Earth , they have feasted with them , and been magnificently Entertaind with variety of dainties , where they have seen several of their Neighbours or Familiar Acquaintance in the habit they were wont to weare , notwithstanding they were know to have been dead some years before . 18. And many Learned Authors have also insisted upon this particular , alledging That when such as the Faeryes have brought into their Society do feast and junket with them , though they have a real and perfect knowledge of their neighbours and acquaintance amongst the rest , yet their Language they are not able to understand , neither do these Acqaaintance of theirs acknowledge or take notice of them at all , but do either sit ( both they and all the rest ) in a profound and tedious silence , or else discourse in a most stupendious kinde of Gibberish , not intelligible to strangers . 19. But more particularly to illustrate this conjecture , I could name the person who hath lately appeared thrice since his Decease , at least some Ghostly being or other , that calls it self by the name of such a person who was dead above an hundred years agoe , and in his life time accounted as a Prophet or Praedicter by the assistance of Sublunary Spirits . And now at his appearance did also give out strange Praedictions concerning Famine , and Plenty , Warrs , and Bloodshed , and the end of this world . 20. By the affirmation of the person that had Communication with him , the last of his Appearances was on this following manner ; I had been , said he , to sell a Horse at the next Market Town , but not attaining my price , as I returned home by the way I met this man aforesaid who began to be familiar with me , asking what news , and how affairs moved throughout the Country ; I answered as I thought fit ; withall I told him of my Horse whom he began to cheapen , and proceeded with me so far , that the price was agreed upon ; so he turned back with me and told me , that if I would go along with him , I should receive my Money ; on our way we went , I upon my Horse , and he on another milk white beast ; after much discourse I askt him where he dwelt , and what his name was ; he told me , That his dwelling was about a mile off , at a place called Farran ; of which place I had never heard though I knew all the Country round about ; he also told me , That he himself was that person of the Family of Learmonts so much spoken off for a Prophet ; At which I began to be somewhat fearful , perceiving us in a road which I had never been in before , which increased my fear and admiration more . Well on we went till he brought me under ground I know not how into the presence of a beautiful woman that payd me the moneys without a word speaking ; he conducted me out again through a large and long entry , where I saw above 600 men in Armour layd prostrate on the ground as if asleep ; at last I found my self in the open field by the help of Moon-light in that very place where first I met him , and made shift to get home by three in the morning , but the money I received was just double of what I esteemed it , and what the woman payd me , of which at this instant I have several pieces to show consisting of nine pences , thirteen pence half-pennies , &c. 21. The variety of Examples throughout the writings of Learned men may serve as stronge inducements to confirm this particular of Astral Spirits , or Ghosts that belong unto Mortal men , returning after death untill the cause of their returning be taken away . In Ancient times before the name of Christianity , there was nothing more frequent then millions of Apparitions in fields where battails had been fought , seeming to fight as they had done at first , which the Ancient Heathens believed to proceed from the want of Burying . And from this arose the Poetical Romance of the wandring of Ghosts besides the River Styx for an hundred years . And the custome of Solemn Interment amongst them . 22. But with more probability , The Custome of the Funeral Piles used by the Romans , and the Urns to reduce their Corpses into Ashes , was instituted at first to prevent the torment of the Deceased , least his Ghost should wander , or return , which doubtlesse from a natural cause may have the same effect , that the reducing of the carcase into Ashes suddainly after its decease may prevent the return of the Astral Spirit ; for if it be true what is affirmed by Paracelsus , that the starry Spirit can continue no longer then the radical moisture in the body ; it will naturally follow that its appearance is at an end when the body is burnt , seeing that the moisture is totally exterminate and consumed thereby . And in some sense the Ceremony may be said to be Laudable and Judicious , having so beneficial a consequence . 23. As there is some semblance of a natural cause in the custome of the Antient urns , so likewise may the Interment of slaughtered bodies by the like cause prevent the like Appearances ; for many are the examples that I have read of such as appeared to their surviving kindred and acquaintance , after they had been slaughtered in the Warrs , beseeching them to perform unto their bodies the Sacred Funeral Rites that their Ghosts might return into Rest , for which many have consulted with the Oracles to be informed whether the deceased deserved Burial , because they held it unlawful to bury Murtherers , Inecestuous and Sacriligious , persons , which Nature her self doth also seem to hold if this following Relation be not false : which was , That some Learned men returning from Persia where they had been to see the King Cosroes , by the way interr'd a dead Carcase which they found unburied : And in the following night the Ghost of an Ancient Matron , as if it had been the Spirit of the World or Madam Nature her self , appeard unto them , saying , Why Interr ye that nefarious Carcase ? let the Doggs devoure it ; The Earth who is the Mother of us all admitts not of that man that depraves his Mother : So returning they found the Carcase yet unburied . 24. To confirm the verity of Astral Spirits proper , and their returning , I shall conclude this Chapter with the Example of the famous Aristeus the Poet who in the Isle Marmora dyed suddainly , at which instant a certain Philosopher of Athens arriving there , affirmed , That he had lately been in Company and discourst with him . In the mean time going to Bury him they found him yet alive , but never after that had he any constant residence amongst Mortals . Seven years after that he was seen at Proconnesus his native Town , and remaind a while composing several Poems and Verses called Arimaspei , and then vanished . In Metapontis he was seen 300 years after that , charging that Apollo's Altar should be erected by the name of Aristeus Praconnesius . The like stories are reported of Apollonius , and Pythagoras , whom their followers would have to be Ubiquitaryes , affirming , That at one instant of time they were seen in several places thousands of miles in distance . And though in Iamblichus who hath wrote the Life of Pythagoras , in Philostratus that wrote the Life of Apollonius Tyanus , there be many fabulous things reported as to the Astral Spirits separation , and return unto the body ; Yet I have sufficiently here endeavoured to separate the true from the more Poetical part in this particular Subject of the starry Spirits belonging to every individual man and woman , and their returning after the body falls away . CHAP. IV. Of Astral Spirits or separate Daemons in all their distinctions , names , and natures , and places of Habitation , and what may be wrought by their Assistance . 1. HAving in the foregoing Chapter sufficiently illustrated the nature of the Astral Spirits proper , that belong to every individual ; The subject of this present Chapter shall be to Astral Spirits separate ; which are not constitute to any peculiar work or service , but do only , according to their nature and temper , haunt such places in the sublunary world as are most correspendent to their natures , and existence . 2. According to the Judgment of Magicians , the Seven Planets have seven starry Spirits peculiar to themselves , whose natures are answerable to that peculiar Planet under which they are constitute . And they are said to be substitute under the seven Caelestial Angels that govern the influences of the superiour Spheres , being equal in their name and continuance with that planet whose Spirit they are , that is , till the Consummation of all things visible . 3. And in that houre , month , day or year , wherein their Planet hath the most dominion , then is their efficacy most prevalent , and their operation the most powerful upon inferiour bodies , whether to the destruction or prosperity of that animal vegitative or mineral subject to their Influences , according to the dignification of the Planet at that instant Dominion ; for if ill affected , their nature is to blast with Mildew , Lightning , and Thunder any Vegetative proper to their Planet ; To deprive any Animal of sight or the motion of the nerves under their Dominion ; And lastly , bring Plagues , Pestilence , and Famine , Storms , and Tempests , or on the Contrary to bring sweet and excellent Influences upon Animals , or Vegetatives under their Planetary Regiment , if well and honourably dignified . 4. Innumerable are the Spirits that inhabit the Aiery Region , germinating amongst themselvs as Magicians affirm , and begetting one another after a Mystical manner . It is their property to be instant in storms and boistrous weather , which is said to be joy and delight unto them ; And in such a season they may with most facility be calld upon , and make their appearance , which they do accordingly to their age , and youthfulness , seeming young or old at their appearance answerable to their years . Besides they march in mighty Troops through the Aiery Region , waging warr amongst themselves , and destroying one anothers beings or Existences , after which they are reduced to the primary source or nature of the Starrs . This is likewise to be observed that according to the Language , Vigour , Life , and Habit of that Region wherein they live , such is their Habit , Language , and Ability , one Caterva or Company being ignorant of their Neighbours , or Enemies Language , so that they have need of the Assistance of such Spirits as dwell in omnibus Elementis , to be their Interpreters . 5. And doubtless from hence arise the various deceptions thut men are incident unto in their judgments of Apparitions , perswading themselves that they are portents and foretokens of Warr and Famine , when such numerous Spirits are beheld Fighting or Marching either in the Air , Earth , or Water : whereas it is nothing else but the bare effect of the Natures and Tempers of such Aerial beings to fight and randevouse immediately after sun-set , or else later in the Summer evenings , which is their principal time of such Conventions . And though it must be confest that such Spirits may be , and are the Devils Instruments as appertaining to the Kingdom whereof he is Ruler ; Yet considered in themselves , their Nature is wholly harmless , as to ought that may be called innate Evill , having nothing in them that is eternal as the Soul of Man : and consequently nothing in them that is able to make them capable of enjoying Heaven , or induring the torments of Hell. 6. And it is believed by some , that according to the motion of the spheres , there are certain companies of Aerial Spirits good and bad that follow them in their motions round the earth , the good distilling influences that are good , and the bad , such influences as are destructive to every thing that is under their Dominion . It is also believed that by the assistance of Devils , and damned Spirits , such Aerial Spirits are given for Familiars to some Magicians add Witches with whom they are said to have actual copulation , and the enjoyment of every dainty meat through their assistance , being able thereby to go invisible , to fly through the air , and steal Treasures and Jewels from the Coffers of Princes , as also carouse in Wine-sellers , and Pantries of those that are most amply provided with the choisest Daynties . 7. Subordinate unto these of the Air , are the Terrestrial Spirits , which are of several degrees according to the places which they occupy , as Woods , Mountains , Caves , Fens , Mines , Ruins , Desolate places , and Antient Buildings , calld by the Antient Heathens after various names , as Nymphs , Satyrs , Lamii , Dryades , Sylvanes , Cobali , &c. And more particularly the Faeries , who do principally inhabit the Mountains , and Caverns of the Earth , whose nature is to make strange Apparitions on the Earth in Meddows , or on Mountains being like Men , and Women , Souldiers , Kings , and Ladyes Children , and Horse-men cloathed in green , to which purpose they do in the night steal hempen stalks from the fields where they grow , to Convert them into Horses as the Story goes . Besides , it is credibly affirmed and beleev'd by many , That such as are real Changlings , or Lunaticks , have been brought by such Spirits and Hobgoblins , the true Child being taken away by them in the place whereof such are left , being commonly half out of their wits , and given to many Antick practices , and extravagant fancies , which passions do indeed proceed from the powerful influence of the Planet in their nativity , and not from such foolish conjectures . 8. Such jocund and facetious Spirits are sayd to sport themselvs in the night by tumbling and fooling with Servants aad Shepherds in Country houses , pinching them black and blew , and leaving Bread , Butter , and Cheese sometimes with them , which if they refuse to eat , some mischief shall undoubtedly befall them by the means of these Faeries . And many such have been taken away by the sayd Spirits , for a fortnight , or a month together , being carryed with them in Chariots through the Air , over Hills , and Dales , Rocks and Precipices , till at last they have been found lying in some Meddow or Mountain bereaved of their sences , and commonly of one of their Members to boot . 9. Certainly the Lares and Penates , or houshold Gods of the antient Heathens were no other then such like Spirits who for several years would keep their residence in one house till upon some displeasure offered , or offences done by any of the sayd Family , they departed and were never afterwards heard of . There are plenty of such examples to be found in Olaus magnus , and Hector Boethus in his History of Scotland , relating wonderful passages of Robin-good fellows , and such as have been familiar amongst mankind . 10. Luridan a familiar of this kinde did for many years inhabit the Island Pomonia , the largest of the Orcades in Scotland , suplying the place of Man-servant and Maid-servant with wonderful diligence to these Families whom he did haunt , sweeping their rooms , and washing their dashes and making their fires before any were up in the morning . This Luridan affirmed , That he was the genius Astral , of that Island that his place or residence in the dayes of Solomon and David was at Jerusalem ; That then he was called , by the Jewes Belelah , and after that he remaind Long in the Dominion of Wales , instructing their Bards in Brittish Poesy and Prophesies being called Vrthin , Wadd , Elgin : And now said he , I have removed hither , and alas my continuance is but short , for in 70 years I must resigne my place to Balkin Lord of the Northern mountains . 11. Many wonderful and incredible things did he also relate of this Balkin , whom he called the Lord of the Northern Mountains , affirming that he was shaped like a Satyr and fed upon the Air , having Wife and Children to the number of 12 thousand which were the brood of the Northern Faeries inhabiting Southerland and Catenes with the adjacent Islands ; And that these were the Companies of Spirits that hold continual wars with the Fiery Spirits in the Mountain Heckla that vomits fire in Islandia . That their speech was antient Irish , and their dwelling the Caverns of the Rocks , and Mountains , which relation is recorded in the Antiquities of Pomonia . 12. I have read another wonderful relation in a book de Annulis Antiquorum , Concerning a young man from whom the power of Venus was taken away so that he could not Company with his new marryed Wife . The Story is briefly thus ; Being busy at play or exercise with some of his Companions on his marriage day , he put his weddng Ring on the finger of the Statue of Venus that stood besides the place least it should be lost ; when he had done , returning to take his Ring , the finger was bended inward , so that he could by no means pluck off the Ring to his great amazement , at which instant he forsooke the place , and in the night the Image of Venus appeared unto him , saying , Thou hast espoused me , and shalt not meddle with any other : in the morning returning , the Ring was gone , and the finger made straight again , which troubled him mightily , so that he consulted with a Magician , who wrote a Letter to some Principal Spirit in that Dominion to which Venus belong'd , bidding the party stand watching at such a place at such an houre till he saw many troops of Spirits pass by him , and describing one in a Chariot , of stern and terrible Countenance , to whom he bad him deliver the Letter ; All which he performed , and after the person in the Chariot had read the contents thereof , he broke out into this expression , great God , how long shall we be subject to the insolencies of this accursed Rascal , naming the Magitian : But withal calling to a most beauteous Woman from amongst the Company , he charged her to deliver back the Ring which at length she did with much aversness , and after that he injoyd his Marriage rites without impediment . 13. Besides the innumerable Troops of Terrestrial Spirits called Faeryes there are also Nymphs of the Woods , Mountains , Groves , and Fountains , as Eagle , Arethusa , Io , Menippa , Irene , &c. who are sayd to be altogether of the faeminine kinde , sporting and dancing , and feasting amongst the trees in Woods , and bathing in clean and limpid Fountains ; such have been seen by many , and are often alluded to , by the Roman and Greek Poets . There is also a relation of a German Prince , who being exceeding thirsty and weary with hunting and hawking , lost his Company in the Woods , on a suddain beheld an opening at a little hillock amongst the trees , and a most beautiful Maiden offering a Golden Morn full of Liquor , which he received and drunk , and after rid quite away with the sayd Horn , not regarding the Virgins tears , who lamented after him ; t is sayd that having spilt some of the sayd Liquor , it fetcht the hair from off his Horses skin , and the horn is yet to be seen in Germany , which I have been told by one that hath seen and handled it , affirming , That the Gold for purity cannot ba parallel'd . 14. Another sort are the Incubi , and Succubi , of whom it is reported , that the Hanns have the original , being begotten betwixt these Incubi , and certain Magical women whom Philimer the King of the Goths banished into the deserts , whence arose that savage and untamed Nation , whose speech seemed rather the mute attempts of brute Beasts , then any articulate sound and well distinguished words . To these Incubi are attributed the diseases of the blood called the Night-hag , which certainly have a natural cause , although at the instant of time when the party is oppressed , it is probable that certain malevolent Spirits may mix themselvs therein and terrifie the soul and minde of the afflicted party . 15. And amongst such Spirits as are resident amongst mortals , there is a very froward kinde , who take delight to pull down what man hath builded , who have been seen at the building of strong and mighty Castles to come in the night and tumble all to the ground that the workmen had reared the day before ; of this sort were Horon , Stilkon , Glaura , and Ribbolla , four pestiferous , and turbulent Animals that for many years infested the first founders of the Emperours Seraglio : Till one of the holy Musselmans did by certain Charms , and Exorcisms constrain and binde them , to tell their names , and the cause of their disturbing , which they declared , and were by him confined to destroy the mines of Copper in Hungaria . 16. There is also a Relation extant in the Life of Paul the Hermit of a Satyr appearing to him in the Woods , and discoursing with him that it was a mortal Creature as he , and served the same God , dehorting the people to worship them for demi-Gods , as they had been accustomed to ; Like unto this is the Story of the Death of the great God Pan ; That a Mariner sailing by the Island of Cicilia , was called by his name from the shore , and by a certain voice was bid to tell the Inhabitants of the next Island , that the great God Pan was dead , which he obeyd , and though in the next Island there were no Inhabitants , yet when he approached he proclaimed , towards the shoar that Pan was deceased , immediately after which Proclamation he could sensibly hear most doleful and lachrymable Cryes , and noyses , as of those that lamented his departure . 17. Ianthe , is sayd by Magitians , to be a water Spirit , who is ever present when any are drownd in the water , being delighted much in the destruction of mankinde , that it may enjoy the Company of their Astral Spirits after their decease ; for according to the four Complexions or Constitutions of the body of Man , The Astral Spirit associates it self with separated substances ; The Phlegmatick , to the watry Spirits : The Sanguine , to those of the Aire ; The Cholerick , to the Fire ; and the Melancholy , to the Terrestrial Spirits . But this is only to be supposed of such persons as dyed in discontent , and restlesness . 18. Of another sort are such Aquatick Animals as in former times have conversed , and procreated with mankinde bearing divers Children ; And at length snatching all away into the watry Element again , whereof there are variety of Examples in Cardanus and Bodin . Of this sort was the Familiar of Paulus a Mendicant Frier , called by him Florimella , and entertaind as his Bed-fellow for forty years , though unknown and unseen to any but himself , till upon some unhandsome carriage of the Fryer , his Companion accompanying him over the Danube , leapt into the River and was never after seen . 19. Innumerable are the reports and accidents incident unto such as frequent the seas , as fisher-men and sailers who discourse of noises , flashes , shadows , echoes , and other visible appearances nightly seen , and heard , upon the surface of the water . And as the disposition of the Heavens is according to the constellations , and climates , so are these spectres appropriate to particular parts , and coasts , from the North to the Southern pole . But more especially , abounding in the North , about Norweigh Isleland , Green Land , and Nova Zembla . 20. Neither are the Storyes of the Greek , and Latine Poets all together to be sleighted in this particular ; for many verities are inter-woven with their fictions , they speak of vocal Forrests , as Dodona , of Talkative Rivers , as Seamander , of sensitive Fountains as Arethusa , Menippa , and Aegle ; Which more credible Historians have partly confirmed in the Relation of Dodona , asserting that the trees do seem to speak by reason of the various Apparitions , Phantasms , that attend the Forrest . And also in the Story of the River Scamander , which is sayd at this day to afford plenty of spectres , and prophetical Spirits , that have nightly conversation with the Turkish Sailers coming by that way with Gallyes into the Mediterranean . 21. The like is reported of a Castle in Norweigh standing over a Lake wherein a Satyr appeareth sounding a Trumpet before the death of any Souldier , or Governour belonging to the same , t is sayd to be the Ghost of some murdered Captain that hath become so Fatal , and Ominous to his Successors . But with more probability may be called a Spectre proper to the place according to the Constellation . 22. And it hath been the conjecture of eminent speculators that from the Loins of such arise the numerous brood of Elves , Faeryes , Lycanthropi ; And Pigmyes , sometimes visible , sometimes invisible in Green-Land and the adjacent rocks where they have no concomitants , but bears and scurvy-grass to mix , and make merry withal , except they pass from thence to the Northern parts of America , where they shall find their off-spring adored for Gods , and Goddesses , by the ignorant Inhabitants about new Albion , and as far South as Mexico , as is amply related in the discourses of Drake , Cortes and Purchas concerning the conquest and discovery of these Territoryes . 23. By Apparitions upon the water many have been tempted to leap into the Sea in pursuit thereof till they were drowned , of which spectres there is a sort called by Psellus , Ordales , who do appear like Ducks or other Water fouls , till they by fluttering upon the water , do entice their followers to pursue them so farr that many perish in the attempt , which doth greatly delight these faithless Spirits who ( as we have said before ) do long to accompany their Astral Spirits after their decease . An Example of this kinde I my self knew , besides the numerous relations I have had from the mouths of others , which confirm the opinions of the antient Magicians concerning these water Spirits , that of all the rest they are the most deceitful , and dangerous , like the flattering Seas , and swift gliding Torrents , that when they have wonn any thing , to admire , and sound them , do carry them violently into the abysse of their own Element . 24. But we will leave the waters and insist a little on the nature of Igneous or Fiery Spirits that inhabit the Mountains in Hecla , Aetna , Propo Champ , and Poconzi ; Where the Courts , and Castles of these puissant Champions are kept . The opinion of some is , That they are not Astral , but Infernal Spirits , and D●mned Souls , that for a term of years are confined to these burning Mountains for their Iniquities : Which opinion although it be granted , yet we may assert , That for the most part the apparitions , sounds , noices , clangors , and clamors , that are heard about the Mountan Hecla in Island and other places , are the effects of separated Starry beings , who are neither capable of good nor evill , but are of a middle vegetative nature , and at the dissolution of the Media Natura shall be again reduced into their primary Aether . 25. And from natural Causes , it may be easily demonstrated , That there is great Correspondence betwixt such substances , and the Element of fire , by reason of the Internal Flagrat and Central Life proceeding from the Quintessence or one only Element which upholds them , in Motion , Life , and Nourishment . As every natural , and supernatural being is upheld , and maintain'd out of the self-same root from whence it had its original , or rise ; So the Angels feed upon the Caelestial Manna , The Devils of the fruits of Hell , which is natural to their appetite , as trash for swine ; the Astral beings ; of the source of the stars , the Beasts , Birds , or , Reptiles of the fruits of the Earth , and the gas of the Air , the fishes of the blass of the Water ; But more particularly , every thing is nourished by its Mother , as Infants at the Breast , either by exhausting or fomentation . 26. Such Spirits are very officious in the burnings of Towns , or Cole-pits , delighting much to dance and exult amidst the flames , and become Incendiaries worse then the material Cause of the Combustion , often tempting men in drukenness , to burn their own Houses , and causing Servants carelesly to sleep , that such unlucky accidents may happen . As the Story of Kzarwilwui a Town in Poland doth confirm , which was reduced to ashes by three of these pestilentious Animals , called Saggos , Broundal , and Baldwin , who after many open Threatnings for six months together , that they would destroy the City , and Citizens , did on a dark and stormy night , set all on fire on a suddain in twenty or thirty several places , which irrecoverably destroyed the Inhabitants . 27. As for the nourishment of fiery Spirits , it is radical heat , and the influence of the Aery Region ; their sport and pastime consisteth for the most part in tumbling , and fooling one with another when the flames are most impetuous , and violent in the Mountains : And it is likewise credited by some that their office is to cruciate and punish some Evil Livers , retaining , and tormenting their Souls , or Astral Spirits for many years after the Bodies decease , which is too empty a notion to be hearkened unto by any that are well informed of their natures . 28. Neither is it to be wondered at that they are so much delighted with the fiery quality in regard of their affinity and appropriation with infernal spirits , whose state and being is altogether damnable and deplorable ; for although they have not the ability of attaining either the Heavenly or Infernal quality , by reason that they are utterly voyd of the innermost Center , and may be rather called bruits , then rational Animals , yet because they belong to the outermost principle , such is their innate Affinity , and Unity with the dark World , or infernal Kingdome that they do often become the Devils Agents to propagate his works upon the face of the Earth . 29. By the Instigations of infernal Spirits they are often sent to terrifie men with nocturnal visions , in the likeness of monstrous Beasts or Ghosts of their deceased Friends . They are moreover often abetted to tempt and provoke melancholy people to execute themselves ; besides innumerable wayes they have of executing the pleasures of iniquous Spirits through malicious Instigations , and secret Stratagems projected by them to the destruction of mortal men , especially when the work to be effected by the Devil is too too hard for his subtle and spiritual nature to bring to pass , because the same belongs to the Astral source or outward principle to which these dubious Spirits do properly belong ; then are they frequently sollicited to mediate in such treacherous actions , as the hellish Spirits have conspired against the Lives of mortal men . 30. More particularly , These Spirits that belong to the fiery Element , are most officious in this kinde of service , being naturally such as the Antecedent matter hath sufficiently demonstrated ; but according to the ranks and Categoryes to which they belong , some of them are more inveterate , and malicious in their undertakings then the rest . But every kinde of Astral Spirit is obsequious to the Kingdome of darkness , that the devilish Spirits can effect little or nothing without their assistance in this external principle of the Starrs and Elements upon the bodies or possessions of Mankind ; because their bodies are too crude and rough for the conveyance of their influence , either in Dreams , Raptures , Philtres , Charms , or Constellations , as the following Chapter of the nature of Infernal beings shall make plain , wherein the nature and capacity of every damned Spirit is decyphered according to the truth of the antient Philosophy . 31. Leave we now the Spirits of the fire , to illustrate the natures of subterranean Beings , whose Orders , Species , and Degrees , are various ; for they consist in these distinctions , viz. Spirits of men deceased , Souls of men deceased , separated Spirits Astral , separate Spirits semi-Infernal , Spirits appropriate to the Constellations where any of the seven metals , viz. Saturn , Jupiter , Mars , Sol , Luna Venus , Mercury , are found in the bowels of the Earth ; and as farr as the natures of Minerals are distinct one from the other , so much distant are these Subterranean Spirits in Nature and Faculty in respect of their places , shapes , names , and qualities . 32. But they are not all confined unto the metallick Kingdome ; for there are also Spirits of the Mountains , Vallies , Caves , Deeps , Hiata's , or Chasma's of the Earth , hidden Treasures , Tombs , Vaults , and Sepultures of the Dead . To the last belong the Astral Spirits of deceased Mortals , that delight to hover over the antient Carcases to which they belong'd , seeking still to be dissolved , and diligently enquiring the Cause of their retention ; such are resident in silent Caves , and solitary Vaults , where the deceased lie till the Humidum Radicale be exciccate , and totally dryd up , after which their tricks are no more manifest , but are utterly extinguished , and annihilated . 33. To the next , belong such Spirits as are Protectors of hidden Treasures , from a natural Cause , from whence they do exceedingly envy mans benefit , and accommodation in the discovery thereof , ever haunting such places where money is conceal'd , and retaining malevolent and poysonous Influences , to blast the Lives and Limbs of those that dare to attempt the discovery thereof : Peters of Devonshire with his confederates , who by Conjuration attempted to dig for such defended Treasures , was crumbled into Atomes , as it were , being reduced to Ashes with his Companions in the twinkling of an eye . 34. And upon this particular , we have plenty of Examples of the destruction of such as by Magical experiments have discovered hidden Treasures ; which instances do rather seem to prove , That such as haunt these places do more nearly belong to the Infernal , then to the Astral Hierarchy , in regard that they are so infesting and inveterate to Mortal men , that the Grand Intention of the Prince of darkness may be accomplished in their designs . 35. But of all the rest such as haunt Mines and mettle men , are the most pernicious , and frequent from the same Cause with the former . The nature of such is very violent ; they do often slay whole Companies of Labourers , they do sometimes send inundations that destroy both the Mines , and Miners , they bring noxious and malignant vapours to stifle the laborious workmen ; briefly , their whole delight and faculty consists in tormenting , killing , and crushing men that seek such Treasures , that mankind may never partake thereof to relieve their Cares , and worldly necessities . 36. Such was Anaebergius a most virulent Animal that did utterly confound the undertakings of those that laboured in the richest Silver mine in Germany , called Corona Rosacea . He would often shew himself in the likeness of a he-goat with Golden horns , pushing down the workmen with great violence , sometimes like a Horse breathing flames , and pestilence at his Nostrils . At other times he represented a Monk in all his Pontificalilus , flouting at their Labour , and imitating their Actions with scorn and dedignation , till by his daily and continued molestation he gave them no further ability of perseverance . 37. Thus , I have hinted the various distinctions , and sub-distinctions of Astral Spirits proper or common , illustrating their natures according to the opinions of the Learned ; from thence I proceed to say what the Infernal Hierarchy is , and whereof it doth consist in this fifth Chapter following . CHAP. V. Of the Infernal Spirits , or Devils , and damned Souls treating , what their Natures , Names , and Powers are , &c. 1. LEaving the Astral Kingdome , I will now proceed to describe the natures , and distinctions of Infernal Spirits or Devils , and damned Souls , who are to be considered according to their ranks , and orders , exactly correspondent to the Quires , and Hierarchies of the Angels , or Celestial beings , wherein I will insist upon their names , shapes , places , times , orders , powers , and capacities , proceeding gradually from a general narration , to a particular Anatomy of every sort of Spirit in its proper place and order . 2. As for the Locality or Circumscription of the Kingdome of darkness , it is farr otherwise to be considered then the vulgar account it , who esteem the hellish habitation , a distinct Chasma or Gulph in a certain place , above , under , or in the Center of the Earth , where innumerable Devils , and wicked Souls inhabit , who are perpetually scorched , and tormented with material flames of fire . This is the opinion which naturally all men are addicted and prone unto . But if we will rightly consider the Kingdome of Heaven and Hell , in respect of one another , we must look upon the similitude of light and darkness in this outward world , who are not circumscribed , nor separate as to Locality from one another ; for when the sun arises , the darkness of the night disappeareth , not that it removes it self to some other place or Country , but the brightness of the light overpowereth it , and swallows it up , so that though it disappeareth , yet it is as really there as the light is . 3. This is also to be considered in the description of the Habitations of good , or evill beings , that they are really in one another , yet not comprehended of one another , neither indeed can they be , for the evil Spirits if they should remove ten thousand miles , yet are they in the same quality and source , never able to finde out or discover where the Kingdome of Heaven is to be found , though it be really through , and through with the dark Kingdome , but in another quality which makes them strangers to one another . 4. A similitude hereof we have in the faculties of the humane Life , as to the indowments of the Soul considered in the just , and in the wicked ; for to be good , pure , and holy , is really present as a quality in potentia with the depraved soul , although at that instant the Soul be cloathed with Abominations , so that the eye which should behold God or Goodness is put out . Yet if the soul would but come out of it self , and enter into another source or principle , in the center it might come to see the Kingdome of Heaven within it self , according to the Scripture , and Moses , The word is nigh thee , in thy Heart , and in thy Mouth . 5. True it is that the Devils and damned Souls cannot sometimes manifest themselvs in this Astral World , because the nature of some of them is more near unto the external quality then of others , so that although properly the very innermost and outermost darkness be their proximate abode , yet they do frequently flourish , live , move , and germinate in the Aery Region , being some of them finite and determinate Creatures . 6. But according to their fiery nature , it is very difficult for them to appear in this outward world , because there is a whole principle or gulph betwixt them , to wit , they are shut up in another quality or existence , so that they can with greater difficulty finde out the being of this World , or come with their presence into the same , then we can remove into the Kingdome of Heaven , or Hell with our intellectual man ; for if it were otherwise , and that the Divels had power to appear unto Mortals as they list , how many Towns , Cities , &c. should be destroyed , and burnt to the ground , how many Infants should be kild by their malicious power ! yea few or none might then escape in Lives , or Possessions , and sound minds , whereas now all these enjoyments are free amongst mortals , which proves , that it is exceeding hard for evill Spirits to appear in the third principle of this world , as for a man to live under water , and fishes on the Land. Yet must we grant , that when the imaginations , and earnest desires of some particular Wizards , and envious Creatures have stirr'd up the center of Hell within themselvs , that then the Devil hath sometimes access to this world in their desires , and continues here to vex , and torment so long as the strength of that desire remains which was the first attractive Cause . 7. For the very cause of the paucity of appearances in these dayes , is the fulness of time , and the brightness of Christianity , dispelling such mists , as the sun doth cause the clouds to vanish , not by any violence or compulsion , but from a natural cause ; even so the Kingdome of Light as it grows over mans soul , in power and dominion , doth naturally close up the Center of darkness , and scatter the influences of the Devil so that his tricks lye in the dust , and his will at length becomes wholly passive as to man. 8. In the time of the Law , when the wrath and jealousie of the Father , had the dominion in the Kingdom of Nature , all Infernal Spirits had more easie access unto mankind then now they have ; for before the Incarnation of Christ , the anger of God had more dominion over the soul of Man , and was more near in nature unto the same ; so that the Devils could with more facility spring up in the element of Wrath , to manifest themselves in this outward principle , because the very Basis and Foundation of Hell beneath , is built and composed of the Wrath of God , which is the channel to convey the Devil into this sublunary World. 9. But when Christ began to be manifest unto the World , the multiplicity of Appearances , and possessed with Devils , began insensibly to decay and vanish . And if any should object , That betwixt the space of his Incarnation and his Suffering , such accidents were rather more frequent than in the times before : To this I answer , That the Devil knowing well that his time was but short ; and also knowing , that till the great Sacrifice was offered up , he had leave to range and rove abroad the Kingdom of this World ; therefore he imployed all his forces and endeavours to torment those miserable souls and captives to whom Christ came to Preach Deliverance . 10. But after the Partition wall was broken down , and the vail of Moses , and of the anger of God from off the soul in the death of Christ , there was a sensible and visible decay of the Devils prancks amongst mortals , and that little remnant of Lunaticks and Possessed , which continued after Christ , did the Apostles relieve and set at liberty , through the influence and virtue of the promise of the Son of God ( to wit ) the Holy Ghost , or the Comforter , which could not come until he went away : And on the day of Pentecost , whilst they waited in humility for the fulfilling of his promise , the very effect of Christs birth and sufferings did first manifest it self , when the Holy Ghost sprung up amongst them , to the destruction of Sin and Satan . 11. And so long as the purity of Christianity continued in the Primitive Church , there were very few that the Devil could personally or actually lay hold of in the Astral Man , for the space of two hundred years after the death of Christ , until that from Meekness and Abstinence , the Christians began to exalt themselves in Loftiness and Worldly Honours ; then the Devil began to exalt his head amongst the Lip-Christians , bewitching them into every Lust ; and captivating their inward and outward faculties at his pleasure . As all along in Popery is clearly seen . 12. Yet notwithstanding , the coming of Christ hath prevented the Devils force in general . Such Nations as have never embraced the Christian Faith , are still deluded and bewitched by him ; because the center hath never been actually awakened in any of them , so that the Devils power prevails over them mightily , to seduce them to worship things visible , and not the true God : For where the most darkness is in Religion and Worship , or in natural understanding , there his power is most predominant ; As in Tartary , China , and the East-Indies ; also in Lapland , Finland , and the Northern Islands . 13. In the West-Indies or America , his access is very facil and freequent to the Inhabitants , so that by custom and continuance they were at the first discovery thereof , become so much substitute and obsequious to his power , that though they knew him to be a power of Darkness , yet they adored him lest he should destroy them and their Children . And unto such a height were they come at the Landing of Cortes , Drake , and Vandernort , that they could familiarly convert themselves into Wolves , Bears , and other furious Beasts ; in which Metamorphosis their Enthusiasms and Divinations were suggested , and such were held in greatest esteem . 14. Till upon the Invasion of the Spaniards , the greater evil drove out the less , and the cruel Murthers of that Antichristian tradition , did both depopulate the Islands and most of the Continent ; and also by accident , though not through any good intention , extirpate the race of such as addicted themselves to this infamous sort of Divination . In which devastation , and bloody inquisition , their Idols were discovered with their Oracles and Inchantments , far different from the European Conjurers , and any of their Ceremonies . 15. But that which is the most remarkable in the Infernal proceedings , is this , That there is not any Nation under the Sun , but the Devil hath introduced himself amongst them through their Ceremonies and Worship , though quite opposite to one another : For in the Kingdom of China , by the sacrifice of Blood and Panaak , he is Conjured and Exorcized through the repetitions of several Superstitious Invocations to the Sun and Moon . In Tartary the Magicians go quite another way to work , with Offerings to the Ocean , to the Mountains , and the Rivers , fuming Incense , and divers sorts of Feathers ; by which means the Devils are compelled to appear . So that we see how this Proteus can dispose himself in the divers Kingdoms of this World ; being called by other names in Tartary , China , the East and West-Indies , &c. then amongst the European Conjurers . Likewise the Greeks and Romans could Invocate Spirits by Prayers unto the Moon , and divers Sacrifices of Milk , Honey , Vervine , and Blood. And those that are addicted to Conjurations in Christianity , have attained to a more lofty and ample manner of Incantation and Conjuring with Magical Garments , Fire , Candles , Circles , Astrological Observations , Invocations , and holy Names of God , according to the Kaballa of the Jews . 16. So that every distinct Nation hath conformed its Conjuration unto the Ceremonies of that Religion which it professeth : And it is to be observed , That from a natural cause every Nation hath its Conjurations and Names of Devils , from the Constellation under which the Countrey lyeth , and from the Air or Wind to which such particular Dominations do belong ; so that no effect would follow , if one Countrey should traditionally inure themselves to the Forms and Exorcisms that are used by another Nation . And therefore is it that so many attempts are offered in vain amongst professed Christians to raise Spirits , because they have little or nothing from their own Constellation , but make use of what they have borrowed from the Greeks and Romans , or the ancient Imbecillity of the Aegyptians Priests ; I mean , their simple forms of Invocation . 17. But because we are rather upon the discovery of the Infernal Kingdom , as it hath no dependence upon the doings of mortal Men ; therefore we will proceed to discover what the Antients have said concerning it : So the next which we fall upon after the description of their Habitations , and the manner of their Appearances , is their Names and Appellations diversly considered . First , from the Creation of the World to the coming of Christ , they retained the Hebrew names , as Belial , Baal , Baalzebub , Lelah , Ador , Abaddon , &c. according to the seculum under which they were Invocated ; assuming names according to the present occasion about which they were imployed . 18. Under the Constellation of China , they are Invocated by the Names Ran , Sinoam , Nantam , Bal , Baltal , Sheall , the six Governours or Presidents : Chancangian , the chief of the Devils : Po , Paym , Nalkin , Nebo , the Devils of the four Winds : Tean , Tan , Pan , Adal , the Devils of the four Elements . And according to the nature of their language or words which do all consist of no more then one syllable , so are the Devils named . Yea , as it is conjectured by many learned Magicians , this language of the Chinenses is more Magical and adapted to Conjurations , then all the Oriental Tongues , because of the consonancy and copiousness thereof , together with the numerous and various Characters used by them . 19. In the East-Indies , and in Tartary , the Names are the same with those of China , though the Ceremonies differ . In Persia , Arabia , Natolia , Aegypt , Aethiopia , the Names are the same with the Jewish Rabbins . But the Greeks and Romans have different from the rest , according to their Language and Superstitions . The Turks , Muscovites , Russians , Lapponians , and Norwegians , make use of the Sclavonian tongue in all their Conjurations . The West-Indians have very strange and antick Names and Ceremonies of their own , nothing depending on the Traditions and Practices of the old World ; for , as is related before , the Devil is sufficiently capable of introducing himself through the Religious Superstitions of any Nation whomsoever , according to the Constellations , although strangers to the Rites and Ceremonies of others . 20. But though their Names be conformable to the Language and Climate of that Nation where they are raised or called ; yet have they divers Names , suppose twenty or thirty to one Devil , according to the several ministrations they have had from the Creation to this day , leaving a several name behinde them at each of their appearances upon the earth ; for , according to the testimony of the Devil himself , if credit may be given to Devils , they , as they are abstractively considered in their own Kingdom , have no imposed Names of distinction , but are forced to assume them when they rise up in the external principle of this World : although in some measure it must be granted , that there be some principal Kings and Dukes in the Infernal Hierarchy , that have Names establish'd upon them which cannot be transferr'd or altered . 21. As for the Names that are recorded in this precedent Discovery of Witchcraft by Reginald Scot Esq being a Catalogue of Devils in their Rancks and Hierarchies , they are supposed to be fictitious and totally imaginary , being taken out of Bodin or Wyerus , which they recorded from the mouth of Tradition , and obscure Manuscrips : And indeed were there any certainty in this List of Devils , it were to be preferred as the most ample and exact delineation that is extant . But it is the rather to be suspected , because of the little coherence it hath with the former received Names of Devils eitheir in Europe , Asia , Africa , or America . 22. But if we would speak of Damned Souls and their Names or Appellations , they are farr otherwise to be considered then the Devils ; for such as their imposed Names were here on earth , such is the Name they have in the Kingdom of Darkness , after a Magical manner , according to the language of nature in the first principle of Darkness ; as the Saints in heaven retain their Names in a Coelestial manner : And also , as the Astral Spirit of a Man deceased , retains its antient Name according to the Astral source in the principle of the one only Element . 23. For as the language of Nature is found in the second Principle , it is likewise manifest in the dark Worlds property , according to the first Principle of Wrath ; as also the monstrous shapes of Devils and Damned Souls is correspondent to the Magical postures of their Souls whilst they were alive ; of which I shall speak more largely when their Shapes are to be described . According unto which , as also according to the rest of their attributes , viz. their Rancks , Numbers , Times , Powers , Places , &c. their Names are fitted and conformed according to the uniformity of name and thing in the principles of the eternal and external nature . 24. And as all other Nations have their various Appellations for Devils and Damned Souls , like their natural tone or language ; so we can mention one Kingdom more admirable then the rest , viz. the Kingdom of Fiacim at the Northern Pole , where all the Counsellors are Magicians ; and the Names which they use in Invocations , are Mathematically disposed in a wonderful harmony and efficacy , to the performance of Magical operations . So much of the Places and Names of Infernal Beings ; the next to be considered is their Shapes and Likenesses . 25. The Shapes of Devils are answerable to the cause of their Fall , and the Dominions to which they belong . Those that belong to the Supreme Hierarchy , when they are called by Magicians , do at first appear in the form of fierce and terrible Lyons , vomiting fire , and roaring hideously about the Circle ; from thence they convert themselves into Serpents , Monkies , and other Animals , till the Magician do repeat the form of Constriction or Confinement to a Trine or Triangle , as before is mentioned in the Fifteenth Book of the Discovery . 26. After the Conjuration is repeated , they forsake these bestial shapes , and indow the humane form at first like troops of Armed Men ; till at last by frequent repetitions of other Ceremonies , they appear as naked Men of gentle countenance and behaviour . Yet is the Magician to take care that they deceive him not by insinuations ; for their fraudulency is unspeakable in their appearance and dealings with Mankind ; because we may be assured they appear not willingly , but are by forceable Conjurations compelled : so that they will ever minde their own ends in medling with man ; that is , to deprave his minde , or subvert the Lives and Estates of others through his means and assistance . 27. The rest of the Infernal Dominions have various appearances . The two next Orders affect to represent the beautiful colours of Birds , and Beasts , as Leopards , Tygers , Pecocks , &c. But by Conjurations they may be likewise reduced to a Manlike form , wherein they will readily answer every demand within the compass of their capacity , answerable to the Order unto which they belong : Yet many of them appear in Monstrous forms , and can hardly be conjured to desert them . Though the Exorcist Charm them never so wisely , they will shew him a pair of Crocodiles jaws , or a Lyons paw , with other dreadful menaces , enough to terrifie any Novice from such Damnable Injunctions as the practice of Magick . 28. But more especially , the opinion of the antients is , That according to the division of the clean and unclean Beasts in the Law given unto Moses , the Shapes of Devils are disposed in the Infernal Kingdom : So that the most perverse and potent amongst the Devils represent the most ugly and mischievous amongst the Beasts , according to this following division : viz. such Devils as Astaroth , Lucifer , Bardon , Pownok , who incline men and instigate them to pride and presumptuousness , have the shapes of Horses , Lyons , Tygars , Wolves . Such as instigate to Lust and Covetousness have the forms of Hogs , Serpents , and other filthy reptiles or envious Beasts , as Dogs , Cats , Vultures , Snakes , &c. Such as incline to Murther , have the shapes of every Bird and Beast of prey . Such as Answer Questions humane in Philosophy , or Religion , have more tolerable shapes , almost manly , but with crooked Noses , like Mermaids , or Satyres . And of all the rest it is to be observed , that as not one single Lust or Vice hath dominion without mixture in the evil Spirits , so they are not of a distinct shape lik one single Beast , but compounded into Monsters , with Serpents-tails , four eyes , many feet and horns , &c. 29. And as in general , these are the shapes of Devils , so the particular shapes of Damned Souls are to be considered in the same manner with the rest , only with this difference , that they are more addicted to metamorphose themselves and vary their appearances . Though , for the most part , the Damned Souls retain the humane shape after a Magical manner , so that the greatest part of that numberless number are in their antient shapes , especially when they appear in sleep to their surviving acquaintance . Their aspects are very dismal and melancholy like the Ghosts of the Astral source . 30. Now to speak of the Times and Seasons of their Appearance . The better sort of Magicians do square their times with Astrological hours , especially of Saturn , Luna , and Venus , in the Moons increase , and the middle of the night , or twelve a clock at noon : In which hours they do likewise compose their Garments , Caps , Candlesticks , Figures , Lamins , Pentacles , and Circles for Conjuration . As for the Times in respect of their Infernal Courses , the fittest are when they spring up in the Wrath , or when they sink in the Dispair , which is a mystery to the learned Conjurers of Europe . 31. In respect of this exterior World , they can most easily appear in solitary places , when the Sun is down ; for they are naturally at enmity with the Sun , because it stands as a type of the Mediator , or Heart and Centre which they lost utterly in their fall , and now are destitute of , like a wheel without an axletree . And indeed , the want of this is the chief cause of all their torment , and of the rising of the gnawing Worm , when they consider of their irrevocable sentence , and irrecoverable loss . 32. In storms of Hail , or Snow , Wind , Tempest , and Lightning , is accounted amongst Magicians , a time for Conjuring at an easie rate . And they say , That such Ceremonies will prove very effectual , if a Conjurer begin his Exorcisms in the hour and day of Luna , in the middest of a furious storm of Lightning , Rain , and Thunder , in a low Vault or Celler that is close and retired . Also when the Wind blows high , without Rain , they say , the Devils are more near the Kingdom of this World , and may with great facility be sollicited or raised at such a season , because they delight in all extremities of weather , being themselves the first cause of the disorder of the properties in the Kingdom of Nature . 33. But in some Countries they can more easily appear then in others , according to the Constellations , for they delight much in the extremities of the two Poles toward Lapland , Nova Zembla , Greenland , Tartary ; and in the South towards the Islands scattered about the confines of Terra Incognita . They are likewise easily Invocated on the shoar amongst lofty Rocks and Precipices , or in Deserts and Wildernesses far from Towns or Inhabitan●● ▪ And it is said , they do much respect the motion of the Seas in their appearance unto such as solicite them in places Maritime or Plagiary . 34. As for their Rancks or Orders , there is some difficulty in the true discovery thereof , by reason that we know not certainly of what Orders they were that Fell. The opinion of most men is , That of every Order many fell . But those that better know the nature of the Heavenly Hierarchies , have sufficiently proved , That of any Ranck or Order none can fall unless all do follow . Therefore with more reason may it be judged , That before the Devils fell , the Hierarchy of Heaven did consist of three Rancks or Orders ; to wit , the Order of Vriel , of Michael , of Lucifer : That of Lucifer is totally in Hell : The other which is under Michael , is the dominion of Heaven : The last which is Vriels , are more in the dominion of this third principle of the Stars , having the Planets in their dominion , with the influences thereof . 35. So that the foregoing Catalogue , transcribed by the Author of this Discovery , is utterly feigned and fictitious , because it makes these many sorts of Devils to have Dominion over several Legions in several distinctions of Seraphims , Powers , Thrones , Dominations , Cherubims , &c. Whereas the whole Kingdom of Hell consists but of one only Hierarchy , which is that of Lucifer and his Legions , reduced by their exorbitances into that Lacrymable posture wherein they now are and shall be for ever . Which Doctrine seriously weigh'd will prove the attempts of Conjurers and Magicians to be utterly vain , and their forms of Invocation vanity and falshood . 36. Their number may be thought upon more narrowly , if we consider that they consist of one Hierarchy and no more ; yet must we confess that the limit is not to be put thereunto , because their nature is to Germinate and Multiply as they please , contracting and dilating themselves according to the force of their imaginative powers and faculties . But although this be granted , yet there is a setled number of Devils that varyeth not . Though of Damned Souls the number is numberless and unfathomable ; yet as to their extent of room or place , it is never the more because of their multitude , they being able to truss a thousand Legions into the carcass of a man. As for the opinions of Authors , they are various ; it is believed by some , That the Starrs are answerable to their number ; others speak of the Sands upon the Sea-shore : however it be , this is certain , They are even innumerable in respect of humane Capacities . 37. Their Natures are now to be considered as they belong to the hellish source or quality . In themselves they rest nor , neither are they capable of the length or shortness of time , nor of the alternate courses of day and night . The wickedness which they committed in this life , are their continual torment , which do Magically gnaw and corrode them , rising and boyling up perpetually within them , all the refrigeration which they have , is by intercourse when the height of Wickedness begins to stirr them in blasphemies against God , and towring up above heaven and goodness , in their adulterated Imaginations , which is unto them as sport and pastime with one another , and lasteth such a space as with us makes up forty minutes . Neither doth this any whit advantage them , but rather adds to their torment ; for pain discontinued is the greater : neither would vexation be vexation , if it had no respite or forbearance ; That the contrary might be also manifest , Nam contraria juxta se posita majus elucescunt . Yet is their torment exceedingly different , so that the torment of one , in respect of another , is but a Dream or Phansie ; I mean , amongst the Damned Souls , and not the Devils , for the pain and sorrow of the Devils is greater then the greatest of the lost Souls , by many thousand degrees , according to the course of nature and reason ; for that which falls highest , suffers most , and optima corrupta fiunt pessima . 38. But wonderful and manifold are the torments which all in general of the Infernal troops , do suffer according to the various lusts they reigned in whilst they lived upon the earth . The cruel Murtherers that died in the boyling source of blood and envy , their torment is the greatest , they are continually Murthering in their imaginations , and seeking , like dreaming men , to do what the want of the Organ will not suffer them ; for according to the saying of the wisest upon this Subject , this is the torment and misery of all the Damned , That they are continually wishing and woulding ; and in wouldings they generate Ideas and representations , which are the species of their continual aggravations and deceiving phansies . 39. Those that were buryed in Lust and Gluttony , Drunkenness and Lasciviousness , are also in miserable torments , yet much inferiour to the first ; they are continually , imagining their former pleasures in the Magia as in a dream , which when they wake , torments them cruelly ; they are often hanging , stabbing , and mangling themselves for love , and perpetually sinking down in sorrow and despair , if they were such as died in love , or in the height of their Astral affections , leaving behind them a heap of desires and lusts , which are the only cause of all their torment . And we may well compare the passions of Melancholy persons , or such as in Deserts , Woods , and Mountains , pine away for love of Women , unto their torments ; which indeed being the trouble of the mind , are absolutely the greatest and heaviest that the source or property of this World affordeth , I mean , the perturbations of the minde in general . 40. Such souls in whom the boyling source of Anger and Rage , hath had a dwelling or receptacle , if they depart unmortified , do also enter into a most dreadful kind of torment , which continually ariseth as a biting Worm and hungry fire to double and accumulate the excess of despair upon them , if they have much domineered therein whilst they lived in this World. Also these that reigned in Pride and Envy , are ever seeking to pluck God from his Throne , and towring up in their Imaginations , as men that dream , still seeking for the Kingdom of heaven , to insult and boast therein ; but the quality thereof is utterly occult and estranged from them ; so that they can never finde , taste , hear , nor see it , though it be through and through with their own peculiar principle . This adds perpetually to their misery , and ariseth at times with horrible pangs and gnawings , like the irksome and vexatious pains and aches subject to Mans body , which cease a while and then begin to shoot and ake by intercourse , as the Gowt , Tooth-ach , Head-ach , Convulsion , Gripings , and the Stone . 41. Thus their torments are in brief described , but indeed the capacity of Man is not able to reach the description of their cruel miseries , and continual pangs which they contracted upon themselves ; for every faculty is sufficiently plagued . The Sence of Hearing is disturb'd with harsh and rugged sounds , which are as an antipathy to that Organ ; as rough and scraping sounds externally offend the ears , and set the teeth on edge , by affecting the tender fibres of the same . Their Sight is likewise cruelly offended and affirighted with monstrous appearances and Ideas represented continually to their imaginations . And there is not any loathsome taste in the Kingdome of this World , either Animal , Vegetative , or Mineral , which they are at any time void of , being continually pestered and suffocated with filthy fumes and smoaks of hellish fruits , as of Sulphurean stinks , and abominations . 42. Neither are the other Sences of the Touch and Smell behind in participation of the like Torments , which their own iniquities do perpetually excite and create unto them ; besides , they are ever vexing one another ; and if any be in the same misery with whom they had acquaintance here on eath , the very Magical knowledge , and perceivance , or remembrance thereof , doth beyond utterance or conception , most miserably afflict and macerate their Souls and all their Sences . 43. For the nature of their habitation is such , that their torment is exceedingly aggravated thereby , because the extremity of the four Elements is there converted into a whole Principle of wrath and vexation . The excess of cold and heat , drought and moisture , are continually raging amongst them by intercourse . Neither is there any light or lustre to be seen within their Courts , but that which comes from their fiery Eyes , as a deadly glance or glimmering , being sudden fiery flashes and sparkling , as the enkindling of Gunpowder , or Aurum fulminans for a similitude . 44. And as every kinde of Being feeds upon somewhat of its own nature , property , and element , whither it be Plant , Animal , or Metalline kinde ; so the Devils are neither destitute of meat , drink , nor cloathing , according to their own Kingdom and quality , having fruits springing and growing before them of hellish , sour and poysonous natures , which are real and palpable unto them , and not imaginary or typical , though to us magical and invisible ; neither is this to be wondered at , if we consider the nature of Man's Soul , In Media Natura ; for if it feed not upon the internal and substantial Word , which is the very Bread of Life it self , it must of necessity ruminate on something else , viz. the fruits of Iniquity , which it takes in and drinketh up as the Oxe drinks water , so that to the soul the sin becomes palpable , glutting , and satiuting ; yea , so substantial unto the Soul , as Dirt or Ink upon fair white Linnen is to our external Eyes ; neither can the Soul be freed from these spots till the water above the Firmament wash them away . 45. Also in respect of the Astral source they are not destitute of food , when they bring themselves into the same ; for the gas of the air and blas of the water is their nourishment , while they stay here , as is before alledged : These influences of the air and water they take into their Limbus , and convert into their own poysonous natures ; as of sweet and wholsome herbs the filthy Toads and other venemous Beasts do make their poyson , converting them into a nature like themselves . And on the contrary , the poysonous herbs are converted into good and wholesome nourishment by other cleanly Beasts . 46. And as the Infernal Troops are considered in respect of the four Elements , they have a distinct and peculiar tone or language , which they exercise and speak one amongst one another , as mortals do . But they have utterly lost the dignity of their sounds according to the eternal nature . And are likewise totally corrupted in their pronouncing , or Dialect , since they fell from their first caelestial glory ; so that their speech is harsh , doleful , and terrible , like the fruits they feed upon , and the life they dwell in . Which depravation is very apparent in the Kingdom of this World in the divided Languages of every Region , according to the Constellation under which they are situated : The true and magical Language of nature being hid from all the Countreys of the earth . 47. But when they appear in the outward Elements , they do many times express themselves in Irish , Welch , Latine , or Russian , which are the Languages most affected by them to answer unto Conjurations , or Compacts . So that if any Magician , who is ignorant of these aforesaid Languages do at any time Raise or Exorcise such Spirits , he must be mindful to confine them to his mother tongue ; least their gibberish prove altogether unintelligible ; for as every thing appears in what it most affecteth , or is addicted to ; even so the Spirits have their distinct affections , passions , and postures , both in word , habit , shape , and gesture ; so that the Magician must be wary in Exorcizing with them , that he confine them to a different place , posture , shape , and language , to answer their intentions without impediment . 48. For they are very variable and unconstant in their dealings with mankind , nor will they stand to any thing that hath not bound them by the obligations of Words , Characters , and Imprecations , except the skill of the Exorcist be such , that he is able to confine them into a Magical Triad , which hath the certain force of obliging or compelling them to utter truth , and nothing false in all their Answers , or Informations . But with such miserable men and women as they have made Covenants and Indentures for body , soul , and works ; with such I say , they keep no faith , nor are they lyable to their commands ; but on the contrary , have them hampered and subjected to their will and power , till they have terminated their lives in their destruction . 49. Yet have not any of the most potent Princes in the Hellish Power , the least ability to destroy the least of the sons of men , without the consent of the mind and senses of the Soul ; for until the will of the Soul be opened unto him , his threatnings , sleights and stratagems are without any power or force , as the nerves of a dead man. Although naturally every evil Spirit boasteth , as if all the world were at its command , and every Soul were subject to its authority and beck , with the Goods or Possessions of the external World. 50. When any evil Spirit is raised up by Conjurations , without League , or Compact ; these Spirits so raised , are exceeding fraudulent and deceitful , as stubborn servants that do their Masters will by constraint , and not by any natural act of obedience unto his Commands . But with such as they have compacted , they are frequent and officious , imploying them as Agents for the destruction of others and their substance : and being marryed unto such , they are even become one with them , being incorporated into them , so that they are nothing different from incarnate Devils , save that the spark of divine Light , which was the gift of God unto repentance , is not totally eradicated until the body fall away . 51. From such as Covenant with these unconstant Spirits , do they daily obtain Fumigations , Odours , and Offerings , or Sacrifices of Blood , Fire , Wine , Ointments , Incense , Fruits , Excrements , Herbs , Gums , Minerals , and other Ingredients , by which from a Magical cause , they have more influence and authority over the bewitched party to insinuate into their affection , peircing even through their bones and marrow , till they have so habituated them to their service , that the same becomes their daily bread and sole delight in accomplishing every villany and abomination which the malicious and subtle instigation of Satan leads them to . 52. Thus have I Essayed to illustrate the Natures of Infernal Beings , which notwithstanding is a Subject so intricate and copious in it self , that great difficulty accompanies the Explication thereof ; by reason of the variety of their natures in the source of darkness , wherein they live , move , eat , breath , and inhabit , having qualities , actions , and passions innumerable , to us men-kinde utterly unknown and incomprehensible : So that to attempt an ample demonstration of this present Subject , would require deeper speculation then the matter doth deserve , in regard that there be so many Protei and Changlings in that gloomy Kingdom , who do never stay or continue in the same nature , property , and form for an hour together ; but may be compared to the swiftness of the Windes , or the likeness and form of swift running Waters , that pass away as a thought ; and are no more remembered : so it is with the Spirits of Darkness , whose life is a meer anguish and inconstancy from one sorrow to another unto all Eternity . CHAP. VI. Treating of the Nature , Force and Forms of Charms , Periapts , Amulets , Pentacles , Conjurations , Ceremonies , &c. 1. BEfore Appearances are made , after forms of Conjuration are repeated , the Infernal Spirits make various and wonderful shews , noises , and attempts as fore-runners to their appearance : At the first attempts of novices in Conjuration , they are accompanyed with noises , tremblings , flashes , howlings , and most dreadful shriekes , till after further progress and experience therein they approach nearer unto this Elemental nature , till by degrees they can manifestly be apparent unto their Exorcist . 2. When Chiancungi , and his sister Napala , did first attempt to call up Spirits , they begun with the Spirit Bokim , in the twentieth degree : they hung a vault under ground with black both on the top and bottom , lining it therewith ; and having drawn the Circle of the Order of Thrones , with the seven Planets , and their Magical Characters in the Center , they proceeded to the Ceremonies of Conjuration after they had frequently repeated the forms of calling , and nothing as yet appeared ; they were grown so desperate therein , that forsaking the Circle , and every defensive Character or Ceremony , they at last betook themselves to the most accursed and detestable branch of Magick , which consists of Compacts , or Confederacy ; and having by a solemn League summoned the aforesaid Spirit Bokim , they obtain'd 155. years from the Spirit , Covenanting therewith for body , soul , and works . 3. In which damned life they continued exercising strange wonders in every Countrey . By the help of this Magician the Tartars did destroy above 100 sail of Ships belonging unto China ; many losses did he bring upon that Kingdom in their Children , Fruits , Corn , Silk , and Navigation ; he could frequently transport himself through the Air , and carry in one hand a thousand pound weight , to the astonishment of all that knew him . He had many publick contests with Magicians of other Countries , being tryals of skill in Magical Art , wherein he was said to excel all that ever went before him . 4. Such another was Lewis Gaufridi a French Priest , who had compacted with the Devil , and served him 14 years in these detestable works , sacrificing Infants unto him , worshipping him in a filthy shape , and tempting others to their Magical society or nocturnal Conventions ; in which , as it is reported , they did ever feast and junket with varieties and dainties , which though they did seem delectable , were yet notwithstanding gustless and unsavoury . 5. Leaving these relations , something shall be said of Charms and Spells , as they are divided in this following manner ; first , such Amulets as being engraven and molded in the fashion of Money , or Coyn , do serve to provoke any one desired unto love and familiarity , being hung about the neck in certain Planetary hours . Secondly , Spells or Charms in Parchment with Magical Characters , as Periapts to Cure diseases ; to make one valiant , memorative , and constant . Thirdly , Corselets , which are an ancient Danish Charm of Neck-laces , composed of Thunder-stones ingraven with Magical Letters , to resist all noxious influences , and the danger of Lightning . 6. Pentacles are a fourth sort of appendix , which Conjurers , Charmers , and Magicians use , being made with five corners , according to the five Senses , and the operation thereof inscribed upon the corners ; the matter whereof they are composed , is fine Linnen doubled , and done with Cere-cloth between . This figure the Magician holds in his hand , lifting it up from the skirt of his Garment to which it is annexed , when Spirits that are raised are stubborn and rebellious , refusing to be conformable unto the Ceremonies and Rites of Magick . 7. Also by the holding forth of Pentacles , with these words , Glauron , Amor , Amorula , Beor , Beorka , Beroald , Anephexaron , repeated at the instant . The evil Spirits that possess the bodies of bewitched people are cruelly tortured and amazed , being by the frequent repetition thereof forced at last to depart by the assistance of the Exorcism of the sixth Cannon for the order of Seraphims . 8. When Magicians exercise Conjuration by Moon-light in the Mountains or Valleys , they have another sort of Charm by way of Telesms , which they bury within a hundred paces of the place where the Circle is composed towards the East , West , North , and South ; for such spells have the secret power to hinder any living creature for coming near them , till their Exercize be done , except the Infernal Spirit , whose presence they do so ardently desire . 9. Such Spells as are made in some Edible matter , with Characters upon them , are given for Agues , Head-ach , Epilepsie , Mother , &c. Especially being powerful in operation , when the party is ignorant of the Charm taken in ; many such I know have taken wonderful effect . But as for Philtres , Potions , and Love-cups , they proceed rather from a natural cause ; whether their effects be to afflict with Diseases to Poyson , or to provoke unto Love of a Party whom they disdain : Neither are such to be numbered amongst Charms ; because their effect is meerly natural , from a natural cause . 10. But to insist further upon the nature of Conjuration , Magicians do much exercise their time in Fumigations unto those Spirits whom they are about to provoke ; their fumes being distributed according to the nature of the Spirit under any of the seven Planets , which the antient Conjurers were very punctual in observing , though in these days it be much forgot , as superfluous , or rather dangerous to insert amongst the Ceremonies of Conjuration . A division of Fumigations according to the Influence of the Planets , and Orders of Spirits , we will here set down in this manner . 11. Fumigations for Saturn are made of Frankincense Trees , Pepper-wort Rooots , Storax , and Galbanum ; by these the Spirits Marbas , Corban , Stilkon , Idos , &c. And all of the first order in the astringency are appeased and provoked , when the fumes are put upon a Tripod in the hour of Saturn according to the Planetary division . These Fumigations make these Spirits appear like old men , with promiss beards , and meager looks ; like Serpents , Cats , Wolves , Badgers , Panthers ; like old Men in Armour ; like Trumpeters in many ranks and divisions . 12. For Spirits under Jupiter , they take Lignum Aloes , Ashen-Keys , Benjamin , Storax , Peacocks-feathers , and Lapis Lazuli , mixing the same with the blood of a Stork , a Swallow , or a Hart ; the brains being also added . The fumes are kindled in Jupiters hour , and in a place appropriate to his nature . And by this sacrifice the Spirits of the next order are called up , like glorious Kings with many attendants , and mighty pomp ; with Heralds before them , and Ensign-bearers , Trumpeters , Guards , and all sorts of musical Instruments . 13. They make Fumigations unto such Spirits of the order of Powers , as are under Mars , in the Planetary division with Aromatick Gum , Bdellium , Euphorbium , Load-stone , Hellebore white and black , and an addition of Sulphur to make them into an Amalgama , with Man's blood , and the blood of a black Cat ; which mixtures are said to be exceeding magical : so that without any other addition , they say , this fumigation is able of it self to make such Spirits to appear before the Exorcist ; at their appearance they come with weapons brandishing , and shining Armour , being terrible in their looks ; yet of power inferiour to the Spirits of Saturn , though they can likewise shew themselves as Lions , Wolves , Tygers , Bears , and all other cruel or ravenous Beasts . 14. They do likewise unto the Spirits under Sol , being of the order of Thrones , Suffumigate Saffron , Musk , Laurel , Cinnamon , Ambergriece , Cloves , Myrrhe , and Frankincense , Musk , and the Balsamick Tree mixed up together with the brain of an Eagle , and the blood of a white Cock , being made up like Pills , or little Balls , and put upon the Tripod ; their appearances are Castles , Gardens , Mountains , Rivers , Fisher-men , Hunters , Reapers , Dogs , Sheep , Oxen , and other domestick Beasts . 15. Under Venus are the Spirits of the sixth order in the Powers ; their appearances are very stately , like the nature of the Planet ; like Courtiers , Ladies , Princes , Queens , Infants , Children , and fragrant smells . The fumigations appropriate unto them are Roses , Coral , Lignum Aloes , and Sperma Ceti , made up with Sparrows , brains and blood of Pidgeons to be fumigated with a Song . 16. Mercury sendeth Horsemen , Fishers , Labourers , Priests , Students , Servants , &c. Also , Foxes , Serpents , Dogs , Hares , Hyena's , Hydra's , and other Monstrous Animals ; unto him they fumigate Frankincense , Mastick , Cinkfoyl , incorporated with the brain of a Fox , and the blood of a Mag-Pye . 17. Spirits under Luna are like Ghosts and shadows , very gastly to behold ; though in humane shape sometimes male , sometimes female . Fumigations are offered unto them of Frogs dryed , white Poppy-seed , Bulls Eyes , Camphire , and Frankincense , incorporated with Gooses blood , and the menstruous blood of Women . 18. These are the divisions of fumigations , neither can it be denyed , but that in many Ceremonies of this kind , there is great inherent virtue according to the Doctrines of Sympathy and Antipathy , whereby every thing is drawn by its like in the Idea , whither by words or actions , according to the saying , In verbis , herbis & lapidibus latet virtus , so that the Ceremonies and Charms , with other circumstances used by Magicians , are doubtless prevalent to the accomplishment of that work which they undertake ; to wit , The calling up and Exorcizing of Infernal Spirits by Conjurations . CHAP. VII . Being the Conclusion of the Whole ; wherein divers antient Spells , Charms , Incantations and Exorcisms are briefly spoken of . 1. BEsides what the Author hath set down , there be many other Spells and Charms , which Tradition hath left unto Posterity , being many of them effectual for the thing intended by them , as in the precedent Chapter is set down , wherein the Orders of Fumigations are described . Besides there are Magical Characters attributed to the Planets , whereof Telesms , Periapts , Amulets , and Philters , are composed by buryings , writings , bindings , engravings , alligations , &c. to effect various purposes in Astrological hours . To conquer Enemies , cure diseases , overturn Cities , stop Inundations , render bodies Invulnerable , and the like ; which are all effected by medium's of this kind , with the assistance of Imagination . 2. Yet are there many natural Compositions , which have very stupendious effects of themselves , without assistance of Superstition ; for the commixtion of things is of two-fold force or vertue : First , When the Celestial vertues are duly disposed in any natural body ; so that in one thing are couched various Influences of superiour Powers . The second is , from Artificial mixtures and Compositions of natural things amongst themselves , in a certain proportion to agree with the Heavens under certain Constellations . This proceeds from the correspondence of natural things amongst themselves , whereby things are effected even unto admiration , as Agrippa declares , Cap. 35. lib. 1. 3. And as unto every Planet certain fumigations are ascribed ; so unto such Spirits as are under them , certain Places are adopted for the Ceromonies of Conjuration , which Magicians chose when they set upon their works of Darkness . Unto Saturn are ascribed dark melancholy Places , Vaults , Tombes , Monasteries , empty Houses , Dens , Caves , Pits . Unto Jupiter , Theaters , Schools , Musick houses , Judgment seats . To Mars , Fields where Battels have been fought , Bake-houses , Glass-houses , Shambles , Places , of Execution . To Sol , Palaces , Mountains , Meddows , Sunshine , Groves , and upper Rooms . To Venus , Fountains , Meadows , Gardens , and the Sea-shore . Unto Mercury , all publick places belonging unto Cities . To Luna , Wildernesses , Woods , Rocks , Forrests , Ships , High-wayes , &c. 4. In like manner are Spells and Charms adapted to the thing which they must effect , according to the matter , form and place of their composition ; as for the procuring of Love , they bury Rings , Ribbons , Seals , Pictures , Looking-Glasses , &c. in Stews , Baths , Beds , that in such places they may contract some Venereal faculty : When they gather Herbs or other Ingredients ; they chuse the hour and place , when such Planets have Dominion as are over these Herbs , which they collect , ever remembring to turn their faces to the East , or South , when Saturnine , Martial or Jovial Herbs are gathered , because their Principal houses are Southern signs ; for Venereal , Mercurial , or Lunary herbs , they must look towards the West or North , because their houses are chiefly Northern signs . Yet in any Solar or Lunar operations the body of the Sun and Moon must be respected in the operation . 5. Colours are also much regarded amongst Magicians , according to the Planet , as black , leaden , brown , unto Saturn ; saphire , vernal , green , purple , golden , unto Jupiter ; red , burning , violet , bloody , and iron colours unto Mars ; golden , saffron , scarlet , &c. unto the Sun ; white , fair , green , ruddy , pleasant mixed colours unto Venus , Mercury , and Luna . In like manner they ascribe colours unto the twelve Houses , and according to the Planets have also certain compositions for fire that produce wonderful operations ; as Lamps of Serpents skins will make Serpents to appear . Oyl that hath stood under Grapes , being lighted , presenteth the Chamber full of Grapes . Centaury and the Lapwings blood makes people seem like Gyants , and in the open air will make the Stars seem to move up and down in the Elements . The fat of a Hare lighted in a Lamp , will cause Women to be exceeding merry and facetious . And Candles composed of things that are Saturnine , raise terrours and melancholy in the party that lights them , and in those that are lighted by them . 6. Such wonderful effects have natural things being fitted unto their Hours and Constellations , as also when they are used to prove such effects as the nature of the things doth produce of it self , though in a weaker degree . To raise Tempests Magicians burn the Liver of a Camaelion on the house top . To cause strange sights they hang the Gall of an Ox over their Beds ; to bring Apparitions and Spirits , they make a strange fume of a Mans Gall , and the Eyes of a black Cat ; Which , Agrippa saith , he hath often made experience of . There is also a strange Magical Candle described amongst Chymical Authors , which being lighted , foretells the death of the party to whom it belongs : The manner thereof is thus ; They take a good quantity of the venal blood luke-warm as it came out of the vein , which being Chymically prepared with Spirit of Wine and other Ingredients , is at last made up into a Candle , which being once kindled , never goes out till the death of the party whose blood it is composed of ; for when he is sick , or in danger , it burns dim and troubled ; and when he is dead , it is quite extinguished ; of which Composition a Learned man hath wrote an intire Tractate , De Biolychnio , or , The Lamp of Life . 7. But to proceed to the nature of Characters , Sigils , and other Ceremonies , we find that not only such as pretend to command over all sorts of Spirits ; but also they that do make Compacts , and have sold themselves unto him , do make use of such ; which instance is sufficient to prove what a wise man hath asserted , that although Evil Spirits have so blinded Mens Eyes , as to make them believe they are defended by such Ceremonies , and that these Characters are as Munitions against the Devils malignancy ; Yet these very Characters , Sigils , Lamins , &c. are Compacts themselves , which the Devils did at first cunningly disguise with strange Repetitions in uncouth Language . 8. So that we have grounds to believe , that none is able absolutely without Compact to call up any Spirit . But that whosoever hath pretended to be famous in the Art of Magick or Conjuration , hath ( to himself unknown ) compacted with and worshipped the Devil , under strange Repetitions and mystical Characters , which to him seemed to have effects quite contrary to what they really had . 9. Neither is this to be admired , that without the Knowledge or Consent of the Magician , a Contract is made with Evil Spirits ; when we consider the magical strength of Words and Characters , which of themselves can cure Diseases , pull down , infect , save , destroy , charm and inchant without the Parties assistance , either in knowledge of the Cause , or in belief of the Consequence or Effect . 10. But on the contrary , I could instance a multitude of Examples of such as have spent much time in Conjurations to no purpose , still attempting by Exorcisms and Defensive Prayers to conjure a Spirit , or cause Personal Appearances , with severe Imprecations and powerful Charges , and yet notwithstanding have never attain'd their purpose , nor at any time heard , or seen any Beeing , which may be called Spectre , or Apparition . 11. Which is nothing wonderful , if we minde the sympathy of things in Nature , how each desires its like , and hunteth after it as the Loadstone draws Iron ; the male coveteth the female ; the evil after the evil , and the good after the good ; which is seen in wicked Men and their Association , in Birds and Beasts of prey ; while on the contrary , the Lamb delights not in the Lyon , nor the Sheep in the society of the Wolf ; neither doth the nature which is totally depraved and estranged from God , care to be forced or drawn compulsively by another contrary nature , viz. innocent , just , and harmless . 12. Neither doth it consist with natural reason , That Evil Spirits should affect the society of those that are their Enemies , who make use of the dreadful and holy Names of God in Conjurations to call them up ; whereas they are rather antidotes against Apparations , as may be seen in various Examples of holy Men , who by Prayers and Exorcisms have banished Evil Spirits in all Ages , which is also further evident , in that the very form of Dispossessing and Exorcising is made up of divers Prayers and Defensive Blessings against the obnoxious influences of Infernal Spirits . 13. Therefore though I would be far from describing an undenyable course of Conjuring Spirits , or of causing Apparitions : Yet this I must assert conclusively from what is before alledged , That if any thing would be called or wrought upon , it must be with something which is of its own nature , as a bait to catch or tempt it ; for in catching Birds , Beasts , or Fishes , such esculents as are properly for these Animals , are made use of to allure them , neither can mankinde command them by any threats to come into his custody . 14. How much less is mankind able to compel the Infernal Spirits , the very least of which Kingdom , is able , if let loose , to exterminate a thousand lives , and utterly over-turn poor mortals and their doings , as various by-past accidents can evince : But whosoever hath compacted with them for body , soul , and works , such they are at unity with , and unto such they appear for the advancement of their Kingdom in the destruction of others ; for they are grafted into them and incorporated into their very heart and soul , which unavoidably becomes their wages when the body falls away . 15. Yet many wayes there be by Images , Telesms , and Amulets , which have little or no dependance upon Conjuration , or the strength thereof , being rather effectual from sympathetical Causes , as many natural conclusions prove . And Paracelsus speaks of a way by the Image of any Bird or Beast to destroy that Animal , though at a distance ; so by hair , fat , blood , excrements , excrescences , &c. of any Animal or Vegetable , the ruin or cure of that thing may be effected . 16. Which is seen in the Armary Unguent , and the Sympathetical Powder . In the instance of divers Histories , of such as used Waxen Images , composed in divers postures , and under certain Constellations , whereby several have been tormented and macerated even unto death ; and according to the punishment or torment which the Magician intends to afflict , accordingly do they dispose the hour of the Composition , and the posture or semblance of the Image . 17. For if a malitious minded Witch intends to consume and pine away the Life or Estate of any miserable Man or Woman , she makes his Image of Wax in such an ominous aspect as may conduce to her design , making several magical Characters upon the sides of the head , describing the Character of the hour or Planetary time upon the breast of the Image ; the name of the party on his forehead ; the intended effect to be wrought upon him upon his back . When they cause aches , pains , and violent pangs in the sinews and the flesh , they stick thorns and pins in divers places of their arms , breasts , and legs . When they cast them into Feavers and Consumptions , they spend an hour in every day to warm and turn the Image before a doleful and lingring fire , composed of divers exotick Gums , and magical Ingredients of sweet Odours , and strange Roots of shrubs , efficient for their purpose . 18. Wonderful are the various postures and pranks which Magicians play with Images ; neither will I mention the most perfect and prevalent part of the practice of Images , and the powerful operations thereof , least the evil minded should work abominations therewith upon the Persons or Possessions of their neighbours . 19. According to the nature of what they would effect they frame their Images ; if by Images they would provoke two parties to love , or be enamoured on one another , they frame their Images naked , with Astrological Observations and Imbraces of those that are Venereal ; to provoke unto enmity they place malignant Characters and Aspects , and the Images in a fighting posture . 20. If their intentions be for good , all their Characters are engraven upon the foreparts of the body . But if they would afflict the party with Consumption , or with death , they thrust Needles through the hearts , and engrave their Characters upon their Posteriors , or upon their shoulders , using all their Conjurations retrograde , and repeating every Charm opposite to the former . 21. Thousands of strange and uncouth Charms might be here described , according to the exact form wherein Tradition hath left them ; But I have only insisted upon the description of the natures in General ; And as by Images and Telesms , the Europeans have effected admirable things : so the Tartars have a wonderful ways of producing the like effects , by Botles , Sheep-skins , Rods , Basins , Letters , or Missives , unto certain Spirits , and many otherwayes unheard of in Europe . 22. As for the Tying of the Point , which is a strong impediment in Conjugal Rites , to restrain the acts of secresie betwixt two marryed persons ; This knot or ligament is become so notorious both in the practice and effect throughout France , Italy , and Spain , as also in all the Eastern Countries , that the Laws of several Nations have prohibited the performance thereof ; neither is it fit to be openly described in this place . 23. Other stratagems they have by turning the Sive with a pair of Sizzers by voices uttered out of skins , which is in common amongst the Turks by Letters wrote unto certain Spirits , which by due appointments will have their answers returned . By the Turning of the Cord with several names wrapped round the same , which with certain repetitions will of it self be tyed into several strange knots which unty themselves again . Besides the many wayes by Lots , in extractings Scrolls , consulting with the Staff and the empty Pot , with others tedious to be ennumerated . 24. The Art of Transplantation is also reckoned amongst Charms with the vulgar . And indeed one member thereof , viz. the Transferring of Diseases is really Magical , and much in practice amongst Witches ; for by certain baits given to any domestick Beasts they remove Feavers , Agues , and Consumptions from Martial men , or from one to another by burying certain Images in their neighbours ground they bring all evil fortune to the owner of the ground , yet though they add strange Words and Conjurations in the practice , the effects thereof are more from Nature then Conjuration . 25. For , by the same Cause , those that are profound , can destroy diseases , take off Warts , and other Excrescences , kill , cure , purge and poyson at a distance from the party , by their hair , fatt , blood , nails , excrements &c. or by any root , or carnuous substance , rubbed upon their hands , breasts or leggs , by burying which , they free them from Diseases , which experiments take effect according to the Mediums and their Consumption under ground . 26. And as by natural reason every Magical Charm or Receipt had its first institution ; In like manner have Magicians disposed the Matter and Manner together with the times of their Utensils and Instruments , according to the Principles of Nature : As the Hour wherein they compose their Garments , must either be in the hour of Luna , or else of Saturn , in the Moons increase . 27. Their Garments they compose of White Linnen , black Cloth , black Cat-skins , Wolves , Bears , or Swines skins . The Linnen because of its abstracted Quality for Magick delights not to have any Utensils that are put to common uses . The skins of the aforesaid Animals are by reason of the Saturnine and Magical qualities in the particles of these beasts : Their sowing thred is of silk , Cats-guts , mans Nerves , Asses hairs , Thongs of skins from Men , Cats , Bats , Owls , Moles , and all which are enjoyn'd from the like Magical cause . 28. Their Needles are made of Hedge-hog prickles , or bones of any of the abovesaid Animals : Their Writing-pens are of Owls or Ravens , their Ink of Mans blood : Their Oyntments Mans fat , Blood , Usnea , Hoggs-grease , Oyl of Whales . Their Characters are ancient Hebrew or Samaritan : Their Speech is Hebrew or Latine . Their Paper must be of the Membranes of Infants , which they call Virgin-parchment , or of the skins of Cats , or Kids . Besides , they compose their Fires of sweet Wood , Oyl or Rosin : And their Candles of the Fatt or Marrow of Men or Children : Their Vessels are Earthen , their Candlesticks with three feet , of dead mens bones : Their Swords are steel , without guards , the poynts being reversed . These are their Materials , which they do particularly choose from the Magical qualities whereof they are composed . 29. Neither are the peculiar shapes without a natural cause . Their Caps are Oval , or like Pyramids with Lappets on each side , and furr within : Their Gowns reach to the ground , being furr'd with white Fox-skins , under which they have a Linnen Garment reaching to their Knee . Their Girdles are three inches broad , and have many Caballistical Names , with Crosses , Trines and Circles inscribed thereon . Their Knives are Dagger-fashion : and the Circles by which they defend themselves are commonly nine fo●t in breadth , but the Eastern Magicians give but seven . And these are the matter and manner of their Preparations , which I thought fit here to insist upon , because of their affinity with the Instruments of Charms , for both which a natural cause is constantly pretended . 30. Thus I have briefly spoken of the Nature of every Spirit good or evil , so farr as safety or convenience would permit ; adding also this last Discourse of Charms and Conjurations , in their speculative part , forbearing to describe the Forms themselves , because many of them are not only facil , but also of mighty power when they are seasonably applyed : So that to describe distinctly , by what means Magicians kill , cure , or conquer , were to strengthen the hands of the Envious against their Neighbours Lives and Fortunes . And therefore the Readers must rest contented with what is here related of the Nature of Astral or Infernal Spirits . FINIS . The Contents of the Chapters in The Discourse concerning Devils and Spirits . BOOK I. Chap. I. THE Philosophers opinions concerning Devils and Spirits ; their manner of reasoning thereupon : and the same confuted . Page . 1 Chap. II. Mine own opinion concerning this argument , to the disproof of some writers hereupon . Page . 2 Chap. III. The opinion of Psellus touching spirits , of their several Orders , and a confutation of his errors therein . Page . 3 Chap. IV. More absurd assertions of Psellus and such others , concerning the actions and passions of spirits , his definition of them , and of his experience therein . Page . 4 Chap. V. The opinion of Fascius Cardanus touching spirits , and of his familiar devil . Page . 5 Chap. VI. The opinion of Plato concerning spirits , devils and angels , what sacrifices they like best , what they fear ; and of Socrates his familiar devil . Page . 6 Chap. VII . Plato's nine orders of spirits and angels , Dionysius his division thereof not much differing from the same , all disproved by learned Divines . Page . 7 Chap. VIII . The commencement of devils fondly gathered out the 14. of Isaiah ; of Lucifer , and of his fall , the Cabalists , the Talmudists and Schoolmens opinions of the creation of angels . ibid. Chap. IX . Of the contention between the Greek and Latine Church touching the fall of angels , the variance among Papists themselves herein ; a conflict between Michael and Lucifer . Page . 8 Chap. X. Where the battell between Michael and Lucifer was sought , how long it continued , and of their power ; how fondly Papists and Infidals write of them , & how reverently Christians ought to think of them . Page . 9 Chap. XI . Whether they became devils , which being angels kept not their vocation , in Jude and Peter ; of the fond opinions of the Rabbins touching spirits & bugs , with a confutation thereof . Page . 10 Chap. XII . That the Devils assaults are spiritual , and not temporal ; and how grossly some understand those parts of the scripture . Page . 11 Chap. XIII . The equivocation of this word Spirit , how diversly it is taken in the Scriptures , where ( by the way ) is taught that the Scripture is not always literally to be interpreted , nor yet All gorically to be understood . Page . 12 Chap. XIV . That it pleased God to manifest the power of his Sonne , and not of witches by miracles . Page . 13 Chap. XV. Of the possessed with devils . Page . 14 Chap. XVI . That we being not throughly informed of the nature of devils and spirits , must satisfie our selves with that which is delivered us in the Scriptures touching the same ; how this word Devil is to be understood both in the singular and plural number ; of the Spirit of God , and the Spirit of the devil ; of tame spirits ; of Ahab . ibid. Chap. XVII . Whether spirits and souls can assume bodies , & of their creation and substance , wherein Writers do extremely contend and vary . Page . 15 Chap. XVIII . Certain Popish reasons concerning spirits made of air ; of day devils , and night devils , and why the devil loveth no salt in his meat . Page . 16 Chap. XIX . That such devils as are mentioned in the scriptures , have in their names their nature and qualities expressed , with instances thereof . ibid Chap. XX. Divers names of the devil , whereby his nature and disposition is manifested . Page . 17 Chap. XXI . That the Idols or gods of the Gentiles are devils , their diverse names , and in what affairs their labours and authorities are employed , wherein also the blind superstition of the heathen people is discovered . Page . 18 Chap. XXII . Of the Romans chief gods called Dii selecti , and of other heathen gods , their names and offices . Page . 19 Chap. XXIII . Of divers gods in divers Countreys . Page . 20 Chap. XXIV . Of Popish provincial gods , a comparison between them and heathen gods ; of physical gods , and of what occupation every Popish god is . ibid. Chap. XXV . A comparison between the heathen and Papists , touching their excuses for idolatry . Page . 22 Chap. XXVI . The conceipt of the heathen and the Papists all one in Idolatry ; of the Councel of Trent ; a notable story of a hangman arraigned after he was dead and buryed , &c. Page . 23 Chap. XXVII . A confutation of the fable of the hang-man ; of many other feigned and ridiculous tales and apparitions , with a reproof thereof . Page . 24 Chap. XXVIII . A confutation of Johannes Laurentius , and of many others maintaining these faigned and ridiculous tales and apparitions , and what driveth them away ; of Moses and Elias their appearance in mount Tabor . Page . 25 Chap. XXIX . A confutation of assuming of bodies , and of the serpent that seduced Eve. Page . 26 Chap. XXX . The objection concerning the devils assuming of the serpents body answered . ibid. Chap. XXXI . Of the Curse rehearsed Gen. 3. and that place rightly expounded . Calvins opinion of the devil . Page . 27 Chap. XXXII . Mine own opinion , and resolution of the nature of spirits , & of the devil with his properties . Page . 28 Chap. XXXIII . Against fond Witchmongers , and their opinions concerning corporal devils . Page . 29 Chap. XXXIV . A conclusion , wherein the Spirit of spirits is described , by the illumination of which spirit all spirits are to be tryed : with a confutation of the Pneumatomachi flatly denying the divinity of this Spirit . Page . 30 BOOK II. Chap. I. OF Spirits in general , what they are , and how to be considered , also how far the power of Magitians and Witches , is able to operate in Diabolical Magick . Page . 39 Chap. II. Of the good and evil Daemons or Genii ; whether they are , what they are , and how they are manifested ; also of their names , powers , faculties , offices , how they are to be considered . Page . 42 Chap. III. Of the Astral Spirits of Men departed ; what they are , and why they appear again , and what witchcraft may be wrought by them . Page . 45 Chap. IV. Of astral spirits , or separate daemons in all their distinctions , names , & natures , and places of habitations , & what may be wrought by their assistance . Page . 49 Chap. V. Of the Infernal Spirits , or devils , & damned souls , treating what their natures , names , & powers are . Page . 56 Chap. VI. Of the nature , force , & forms of charms , periapts , amulets , pentacles , conjurations , ceremonies , &c. Page . 66 Chap. VII . Being the conclusion of the whole , wherein divers ancient spells , charms , incantations , and exorcisms are briefly spoken of . Page . 68 THE END . Notes, typically marginal, from the original text Notes for div A62397-e470 Apoc. 4.11 . Rom. 8 Act. 5. Apoc. 2. Luk. 16. Dan. 2.28 , 47 Psal . 72. & 136. Jerem. 5. Job 5. & 36. Sam. 12. 1 King. 8. 2 King. 3. Isai . 5. Zac. 10. & 14. Amos 4 7. Job 1. Isai . 42.8 . Prov. 5. Insti . lib. 5 cap. 8. sect . 6. Item upon Deut. c. 18 Lib. de lamiis , pag. 5. Isa . 59.7 . Rom. 3.15 . Eccles . 27.5 . Prov. 1.16 . Jerem. 2.34 . Psal . 30.15 . Isa . 33.15 . In Epistola ad John Wier . Notes for div A62397-e5250 John 5. Prov. 15.1 . Act. 3. Prov. 9. Matth. 25. Matth. 5. Luk. 8. Notes for div A62397-e7230 Rom. 2.27 . 2 Cor. 3.6 . Notes for div A62397-e9790 Isa . 11. Prov. 1. Mal. Malef. part . 2. quaest . 2. 1 Pet. 4.1 . Danaeus in suo prologo . Lam. 3. & 4. vers . 10. 1 Cor. 11.9 . vers . 7. Gen. 2.22.18 . Arist . lib. Problem . 2.9 . Virg. Georg. Ecclus . 35.15 . Lib. 15. cap. 18. de varietatib . rerum . Amos 3.6 . Lam. 3.38 . Isa . 45.9 . Rom. 9.20 . Notes for div A62397-e13370 Job 5. Mat. 12. In concione . Psal . 25. Psal . 83. Eccles . 43. Luke 8. Matth. 8. Mark 4.41 . Luk. 8.14 . Psal . 107. Job 38.22 . Eccles . 43. Levit. 26.3 , 4. Psal . 78.23 . Nahum . 1. Job 26.8 . Job 37. Psal . 135. Jer. 10. & 15. Ose . 13. Psal . 39. &c. In epist . ad Io. Wierum . Exod. 13. Isai . 66. Ps . 18.11 , 19. August . 3. de sancta Trinit . Mar. 4.41 . Joh. 10.21 . * Psal . 72. & 136. Jer. 5. * Hag. 2.28 . * Idem . cap. 1. * Joel . 1. Levit. 26. 2 Tim. 4.3.4 . 1 Tim. 4.1 . A story of Margaret Simons , a supposed Witch . Cardan de var. rerum . J. Bodin . lib. 2. de damon . cap. 8. Mal. Malef. part . 2. quaest . 1. cap. 2. Ovid lib. metamorph . 7. Danaeus in dialog . Psellus in Operatione daem . Virg. in Damon . Horat. epod . 5. Tibul. de fascinat . lib. 1. eleg . 2. Ovid. Epist . 4. Lex . 12. Tabul . Mal. Malef. Lucan de bello civili . lib. 6. Virg. eclog. 8. Ovid de remedio amoris lib. 1. Hyperius , Erastus . Rich. Gal. in his horrible Treatise . Hemingius . Bryan Darcy Confessio Windesor . Virg. Aeneid . 4. C. Manlius astrol . lib. 1. Mal. Malef. part . 2. quaest . 1. cap. 14. 1 Cor. 9.9 . John 5 , 6. Mark 5.34 . To go to Witches , &c. is Idolatry . Aristot . de anima lib. 2. Acts 8. Why should not the devil be as ready to help a theef really as a witch ? L. multum . l. si quis alteri , vel sibi . An objection answered . Miracles are ceased . The opinions of people concerning Withcraft are diverse and inconstant . Car. de var. rerum lib. 15. cap. 80. An Objection answered . W. W. his Book printed in Anno Dom. 1582. Notes for div A62397-e15510 Mal. Malef. quaest . 5. p. 3. I. Bod. lib. 4. cap. 2. de daemon . Arch. in C. alle . accusatus . in Selz . super . verba . I. Bod. lib. 4. cap. 1. de daemon . Mal. Malef. quaest . 56. pa. 3. & quae . 5. part . 3. Ibidem . Quae. 7. act . 2. The Scottish custome of accusing a witch . I. Bod. lib. de daemon . 4. cap. 4. L. parentes de testibus . K. Childeberts cruel devise . P. Grillandus . A subtle and devillish devise . Bar. Spineus & I. Bod. de daemon . lib. 2. cap. 2. Alexander . L. ubi numeris de testibus . J. Bod. de daemon . lib. 2. cap. 2. Parin . L. post lenotum 9 his , de iis quibus ut indig . Alex. cap. 72. L. 2. &c. In his foolish Pamphlet of the execution of Windsor Witches . J. Bod. l. 4 c. 3. Is there any probability that such would continue Witches ? Idem . ibid. Joan. An. ad speculat . tit . de litis contest . part . 2. non alienem eodem . L. de aetat . 5. nihil eodem , &c. J. Bod. de daemon . lib. 4. c. 3. J. Bod. de daemon . lib. 4. c. 4. J. Bod. de daemon . lib. 4. c. 4. L. decurionem de panis . Panorm . & Felin in C. veniens . 1. de testibus parsi causa 15.4 . Lib. 4. numero 12. usque 18. L. 5. de adult . S. gl . & Bart. c. venerabilis de electio , &c. I. Bod. de daemon . lib. 4. cap. 4. Idem . ibid. Cap. preterea cum glos . extra . de test . Panormit . in C. vener . col . 2. eodem , &c. Mal. Malef. super . interrog . Seneca in tragoed . Mal. Malef. part . 3. quest . Act. 15.10 . Numb . 11.4 . 1 Sam. 11.4 . 2 Sam. 15.23 . Mat. 8. & 13. & 22. & 24. & 25. Luke 3. &c. Seneca in tragoed . Eccl. 35.15 . Tryal of tears . Mal. Malef. quaest . 15. pae . 3. Ja. Sprenger . H. Institor . Mal. Malef. pa. 3. quaest . 15. Prolepsis , or Preocupation . Mal. Malef. John Bod. Anno 1485. a Knave Inquisitor . Q. 16. de tempore & modo terror . Blasphemous Pope July , of that name the third . Mal. Malef par , 3. quae . 16. Mal. Malef. par . 3. quae . 16. act . 11. The question or matter in controversie : that is to say , the proposition or theme . A general error . The only way for Witches to avoid the Inquisitors hands . A bitter invective against a cruel Inquisitor . John Fox in the Acts and Monuments . Peter's apostasie and renouncing of Christ . Danaeus in Dialog . 1 Cor. 10. Notes for div A62397-e20150 The double bargain of Witches with the Devil . Mal. Malef. de modo professionis . Homage of Witches to the Devil . Bar. Spineus , cap. 1. inanuo Mal. Malef. Idem Ibid. I. Bod. de daemon . lib. 2. cap. 4 , Mal. Malef. Grillandus de sort . 10. vol. tract . Danaeus in Dialog . cap. 4. Idem Ibidem . Idem in Dialog . cap. 3. Card. lib. de var. rerum 15. cap. 80. Mal. Malef. part . 2. quae . 7. cap. 2. Upon what ground this real league began to grow in credit . The manner of Witches private league with the Devil . J. Bodin lib. 2. de daemonomania . cap. 4. This agreeth not with their interpretation , that say , this is only done by vertue of the league ; nor yet to them that refer it unto words ; quoth not● . C. Agrippa . cap. 51. Tatianus contra Gracos . The author speaketh upon due proof and trial . Confession compulsory ; as by Hispanical inquisition : Look Mal. Malef . & J. Bodin Confession perswasory ; as by flattery : Look Bry. Darcy against Usu . Kempe . John Bod. Mal. Malef. L. absent . de panis . L. 2. cum glos . de iu ; qui ante senient . mortui sunt , sibi necem consciente . Absurdities in Witches Confessions . I. Bod. de daemon . lib. 2. cap. 8. In a little pamphlet of the acts and hanging of four Witches , in anno 1579. John Bod. L. si per errorem jurisd . omni cum inde . C. sed hoc de publ . &c. Bal. in leg . &c. Of one that through melancholy was induced to think that he had a nose as big as a house , &c. Danaeus in Dialog . cap. 3. I. Baptist . P. N. cap. 2. Card. de var. rerum . I. Wie . de prestigiis daemonum , &c. Aristotle . John Bod. A Kentish story of a late Accident . Note the Christian comfort of the husband to his wife . Confutation . A comical catastrophe . H. Card. de var. rerum . c. ● . Jo. Wierus de deprast . l. 6. Aristotle de sownio . H. Card. lib. 8. de var. rer . Jo. Bod. contra . Jo. Wierum . August . lib. de . Trinit . 3. Idem . de civit . Dei. Clem. recog . 3. Jamblichus . Jo. Wierus . Cardanus . Pampia , &c. An objection . The resolution . A forged miracle . The ways that Witches use to make rain , &c. Nider . Mal. Malef. J. Bod. Fryer Barth . Heming , Danaeus , &c. Mal. Males . par . 2. quaest . 1. c. 12. He that can ly , can steal , as he that can work can play . Jer. 16.22 . Dii gentium daemonia . The gods of the Gentiles are Devils . The natural generation of hail and rain . Job 11. 1b . vers . 16. Job 2.5 . Mal. Males . par . 1. quaest . 2. But these suppositions are false , Ergo the consequence are not true . Mal. Malef. J. Bodin . Bar. Spinaeus . Witches in wars . Eye-biting Witches . Pumher an Archer . A skilful Archer punished by an unskilful Justice . Concil . Acquirens . in deoret . 26. quaest . 5. Can. Episcopi . August . de spiritu & anima cap. 8. Fran. Ponzivib . tract . de lam . numero 49. Grillandus de ac sort . numero . 6. In histor . vel vita . sancti . Germani . Nonus Mal. in quast . de strigib . cap. 21 , 22 , 23 , &c. Bar. Spinaeus Mal. Malef. cap. 23. in quae . destrigib . Mal. Malef. Pa. 1. cap. 3. Guli . Pharist . August . de spiritu & anima . Lib. 1. cap. 7. de Eucharist . It is not likely they would so do ; ergo , a lie . Aug. de . Civit. Dei. Isidor . lib. 8. c. 9. Etymol . 26. qua . 5. ca. non mirum . Ponzivibus de lamiis , vol. 10. L. error & L. cum post c. de juris & facti ignor . ac in L. de etat . S. item de interrog . action . Per. glos . Bal. & alios in L. 1. c. de confes . glos . nec si de confes . in . 6. S. ad leg . Aquil. L Neracius . S. fin . Ut per Bald. & Aug. in L. 1. c. de con . &c. Extra . de praesum . literas . Per Bald. in deleg . &c. Extra detest . cum literis . Mal. Malef. pa. 3. qu. 5. c. 11. Mal Malef. qu. 14. pa. 1. C. de Malef. L. nullus L. nemo . & L. culpa . and affirmed by Mal. Malef. quaest 17. 2. Apostasie confuted . 3. Seducing of the people , confuted . 4. Carnal copulation with Incubus , confuted . How the Devil playeth Succubus and Incubus . A preoration to that readers . Notes for div A62397-e25120 Mal. Malef. part . 2. cap. 4. quest . 1. If his bodily eyes were out he would see but ilfavoredly . Nider in for●icaro . T. Brabant . in lib. de apib . in sen dist . 4. art . 4. Gen. 6.4 . Mal. malef . par . 7. quae . 1. A●g●de doctrina , Christ . Mal. malef . quae . 1. part . 1. Danaens in dialog . de sortiariis . Ja. Sprenger in Mal. malef . This was done at Ravenspurge . Mal. malef . Mal. malef . cap. 6. quae . par . 2. Ja. Sprenger in Mal. malef . par . 2. quae . 1. Mal. malef . cap. 7. par . 2. quae . 1. Note . In vita Hieronym . Saints as holy and chast as horses and mares . Maids having yellow hair . Mal. malef . par . 2. qu. 2. cap. 2. Of a bawdy Priest in Gelderland . In col . patrum . Gregor . lib. 1. dial . 2. In vitis patrum . Heraclides in paradise . Nider in fornicarii . Aliter . Aliter . Aliter . Aliter . Aliter . Aliter . Sir Thomas Moor'e medicinable receipt , &c. Aliter . Aliter . Jason Pratensis de cerebri morbo , cap. 16. The Priest is opinionative in the error of his fantasie . The Priest recovered . Merlin begotten of Incubus . Quia humor spermaticus ex succo alimentari provenit . Ad facultatem generandi tam internae quam externa organa requiruntur . What Incubus is , and who be most troubled therewith . M. Malefic . par . 2. q. 2. c. 1. col . 2. Leon. Fuchsius de curandi ratione . Turtul . in libro de habitu muliebri . Sulp. Sever. in epitome hist . sac . Geoff. Chau. in the begining of the wife of Baths tale . Notes for div A62397-e28470 J. Bod. lib. 2. de damon . cap. 6. J. Bod. abuseth Scripture to prove a lye . Pudendis tunc primum erumpentibus . J. Wier . lib. 6. de mag . cap. 12. J. Bod. mendaciorum belluo . A warm season to swim in . I marvel that they forsake not the Devil , who punisheth them so sore ; I wis they get not so much at his hands . Levit. 6. Deut. 32. Stasus a Witch could not be apprehended , and why . Mal. Malef. John Bodin . Barth . Spin. &c. Mal. Malef. part . 3. An error about Lycanthopia . August . lib. 8. de Civit. Dei. c. 18. Idem , lib. de spiritu & anma , cap. 26. Ironia . J. Bod. lib. 2. de mag . daemon . cap. 6. , Gen. 19.24 , 26 , 27. J. Bod. lib. de Daemon . 2. c. 20. M. Mal. par . 1. quae . 9. J. Bod. lib. de Daemon . 2. c. 1. M. Mal. part . 2. quae . 2. cap. 4. What the Devil should the Witch mean to make choice of the English man ? A strange metamorphosis of body , but not of mind . Note the devotion of the Ass . Aug. lib. 18. de Civit. Dei , cap. 17. & 18. At the Alps in Arcadia . Card. de var. rerum . lib. 15. cap. 80. Aug. lib. 18. de Civit Dei. Canon 26. qu. 5. Episcopi ex con . acquir . &c. His shape was in the woods : where else should it be ? Mal. Malef. par . 1. quae . 2. In my discourse of Spirits and Devils , being the 17. book of this volume . Dan. in dialog . cap 3. Aug. lib. de Civ . Dei. cap. 17.18 . Hermer Trismeg . in suo Periandro . Jam. 2.26 . Phil. 1.23 . 1 Cor. 15.44 . 1 Cor. 15.39 . Psal . 119. 1 Cor. 6.19 . ver . 15. &c. ver . 2. ver . 13. Psal . 8.5 , 7 , 8. Their ground-work is as sure as to hold a quick Eel by the tale . Dan. 4. Cor. Agrip. de vanit . scient . cap. 44. Paul. Aeginet . li. 3. cap. 16. Aëtius li. 6. c. 11. J. Wier . de Praest . doem . lib. 4. cap. 23. Mat. 4.8 . Luke 3.9 . Answered to former objection . Mat. 26.53 . Job 1.11.2.5 . J. Calvin in Harmon . Evang. in Mat. 4. & Luke 4. Ezek 3.12 , 14. Mal. Malef. J. Bod. lib. de doem 3. cap. 5. In Mal. Malef. Job 1.14.15 . 16. 17. 18. 19. Job 2.7 . J. Calvin in Job 1.21 . J. Calvin in Job 2. Serm 8. Muscul . in loc . comm . Idem . ibidem . J. Calvin in his Ser. upon Job . J. Calvin in Job 1. Serm. 5. Mal. Malef. par . 1. quaest . 1. Idem . part . 1. quaest . 4. Note what is said touching the book of Job . In legenda aurea . 1. Praestigiatores Pharaonis . 2. Mecasapha . 3. Kasam , Onen , Ob , Idoni . 4. Habar . Note . 1 Sam. 15.23 . 2 Reg. 9.22 . Gal. 3.1 . Mat. 2.1 . Daniel 4. Dan. 2.8 . Acts 19. Gen. 4.18 . Exo. 7.13 , &c. Acts 13. Exod. 22. &c. Act. 13. & 19. Cant. 4.9 . Deut. 18.2 . Jerem. 27. Acts 8. Notes for div A62397-e33240 Joseph in Judeorum antiquitat . Gal. 3.1 . Job 15.12 . Act. 8.9 . Act. 8.11 . 1 Reg. 8.39 . Mat. 9.4 , 12 , 25 , 22. Act. 1.24 . & 15.8 . Rom. 8.27 . Mark 2. Luk. 6.17 . & 11.9 . John 1. & 2. & 6.13 Apoc. 2. & 3. Luke 11.29 . Eccl. 34.5 . Lev. 19.31 . Deut. 8.19 , 11. Isa . 42.8 . Psal . 24.8 , 10. Deut. 8.14 . Luk. 16.23 . Job 14.12 . Psal . 88.10 . Deut. 18.11 . Luk. 16.29 , 31. Luk. 16.22 . Joh. 5.21 . Hos . 6. Act. 17.25 , 28. 1 Tim. 6.13 26 quae . 7. non obser . fact . 1398. act . 17. August . de spirit . & anima . cap. 28. Plin. lib. 25. c. 2. Ovid Metamo . lib. 1. Aenoid . 4. lib. 4. Venefica in Italy . Veneficae in Genua and Millen . Of a Butcher a right Venefical Witch . Ovid lib. 2. de arte amandi . Philtra , slibbersawces to procure love . Ovid. lib. de remedio amoris . 1. Hieron . in Ruff. Plin. lib. 25. c. 3. Joseph lib. 11. de Judaeorum antiquit . Aristot . lib. 8. de natura animal . cap. 24. Jo. Wier . de nef . cap. 40. Toyes to mock Apes . Dioscorid . de materia medicin . L. Vairus de fascin . lib. 2. cap. 11. propt finem . J. Bodin . Notes for div A62397-e37100 The holy maid of Kent a Ventiloqua . Anno Do 1574. Octob. 13. Confer this story with the Woman of Endor , 1 Sam. 18. and see whether the same might not be accomplished by this devise . Mat. 24.24 . The Ventriloqua of Westwel discovered . The Pythonist of Westwel convicted by her own confession . J. Bodin lib. de daemon . 3 cap. 2. The Amphibologies of Oracles . The subtilty of our Oracles . John 20.9 . John 20.29 . Eras . fol. 62. Luke 24.37 . Mark 16.14 Mat. 14.26 . Chap. 20. & 16.11 . Euseb . lib. 7. cap. 25. Note the cosenage of Oracles . Zach. 10. W. Lambert in titulo Boxley . Isa . 8.19 . 1 Sam. 28. Sap. 3. Psal . 92. & 97. Chrysost . Hom. 21. in Matth. Luke 16. August . lib. quae vet . & novi . Testam . quaest . 27. item , part . 2. cap. 26. item , quaest . 5. nec mirum . ad Simplïcian . li. 2.93 . ad Dulcitium . quae . 6. item , lib. 2 de doct . Chri. Deut. 18. Exod. 20. J. Bod. lib. de dam. 2. cap. 3. 1 Sam. 28. 1 Cor. 5. J. Martyr in colloquio cum Triphone Judaeo . Lact. lib. 7. c. 13. 1 Cor. 15.51 . Jud. vers . 9. Pompanacius lib. de incant . cap. 2. J. Bod. lib. de dam. 2. cap. 3. P. Martyr in comment . in 1 Sam. 28.9 . Isa . 42.8 . 1 Sam. 28. Vers . 7. S. Cicilies familiar . Dr. Burcot . Feats . 1 Sam. 28.8 . Ibid. 10.23 . Ibid. 28.8 . Ibidem . 1 Sam. 28.9 . 1 Sam. 28.11 . Isa . 83.15 , 16. The manner of the Witch of Endors cosening of Saul . 1 Sam. 28.13 . Vers . 21. Vers . 13. Vers . 12. 1 Sam. 28.15 . ibidem . 1 Sam. 14.5 , 15. 1 Sam. 28.16 , 17. & 15.28 . 1 Sam. 28.17 , 18 , 19. 2 Reg. 4. Canon . 26. quaest . c. 5. nec mirum . Right Ventriloquie . J. Bod and L. Vairus differ herein . A bold , discreet and faithful challenge . * At Canterbury by R. Lee Esq and others , Anno 1573. At Rye by Mr. Maymor and others , Anno 1577. J. Wier . l. ● . 3 . c. 8. Theodor. Biz●ntius . Lavit . de . spect . Carda● . de var. rerum . Peucer , &c. Lavat . de spect . Cardan . de var. rerum . J. Wier . de praest . daemo . &c. Athanas . de . humanitate verbi . The true end of Miracles . John 2.23 . Acts 2.22 . John 5. An Ironical collation . Mal Malef. par . 2. quae . 1. c. 14. Acts 17. 1. Tim. ● . 13 . Col. 1.16 . Athanas . symbol . Apollo , Pytho , uncased . Notes for div A62397-e44250 Psal . 136.4 . & 72.18 . & 88.11 . Isa . 42.8 . John 3.2 . & 7.16 . In annotat . in Joan 3. Isa . 45. August . de verbis Dom. secundum . Mat. ser . 18. James 5.15 . J. Calvin . Institut . lib. 4. cap. 19. sect . 18. Idem . ibid. sect . 19. Isa . 9.7 . Act. 20.10 . Idem . ibid. nempe J. Cal. Prov. 5.1 . H. Card. de . Miracul . Isa . 41.23 . Eccl. 6.12 . 1 Sam. 28. Rom. 12. 1 Cor. 12. 1 Pet. 1. John. 4. P. Marytr . loc . com . 9. sect . 17. P. Martyr in loc . com . Heb. 1.2 . 2 Pet. 2.1 . Zech. 13.2 , 3. J. Chrysost . in Evang. Johan . Hom. 18. Pet. Blest . Epi. 49. Canon . de malef . & Mathemat . Thucydid . lib. 2. Cicer. de Divin . lib. 2. Zech. 13.2 . Mich. 5.12 . Gen. 3. Euseb . l. 5. c. 1. Idem . ibid. Porphyr . in lib. contra Christ . relig . Cic. de divin . lib. 2. J. Chrysost . de laud. Paul. hom . 4. Porphyr . writeth verses in Apollo's name , of the death of Apollo , cited by J. Bod. fol. 6. Thamus having little to do , thought to play with his company , whom he might easily overtake with such a jest . A detection of Thamus his knavery . Legend aur . in vita sancti Andreae . fol. 39. A gentle and a godly Devil . Athanas . de human . verb. fol. 55. & 64. Strabo Geog. lib. 16. J. Wier . lib. 1. de praest . daem . cap. 12. H. Haw . in his defensative against Prophesies . In whose dayes Oracles ceased in England . Zech. 10.2 . Psal . 115.5 , 6. Isa . 41.23 . Notes for div A62397-e47490 J. Wier . lib. de praest . daemon . All Divinations are not condemnable . Colebrasus erroneous and impious opinion . Gen. 1.14 . & 9.13 . Ecclus. 43. Psal . 19.1 , 2. & 50.6 . Ecclus. 43. Baruch . 3. Luk. 12.54 , 55. Mat. 16.2 , 3. Lactant. contra Astrologos . Peucer . de Astrol . pag. 383. The ridiculous Art of Nativity-casting . Julius Maternus his most impious opinion . Bodinus . Danaeus . Erastus . Hemingius . Mal. Malef. Thom. Aquinas , &c. Apollos passions . What Prophesies allowable . J. Bodin lib. de daemon . l. 1. c. 4. Divers degrees of Prophesie . 2 Reg. 2. J. Bodin . Joseph . de antiquit . Josue filius Levi lib. Pirkeaboth . Prophesies conditional . The subject of the Prophesies of the Old Testament . Deut. 18.15 . Eccles . 9.5 . 1 Sam. 28. Gen. 11.6 . Gen. 21. Dan. 11. A summe of Christs Miracles . Mat. 12.25 , 26. Luke 10.13 . Notes for div A62397-e49690 Ecclus. 24. Jerem. 27. Eccl. 5. Jerem. 23.25 , 26 , 27. read the words . Peucer in divinat . ex somniis . Joel 2.28 . Mat. 1.20 . & 2.13 . Gen. 39. & 40. & 41. Dan. 2. Eccles . 5.3 . A dissonancy in opinions about Dreams . The pleasant Art of the Interpretation of Dreams . N. Hemin . in admonitionib . de superstitionib . Magicis vitandis . The end and use of Prophesie , interpretation of dreams , operation of Miracles , &c. Seek for such stuffe in my book of Hart●mim . Dan. 2. Gen. 11.8 . Gen. 37. & 11. Isa . 11. Dan. 2. Aristot . de somnio . Such would be imbarked in the ship of fools . An English Proverb . Note this superstitious dotage . J. Bap. Neap. in Natural . Mag. lib. 2. cap. 26. fol. 83. & 84. Confections or Receipts for miraculous transportation of Witches . Vetulae , quas a strigis similitudine , striges vocant , quaeque noctu puerulorum sanguinem in cunis cubantium exsorbent . Bar. Spin. qu. de strigil . c. 30 , 31. New matter and worthy to be marvelled at . Legend . aur . in vita S. Germani . 1 Kin. 3.5 , 15. 1 King. 9.5 . Isa . 6. Ezek. 12. Jerem. 13. J. Bodin lib. de daem . 1. cap. 5. Zech. 10.2 . Eccles . 5.3 . Jerem. 23. Dan. 2. Notes for div A62397-e51720 The slovenly Art of Augury . 2 Reg. 23.10 . 2 Chr. 33.6 . Deut. 18.10 . Levit. 18.21 . & 20.2 . An invincible argument against Purgatory . Against the Papists abominable and blasphemous Sacrifice of the Mass . Psal . 34.20 . The Gymnosophists of India their apish imitation of Esay . The law of the twelve tables . Magna Charta 3 H. 36.7 Ed. 1.15.2 R. 5. A manifest discovery of Augurers cosenage . Note the superstitious Ceremonies of Augurers . Observations in the Art augurifical . Plato in Phaedro , in Timeo , in lib. de Republ . Wherein the Papists are more blame-worthy then the Heathen . Soritlege or Lotshare . Levit. 16.1 . Numb . 33. & 36. Josh . 14. 1. Chron. 24. & 26. Proverb . 18. Jonas 1. Acts 1. Of Pythagoras lot . The Art Cabalistical divided . C. Agrippa lib. de vanit . scient . The blasphemy of the Cabalists . In Concil . Trident . Gen. 2.17 . Gen. 3.6 . Gen. 3.15 . Lev. 12.13 , &c. A gird at the Pope for his sawciness in Gods matters . Plin. lib. natural . hist . 10. c. 6. Arist . in Auguriis . Plutarch doateth his leave for all his , learning . Aug. Niphus de Auguriis , lib. 1. Who were not admittable into the Colledge of Augurers among the Romans . O vain folly and foolish vanity ! Martin de Arles in tract . de superst . contra . maleficia . Appian . de bello civils . Augurifical toyes . Seek more hereof in the word Habar . Averroes . 12. Metaphysic . The fond Art of Augury convinced . Arist . de som . August . lib. de doct . chri . 2. cap. 2.3 . Psal . 4.2 . Plin. lib. natural . hist . 28. cap. 2. Tho. Aquin. lib. de sortib . C ▪ Epidius . Homer . Iliad . 19. The vanity of Casual Augury . Isa . 44.25 . The vain and trifling tricks of Figure casters . Johan . Montiregius in epist . ad Blanchim . & Gulielmus de sancto Clodoald . Rabbi Levi. C. Agrip. in lib. de vanit . scient . Archelaus . Cassand . Eudoxus , &c. Astrologers Prognostications are like the answers of Oracles . Sir Thomas Moors frump at judicial Astrologers . Astrological blasphemies . John 11.8 , 9. The folly of our Genethliaks or Nativity-casters . Senec. lib. de quaest . natural . 4. Hilarius Pirkmair in arte Apodemica . Joannes Garropius in Venet . & Hyperb. Zac. 10.1 , 2. Notes for div A62397-e56790 Psal . 58.4.5 . Virgil. in Damone . Prov. 18. 2 Chron. 30. Psal . 10. Psal . 51. Psal . 139. Jer. 32. Isa 6. Isa . 50. Exod. 7 , 8 , 9 Proverbs . 16. Acts 5. Jonas 1. 1 Tim. 4.5 . Words of sanctification , and wherein they consist . An Ample description of women commonly called Witches . A common and universal error . I. Bodinus . Danaeus . Hyperius . Hemingius . Bar. Spineus . Mal. Malef. A notable purgation of C. F. C. convented for a Witch . Mal. Malef. par . 2. quaest . 1. c. 5. Punishment of impossibilities . A wise Law of Pope Innocent & Julius , were it not that they wanted wit when they made it . Virg. Eclgg. 8. Virg. Eclog. 8. Ovid. fast . 6. Virg. Aene. 4. Ovid. Metamorph . 7. Ovid. de Medea . Ovid de Medea , Epistola 4. 3. Amo. Eclo . 6. Horac . epod . 4. Tibul de falscinatricae , lib. 1. cleg . 2. Lucan . lib. de bello . civili . 6. Idem . ibid. Idem . ibid. Idem . ibid. C. Manilius Astronom . sua lib. 1. Ovid Metamorph . lib. 3. fab . 2. Ovid. Metamorph. l 14. fab . 5 , 6. The Authors transition to his purposed scope . Beehive of the Romish Church , lib. 4. cap. 1. fol. 243. The manner of making a Wastecoat of Proof . The effects are too good to be true in such a patched piece of Popery . This were a good preservative for a travelling Papist . If the party fail in the number , he may go whistle for a pardon . Sancta crux aequiparatur satutifero Christo . O blasphemiam inenarrabilem . Beehive of the Romish Church , lib. 4. cap. 3. fol. 251 , 252. In Ecclesia dedications . In Rationali divinorum Officiorum . Pom. serm . 32. L. Varius . lib. de fascin . 3. cap. 10. Idem . ibid. Idem . ibid. Arg. Fer. lib. de medendi methode . 2. cap. 11. De Homerica medicatione . This would be examined , to see if Galen be not slandered . Four sorts of Homerical medicins , and which is the principal . The force of fixed fansie opinion , or conceipt . J. Bodinus lib. de daemon . 3. cap. 5. * That is , you shall not break or diminish a bone of him . * Though neither the Herb nor the Witch never came there . Note the force of constant opinion , or fixed fancy . * Spell the word backward , and you shall soon see this slovenly charm or apphension . Thievish charms . This is called and counted the Paracelsian charm . Psal . 150. Luke 16. Psal . 64. Memorandum that hearing of Mass be in no case omitted , quoth Nota. Johannes Anglicus ex Constantino , Gualtero , Bernardo , Giberto , &c. Barnard . de bustis in Rosar . serm . 15. The Smiths will can them small thanks for this prayer . O notable blasphemy ! Psal . 58.4 , 5. Virg. eclog. 8. Ovid. Metamorph . 7. Jer. 8.17 . Card. lib. 15. de var. rer . cap. 80. An objection answered . Dan. in dialog . cap. 3. Virg. Geo. 4. Feats his Dog , and Mahomets Pigeon . A story declaring the great docility of an Ass . J. Bod. lib. de daemon . 2. c. 6. Mal. Malef. part . 2. qu. 2. c. 9. Johan . Bodinus . Exorcisms or Conjurations against Serpents . L Vair . lib. de fascinat . cap. 4. Usurpers of Kindred with blessed Paul , and S. Katharine . J. Bodin . lib. de daem . 1. cap. 3. L. Vairus lib. fascin 1. cap. 5. Oratio Tusca Vestalis . Of the word ( Bud ) and the Greec Letters Π & Α. The Practiser of these Charms must have skill in the Planetary Motions , or else he may go shoo the Goose A proved Story concerning the Premises . This Charm seemeth to allude to Christ crucified between the two Thieves . Psalm 45. Luke 4. John 19. Psalm 45. Scripture properly applyed . O most wonderful vertue hidden in the letters of S. Helens holy Name ! Card. lib. 16. de var. rer . cap. 93. * For if the Cross be forgotten , all is not worth a Pudding . These be meer toys to mock Apes , and have in them no commendable device . This is not to do good to our Enemies , nor to pray for them that hurt and hate us ; as Christ exhorteth . * Thus they make the holy Trinity to bear a part in their Exorcism , or else it is no bargain . Mat. 25. * That is , In life we are in death , &c. A curse for theft . Preservatives from Witchcraft according to M. Mal. L. Vairus , and others . Ovid de Med. Virg. in Bucelicis . Olaus Goth. lib. de gentib . septentrional . l. 3. cap. 8. * A Witches Conjuration to make hail cease and be dissolved . L. Vair . lib. de facin . 2 c. 11. Mal. Malef. par . 2. quae . 1. cap. 15. Note that you read never of any spirit that walked by day , quoth Nota. Aug. de civit Dei , lib. 7. c. 12. The Hebrew Knight was canonized a Saint , to wit , S. Longinus . A crossed appension with other appensions . For body and soul . S. Bernard overmatcheth the Devil for all his subtilty . Pretious Restoratives . This is too mystical to be englished , quoth Nota. Fernelius . Notable follies of the Spaniards and Italians . He must answer by none other , for she perhaps hath the curing thereof by Patent . See J. Wier . cap. 11. conf . The Chirurgion here most impudently setteth his Knavery abroach . A pretended Conjuration . Ad vada tot vadit urna quot ipsa capit . Three morsels ; the first charmed with Christs Birth , the second with his Passion , the third with his Resurrection . A Cosening Physician , and a foolish Patient . Joh. Bodin . Kacozelia . Mal. malef . p. 1. quaest 17. Barth Spin. in novo Mal. Malef . Scotus in 4. distinct 34 de Impetio . Dist . 4. Gofrid . in summa sua . Mal. Malef. part . 2. quaest 1. cap. 1. * Whereof look more in a little Book set forth in print . L. Vair . lib. de fascin . 1. c. 12. Much like the Eye-biting Witches , of whom we have elsewhere spoken . Who are most likely to bewitch and to be bewitched . L. Vair . lib. de fascin l. 1. c. 5. * According to Ovid's saying of Proteus and Medea ; which he indeed alledgeth therefore , Nunc aqua , nunc ales , modò bos , modo cervus abibat . M. Mal par . 2. quaest . 2. cap. 7. Nider in praeceptorio , praecep . 1. c. 11. Nider in fornicario . Mal. malef . pag. 2. cap. 8. A good device to starve up poor women . Mal. Malef. part . 2. quaest . 2. cap. 7. A ridiculous Charm. In any case observe the Festival time , or else you marre all . L. Vair . lib. de fascin . 1. c. 1. Sapi. 4. Gal. 3. Psal . 119. Direct and lawful-means of curing Cattel , &c. A Charm of Charms taken out of the sixt chapter of St. Paul to the Ephesians . Mal. malef . part . 2. quest . 2. cap. 6. 1 Tim. 4.7 . Origen . lib. 3. in Job . J. Chrysost . in Matth. * Mark that here was no Latine Service . Idem . Ibid. August . 26. quast . ultim . Galen . in lib. de comitiali morbe . Hippocrat . lib. de morbo sacro . Notes for div A62397-e73770 Hieronymus in Gen. 41.8 . & 24. In Exod. 7.13 . In Dan. 1.20 . The Authors intention touching the matter hereafter to be discoursed upon . * Sap. 7.17 , 18 , 19 , 20 , 21. See Jidoni . Eccles . 7.25 . A Magician described and the Art distinguished . Read Pliny in natural . hist . Cardan de rerum variet . Albertus de occulta rerum proprietate . Barthol . Neap. in natural . magia , and many others . Natural magick hath a double end , which proveth the excellency of the same . Pompanatius lib. de incant . cap. 3. J. Wierius de lamiis . Jasp . Peucer . H. Cardan . &c. Of late experience neer Coventry , &c. Aristot . in lib. de hist . animalium . Plin. de lanicii colore . Ludovicus Coelius Rhod. lib. antiq . lect . 11. cap. 70. Barthol . Anglicus . lib. 16. * Avicenna cano . 2. tract . 2. cap. 124. Serapio agg . cap. 100 Dioscor . lib 5. cap. 93. Plin. lib. 37. cap. 10. Albert. lib. 2. cap. 7. Solin . cap. 32. * Rabbi Moses aphor . part . 22. Isidor . lib. 14. cap. 3. Savanorola . Marbodeus Gallus in suae dactylotheca , pag. 56. Vis gemmarum & lapillorum preciosorum negatur , quia occulta est , rarisfimeque sub sensum cadit . Many moe authors may be named of no less antiquity and leatning . Plin. lib. 37. cap. 10. Albert. minor . lib. 2. cap. 1. Solin . cap. 11. Diurius in scrin . cap. de complexionibus & complexatis . Geor. Pictorius . Villang . doct . medici in scholiis super Marbod . dactyl . H. Card. lib. de subtil . 10. H. Card. lib. de var. rer . 16. cap. 90. Marbodeus in sua dactylotheca , pag. 41 , 52. Memoramdum , the Authors meaning is , that this Stone be set in silver , and worn on the finger for a ring : as you shall see afterwards . Vincent . lib. 7. cap. 77. Dioscor . lib. 5. cap. 100. Aristot . in Lapidario . Agreement and disagreement in sufferance . Read a little tract of Erasmus intituled De amicitia , where enough is said touching this point . Zanthus in hist . prima . Jub . lib. 25. cap. 2. This common experience can justifie . J. Wierus . Plutarch in vita Pyrrhi . Albert. lib. de mor. aximal . cap. 3. Pomp an . lib. de incant . cap. 4. Plutar. in vita Catonis . The venom or poyson of an Harlot . Matth. 13. Mark 6. Luke 4. John 4. Wonderfull natural effects in bone of fishes , beasts , &c. Strange properties in a plece of earth . Strange properties in a stone : the like qualities in other stones . * Being in the 7. Book of this Discovery : Where discourse is made of Oracles , &c. Look hereafter in this Book for divers conceits of jugling set forth at large . Example of a ridiculous wonder . This I have proved upon crows and pies . This might be done by a confederate , who standing at some window in a Church-Steeple , or other fit place , and holding the Pigeon by the leg in a string , after a sign given by his fellow , pulleth down the Pigeon , and so the wonder is wrought . A Jest among Water-men touching Stone-Church in Kent , as light at midnight as at mid-day . A slender shift to save the credit of their cunning . The inconvenience of holding opinion , that whatsoever passeth our Capacity , is divine , supernatural , &c. J. Bap Neapol . in natural . mag . M. Malef. p. 1. q. 10. John 1.3 . Colos . 1.16 . Natural conclusions . To produce any fowl out of an Egg , without the natural help of the Hen. * The Mother of marvels . Two kind of Toads , natural and temporal . Maggots ingendred of the inwards of a Beast are good for angling . Giles Alley . See the poor mans Library . Wonderful experiments . To set an horses or an asses head on a mans neck and shoulders . Strange things to be done by perspective glasses . Concerning these glasses remember that the eye-sight is deceived ; for Non est in speculo res quae speculatur in illo . Rash opinion can never judge soundly . An apish imitation in Jannes and Jambres of working wonders . Jo. Calvin . lib. institut . 1. cap. 8. Cle. recog . 3. Erast . in disputat . de lamiis . Actions unpossible to Devils : Ergo to Witches , Conjurers , &c. Jamb . de mysterius . Pharaohs Magicians were not Masters of their own actions . Exod. 10. God useth the wicked as instruments to execute his counsels and judgements . The contrary effects that the miracle of Egyptian Magicians wrought in the heart of Pharaoh . That the Art of Juggling is more , or at least no less strange in working miracles than conjuring , Witchcraft , &c. In what respects juggling is tolerable and also commendable . The three principal points wherein legierdemain or nimbleness of hand doth consist . Great variety of play with the Balls , &c. These feats are nimbly , cleanly and swiftly to be conveyed ; so as the eyes of the beholders may not discern or perceive the drift . Memorandum that the Juggler must set a good grace on the matter : for that is very requisite . This feat tendeth chiefly to the moving of laughter and mirth . The money must not be of too small nor of too large a circumference for hindering of the conveyance . This is pretty if it be cunningly handled ; for both the ear and the eye is deceived by this device . Variety of tricks may be shewed in juggling with Money . You must take heed that you be close and flie : or else you discredit the Art. Use and exercise maketh men ready and practive . This feat is the stranger , if it be done by night ; a Candle placed between the lookers on and the Juggler : for by that means their eye-sight is hindred from discerning the conceit . A discovery of this juggling knack . The Juggler must have none of his trinkets wanting : besides that , it behooveth him to be mindful , lest he mistake his tricks . * A● , Ailis , easyl , zaze , hit mel meltat : Saturnus , Jupiter , Mars , Sol , Venus , Mercury , Luna , or such like . In these knacks of confederacy Feats had the name , whilest he lived . A knack more merry than marvellous . Another to the same purpose read in pag. 228. * Such as you shall find in pag. 227. and 330. in the marginal notes , or some strange terms of your own devising . Of Dice play and the like unthrifty games , mark these two old verses : Ludens taxillis bene respice quid fit in illis ; Mors tua , sors tua , res tua , spes tua pendet in illis : and remember them . Note . You must be well advised in the shuffling of the bunch , lest you overshoot your self . * For that will draw the action into the greater admiration . The eye bewrayeth the thought . Tricks with Cards , &c. which must be done with confederacy . A merry conceit , the like whereof you shall find in pag. 228. & 232. Fast and loose with a Handkercher . Fast or loose with Whip-cords and Beads . This conveyance must be closely done ; Ergo it must be no bunglers work . What is it ? What i st ? Signs of confederacy . Eleazer's feat of confederacy . * As , Droch myroch , and senaroth betu baroch , assinaaroth , rounsee , farounsey , hey pass , pass , &c. or such like strange words . Pope and Tailor confederates . Note the manner of this conveyance . You must take heed that when the Corn cometh out , it cover and hide the leather , &c. These are such sleights that even a bungler may do them ; and yet pretty , &c. Mark the manner of this conceit and device . That is , neatly and daintily . A Throd cut in many pieces and burned to ashes made whole again . The means discovered . A common juggling knack of flat cosenage played among the simple , &c. Juggling a kind of Witchcraft . The invention of Claruis . This knack is sooner learned by demonstrative means , than taught by words of instruction . This will seem rare to the beholders . Where such Books may be gotten . See more hereof in the 11. Book of this discovery , in the title Nahas , cap. 10. * The natural cause why a Hen thrust thorough the head with a Bodkin doth live notwithstanding . It must be cleanly conveyed in any case . The manner and means of this action . A form or pattern of this Bodkin and Knife you shall shall see described if you turn over a few leaves forward . This is easily done ; howbeit being cleanly handled it will deceive the sight of the beholders . This was done by one Kings-field of London , at a Bartholomewtide , An. 1582. in the sight of divers that came to view this spectacle . Necessary observations to astonish the beholders . Of a Juggler that failing in the feats of his Art , lost his life . But herein see you be circumspect . A form or pattern of this bridle you shall see in the next page . Among what actions juggling is to be counted . A matchless fellow for Legierdemain . Touching the patterns of divers juggling Instruments . Notes for div A62397-e84560 Alchymistry a craft , not an Art. G. Chaucer in the Chanons mans prolog . The terms of the Art Alchymistical , devised of purpose to bring credit to cosenage . Acts 8. G. Chaucer in the Chanons mans tale . Idem . ibid. The points or parts of the Art Alchymistical which may be called the misty or smoky Science . The Alchymists bait to catch a fool . Note the cosening coveyance of this Alchymistical practitioner . A notable fool . A cousening device by running away to save the credit of the art . G. Chaucer in the tale of the Chanons yeoman● A King cousened by Alchymistry . A wise fool . Eras . in colloqu . de arte Alchymistica . A flattering and clawing preamble . Longation and Curtation in Alchymistry . Note how the Cousener circumventeth Balbine . Fair words make fools fain , and large offers blind the wise . Balbine was bewitched with desire of gold , &c. Notable cousenage . The Alchymister bringeth Balbine into a fools paradise . Here the Alchymister uttereth a notorious point of cousening knavery . Mark how this Alchymister goeth from one degree of cousenage to another . The mildest and softest nature is commonly soonest abused . En immensa cavi spirant mendacia folles . Balbine is ashamed that he should be overshot and overseen in a case of flat cousenage . The substances of things are not transmutable . Franc. Petrarch . lib. de remed . utr . fort . 1. cap. 10. Goschalcus Boll . ordinis S. August . in suo praeceptorlo , fol. 244. col . b , c.d. & 1. No certain ground in the art Alchymisticall . Idem ibid. Avaritia idol●rum cultus . Of vain hope . * J. Cal. in comment upon Deut. serm . 127. pa. 781. col . 1. number 40. A maxim . Erasmus in coloq . cui titulus Coavivium fabulosum . A hungry belly will not be bridled . A Princely Largesse . Sic ars deluditur arte . The morall of the premisses . Homer . Aul. Persius , satyr . 3. Idem ibid. Notes for div A62397-e87690 Imaginary Circles . The form of Consecration . The time for Conjurations . The places for Circles . The reason of Circles . The ceremonies of Necromancy . The Conjuration . The answers of the Spirit . How to lay the Spirit . Another form . A Caution for the Exorcist . Their order . The Utensils to be used . The Circle . The Consecration . The Conjuration . The Appearances . The Condition . The Magicians Oath . The girdle of Victory . The form of discharge . What things are to be consecrated . Pentacles . Utensils . Instruments . How to consecrate . Circles how to be made . Fumigations . Fire . Garments . Practice . What sort of Garments must be used . The manner of Conjuring . The form . The Apparitions . What these Spirits can do . An example of their power . How to dismiss them . How to consult with Familiars or Genii . The form of Consecration . The Prayer . Signs of the appearance . The Appearance . The nature of Luridan . His Office. The Warrs of Spirits . The Conjuration . The Apparitions . Luridan . The Compact . The names of Olympick Angels . The large signification of the word Iidoni . Vide Philast . Brix . Episc . haereseon catal . de Phitonissa . J. Wierus in Pseudomonarchia daemonum . Solomons notes of Conjuration . Baell . Agares . Marbas . Amon. Barbatos . Buer . Gusoin . Botis . Bathin . Purson . Eligor . Leraje . Valefar , Morax . Ipos . Naberius . Glasya Labolas . Zepar . Bileth . Vide Amaimon . Sitri a baudy Devil . Paimon . Ezek. 28.13 . Cautions for the Exorcist or Conjuror . The fall of Belial . Solomon gathered all the Devils together in a brasen vessel . The Babylonians disappointed of their hope . Bune . Forneus . Ronove . Berith a golden Devil . Astaroth . Foras . Furfur . Marchosias . Malphas . Vepar . Sabnack . Sidonay . Gaap . Who was the first Necromancer . Shax . Procel . Furcas . Murmur . Caim . Raum . Halphas . Focalor . Vine . Bifrons . Gamigin . Zagan . Orias . Valac . Gemory . Decarabia . Amduscias . Andras . Andrealphus . Ose . Aym. Orobus . Vapula . Cimeries . Amy. Flauros . Balam . Allocer . Saleos . Vuall . Haagenti . Phoenix . This was the work of one T.R. written in fair letters of red and black upon parchment , and made by him Anno 1570. To the maintenance of his living , the edifying of the poor , and the glory of Gods holy name : as he himself saith . Note , what names are attributed unto Christ by the Conjuror in this his exorcising exercise . What wonderful force Conjurers do believe consisteth in these forged names of Christ . See Chap. 11. of this book . This is contrary to the Scripture which saith , That every good gift cometh from the Father of light , &c. A breviary of the inventary of Spirits . The Authors further purpose in the detection of conjuring . Conjuring for a dead Spirit . * For the cosenor ( the Conjuror I should say ) can do nothing to any purpose without his confederate . Note that Numerus ternarius , which is counted mystical , be observed . Ex inferno nulla redemptio , saith the Scripture : Ergo you lye quoth Nota. Note what these great words may do . * Daemones credendo contremiscunt . A heavy sentence denounced of the Conjuror against the Spirit in case of disobedience , contempt , or negligence . * How can that be ; when a spirit hath neither flesh , blood , nor bones ? * The Conjuror imputeth the appearing of a spirit by constraint unto words quoth Nota. And why might not be do it himself , as well as Madam Sibylia ? The Fairie Sibylia conjured to appear , &c. The manner of binding the faire Sibylia at her appearing . If all this will not fetch her up , the Devil is a Knave . This would be much practised if it were not a cosening knack . The three sisters of the Fairies , Milita , Achilia , and Sibylia . * Such a Ring it was that advanced Giges to the Kingdom of Italy . Plato lib. 2. de justo . The Ring of Invisibility . * O queen or Governess of the tongue . * Observations of clealiness , abstinence , and devotion . An observation touching the use of the five Swords . A weighty charge of conjuration upon the five Kings . A penalty for not appearing , &c. The five spirits of the North : as you shall see in the type expressed in the page next following . The names written within the five circles do signifie the five infernal Kings : See pag. 248 , 249 , 250. Memorandum that you must read the 22. and 51 Psal . all over ; or else rehearse them by heart ; for these are counted necessary , &c. * Gasper , Balthasar , and Melchior , who followed the Star , wherein was the image of a little Babe bearing a cross , is Longa legenda Coloniae ; lie not . * Which must be environed with a goodly company of crosses . On Sundays , Festival days , and Holy days , none excepted . He dares do no other being so conjured I trow . Absque exorcismo sal non fit sanctus . It is not convenient to English these 4. following Exorcisms , the name and power of God is so often therein abused to a vain and ridiculous purpose . Oratio ad Deum ut sali exorcisato vires addat . Oratio , in qua dicenda , exorcista sese sacri laticis aspergine debet perrorare . Mark how consonant this is with Popery , &c. For hidden treasure . Promises and oaths interchangeably made between the Conjuror and the Spirit . Note the penalty of breaking promise with the Spirit . * Three times , in reverence ( peradventure of the Trinity , P.F.SS. ) Note the sum of this obligation or bond . * Scripture as well applyed of the Conjuror , as that of Satan in tempting Christ , Matth. 4.6 . Note what sore penalties the spirit is in joyned to suffer for disobedience . * There is no mention made in the Gospels that Christ was worth a golden girdle . Bugs words . * Is it possible to be greater than S. Adelberts curse ? These planetary hours must in any case be observed . * A Popish supplement . * Belike he had the gift to appear in sundry shapes , as it is said of Proteus in Ovid . lib. metamorph . 8 fab . 10. and of Vertumnus : lib. metamorph . 14. fab . 16. Note , that the Spirit is tied to obedience under pain of condemnation and hell fire . This is condemned for rank folly by the Doctors , as by Chrysost . sup . Matth. Gregor . in homil . sup . Epiphan . Domini ; and others . All the former practices briefly confuted . See the title of the Book , with the Authors intent , in a marginal note , page 277. Luke 16. &c. An Ironical confutation . 2 Pet. 2. Ephes . 5. Psal . 72. & 78. Sap. 16. Eccles . 43. To deny the subsistence or natural being of a thing material and visible is impudency . Ezek. 8. & 9 ▪ Isa . 6. & 26. & 30. * John Jaregni servant to Gasper Anastro both Spaniards . Anno. dom . 1582. March. 18. after dinner upon a sunday this mischief was done . Read the whole discourse hereof printed at London for Tho. Chard , and Will. Brome , Booksellers . Jac de Chusa in lib. de a●paritionib . quorundam spirituum . Observations for the exorcising Priest . Memorandum that he must be the veriest Knave or Fool in all the company . The spirits are not so cunning by day as by night . * For so they might be bewrayed . For so the cosenage may be best handled . A cosening Conjuration . Of this order read noble stuff in a Book printed at Frankeford under the title of Alcoran Franciscanorum . Note how the Franciscans cannot conjure without a confederate . O notorious impudency ! with such shameless faces to abuse so worshipful a company ! * The confederate spirit was taught that lesson before . For so might the confederate be found . An obstinate and wilful persisting in the denying or not confessing of a fault committed . A parecbasis or transition of the Author to matter further proposed . In 4. dict . 23. sent . Et glos . super . illo ad coll . 2. Mendaces debent esse memores , multo magis astuti exorcistae . Tho. Aquin. super . Marc ultim . Mark 16.17 . A trim consequent . Mal. Malef par . 2. quaest . 2. Rites , Ceremonies , and reliques of exorcism in rebaptizing of the possessed or bewitched . Memorandum that this is for one bewitched . Note the Proviso . Tho. Aquin. supr . dist . 6. Proper proofs of the seven reasons Why there were no Conjurors in the Primitive Church , with other subtil points . A Conjuror then belike must not be timerous or fearful . Where a Witch cureth by Incantation , and the Conjuror by Conjuration . * Tit. de Eccl. de dicatione . In Missal . fol. 1. The manner of conjuring Salt. A Prayer to be applyed to the former Exorcism . A Conjuration of Frankincense set forth in form . Papists and Conjurors cosening compeers . 1 Sam. 16.7 . 1 Reg. 8.39 . Jer. 17.10 . Psal . 44.21 . Psal . 72.18 . Sap. 1.14 . Eccl. 9. Gen. 1.31 . Act. 19.14 . Mark 16.17 , 18. * Isa . 43.11 . † Vers . 13. Chap. 44.7 , 25. Chap. 46.10 . Chap. 47.12 , 13 , &c. Luke 11.20 . Mat. 12.28 . Act. 8.18 , 19. Mony is the mark whereat all Witches and Conjurors do aime . S. Martins . Conjuration : In die sancti Martini . lect . 1. * To wit , Vincent Dominica in albis , in octa pasch . sermone 25. Durand . de exorcist . A soul offence to backbite the absent , and to belye the dead . Act. 19.19 . Just . lib. 16. Plin. lib. 30. c 2. Strab. lib. 16. Dan. in dialog . de sortiariis . Tiridates the great Magician biddeth the Emperor Nero to a Banquet , &c. Nero made laws against Conjurors and Conjuratons . C. Agrip. lib. de vanitat . scient . Probatum est , upon a patient before witness ; Ergo , no lye . Lib. 4. dist . 14. Decret . aureum . dist . 21. Rub. de exorcist . Lect 5. & 6. Lect. in die sanctissimae Marg. ver . 5. Lect. 6. Look in the word Iiodoni , pag. 232. * For the Priests profit , I warrant you . This is common ( they say ) when a Witch or Conjuror dyeth . Kacozelia . Mutual error by means of sudden sight . S. Vincent raiseth the dead woman to life . S. Vincent maketh the dumb to speak . Dist . 8. exepml . 17. serm . 59. cap. 20. Secundam Bord●num Corrigens Quae sit . M●tth tract . 1. sect . 77. Psellus de operatione Daemonam . In speculo exemplorum , dist . 6. ex lib exemplorum , Caesaris , exempi . 69. Memoramdum it is confessed in Popery that true Miracles cannot be joyned with false Doctrin ; Ergo , neither Papist , Witch , nor Conjuror can work miracles . * Lact. in die sanctae Luc. 7. & 8. Against the counterfeit visions of Popish Priests , and other cosening devices . This doctrine was not only preached , but also proved ; note the particular instances following . H. Card. lib. de var. rer . lib. 15. c. 92. Pope Celestinus cosened of his Popedom by Pope Boniface . Visions distinguished . H. Card. lib. de subtilitat . 18. Idem . ibid. Of Winchester noise . Appendents unto the supposed divine Art of Theurgie . Mark the sum and scope of this Letter . Sir John Malbornes Book detecting the devices of conjuration , &c. The Author his Conclusion . Andreas Gartnerus Mariemontanus . Mat. 10.26 . Mark. 4.22 . Luk. 8.17 . & 12.2 . Notes for div A62397-e113550 The compilers or markers of the Book called , A Mallet to brain Witches . No marvel that they were so opinionative herein , for God gave them over unto strong delusions . The definition or description of Witchcraft . The formal cause . The final cause . The material cause . A necessary sequel . Probatum est , by Mother Bungies confession that all Witches are coseners . * J. Bodin . in the Preface before his Book of Daemonomania reporteth this by a Conjuring Priest late curate of Islington : he also sheweth to what end ; read the place you that understand Latine . Note this device of the waxen images found of late neer London . A strange miracle , if it were true . There the hypocrite was over match for all his dissembled gravity . Heming . in lib. de superst . magicis . The greatest Clarks are not the wisest men . A natural reason of the former knack . C. Agrip. in lib. de vanit sci-cut . & in epistola ante librum de occult . Philosophia . Plin. lib natural . hist . 30. c. 1. Pet. Mart. in locis communibus . Note that during all Christs time upon earth , which was 33. years , Witches were put to silence , &c. But Christs argument was undoubted ; Ergo , &c. I marvel for what purpose that Magistrate went to that fellows house . Albertus Crantzius in lib. 4. mertopolis . cap. 4 Prov. 6.27 , 28. Mal malef . par . 2. quaest . 1. cap. 9. He should rather have asked who gave him Orders and Licence to Preach . Joan. Bodin . Yet many that bear the shew of honest men are very credulous herein . Witches are commonly very Beggers . A general conclusion against them whom the subject of this Book concerneth . 〈◊〉 adorus . 〈◊〉 , &c. 〈◊〉 ●●●dinus . 〈◊〉 Malef. With the like porperty , were the old Illyric● people indued , if we will credit the words of Sabinus grounded upon the report of Aul. Gell. J. Bap. Neapol . in lib. de naturali magia . This is held of some for truth . Non est in speculo res ●uae speculntur in illo . Nescio quis oculús teneros mihi fascinat agnos , saith Virgil ; and thus Englished by Abraaham Fleming . I wote not I What witching eye , Doth use to hint My tender Lamb Sucking their Dam● And them inc●●nt . Notes for div A62397-e126840 H. Card. lib. de var. rer . 16. cap. 93. The Platonists and Stoicks . The Epicureans and Peripateticks . Summum bonum cannot consist in the happiness of the body or mind . Moral Temperance . Moral Prudence . Moral Justice . Moral Fortitude . Rom. 2. The question about Spirits doubtful and difficult . Plotinus . The Greeks . Laur. Ananias . The Manichees . Plutarch . Psellus . Mal. malef . Avicen , and the Cabalists . The Thalmudists . Psellus , &c. The Platonists . The Papists . Apoc. 19.10 . ibid. 21 , 8 , 9. The Sadduces . Psellus de operatione daemonum , cap. 8. Such are Spirits walking in white sheets , &c. Psellus , ibid. cap. 9. Idem . cap. 10. Idem . ibid. c. 11. Oh Heathenish ; nay , oh Papistical folly ! The opinions of all Papists . A cosening knavery . H. Card. lib. de . var. rer . 10. cap. 93. Devils of divers natures , and their operations . The former opinion confuted . Psellus lib. de operat . daem . cap. 12. If this were spoken of the tentations , &c. of Satan , it were tolerable . 1 Cor. 12.17 . Psellus ibid. cast . 13. If a babe of two years old throw stones from Pauls-steeple , they will do hurt , &c. Howbeit I think the spirit of tentation to be that Devil ; and therefore Christ biddeth us , Wateh and pray , lest we be tempted , &c. Psel . in operat daem cap. 14 Idem . cap. 17. Beaslike Devils . But Psellus saw nothing himself . Probable and likely stuffe . Fas . Card. operat . de daemon . The Plationsts Opinion . What kind of sacrifices each Spirit liketh best . Of Socrates his private divel or familiar Spirit . Dionys . in coelest . hierarch . cap. 9 , 10. Ephes . 6. Dionys . in coelest . hierarch . J. Calv. lib stit . 1. c. 14. Edw. Deeri . in lect . upon the Hebrews ▪ reading . 6. Mal. 3.1 . Isa . 14. The opinion of the Thalmudists . Laur. Anan . lib. de natur . daem . 1. Creavit coelum , & terram . Laur. Anan . lib. de natur . Daem . 1. Laur. Anan . lib. de natur . Dam. 1. Laur. Anan . lib. de natur . daem . 1. Instans , viz. punctum temp . nempe individuum Nunc. Euseb . in Eccles . histor . 10000000. Johannes Cassianus in confessione theolog . tripart . J. Cal. lib instit . 1. cap. 14. sect . 8. Mich. And. thes . 107.101 . Idem . thes . 103 , 108. Luk. 15.7 . Luk. 16.22 . J. Cal. lib. instit . 1. cap. 14. 2 Reg. 16.17 . Jud. vers . 6. 2 Pet. 2.4 . Mal Malef. part . 2. quaest . 1. cap. 2 , 3. Mal. Malef. part . 2. cap. 1. quaest . 1. Mich. And. Laur. Anan . Mal. Malef. &c. Author . lib. Zeor . Hammor . in Gen. 2. The gross dulness of many at the Bearing of a spirit named . Aug. in ser . 4. Greg. 29. sup . Joh. Leo pont . ser . 8. Nativit . Eph. 6.11 , 12. 1 Pet. 5.8 . Vers . 9. 1 Cor. 2.14 . Judg. 9.7 , 8 , 9 , 10 , 11 , 12 , 13 , 14. a Exod. 31.1 . b Act. 8.19 . Gal. 3. c Joh. 6.70 . Matth. 16.23 . d 1 Cor. 3. Gal. 3. 1 Cor. 2. 2 Cor. 7. e Luk. 9. 1 Cor. 5. Philip. 1. 1 Thes . 5. f 1 John 4. g 1 Tim. 4. h Ephes . 5. i Esai . 11.2 . k Zach. 12.10 . l Rom. 8.15 . m 1 Cor. 12.8 , 9 , 10 , 11. n Isai . 19.14 . o Isai . 29.10 . p 1 Sam. 28. Hest . 16. q Sap. 15.13 , 29. r Judg. 9.23 . ſ Numb . 5.14 . t Luk. 13.11 . u Mark. 16.9 . x Lev. 26. Prov. 24. Luk. 17. y Mat. 8.16 . Luk. 4.36 . Luk. 7.21 . z Joh. 8.11 . Luk. 8.14 . Levit. 14.7 , 8. Joh. 9.1 , &c. Mat. 4.23 , &c. Mat. 15.28 . Mat. 12.22 . Mal. malef . quaest . 5. pag. 1. * A maxime in Philosophy , as the Sun in aridis & siccis . Joseph de antiquitat . Jud. item de bello Iud. lib. 7. c. 35. Numb . 27.16 . 2 Chron. 18.19 , 20 , 21. Mark. 5.9 . Luk. 8.27 , 28. J. Cal. lib instit . lib. 1. cap. 14. sect . 14. Numb . 11.25 . Acts 16. 2 King. 2.9 . a Judg. 3 , 10. b Chap. 6.34 . c Chap. 11.29 . d Ibid. 14.6 . e Numb . 24.2 . f 1 Sam. 10.6 . g 1 Sam. 16.13 . h Ez●k 11.5 . i 2 Chron. 24.20 . k 1 Chron. 12.18 . l Dan. 5.11 . m Joh. 3.34 . Eccles . 8.8 . For every natural motion is either circular or elementary . Gen. 18. & 19. J. Bod. lib. de dam. 3. cap. 4. Exod. 12.29 . Psal . 104.20 , &c. J. Bod. lib. de daem . 3. cap. 5. Levit. 1. 2 King. 1.2 . Mat. 9.34 . & 12.24 . Mark. 3.22 . Luk. 11.15 . a 2 King. 19.37 . b 2 King. 17.31 . c Hos . 9.10 . Numb . 25.3 . Deut. 4.3 . d 2 King. 19.37 . e Numb . 21.29 . 1 King. 11.33 . f Judg. 16.23 . g 1 King. 11.33 . h 1 King. 11.7 . 2 King. 23.10 . Jer. 32.35 . Joseph . lib. de antiquit . Judaeor . 6. cap. 14. 1 Sam. 7. 2 King. 23. Psal . 96.5 . a Job 40.15 . Job 2.11 . Isa . 27.1 . b Mat. 6.24 . Luk. 16.13 . c Mat. 4.3 . d Matth. 4. John 8.44 . Apoc. 12.9 , 10. e Apoc. 9.11 . f Mark. 5.9 . Luk. 8.30 . g Ephes . 2.2 . h Joh. 14.30 . i Job 41. k 1 Pet. 5.8 . l Joh. 8.44 . m 1 Joh. 3.8 . n Act. 16.16 . o Hos . 4.14 . p Psal . 34.7 . 1 Chr. 21.30 . q 2 Cor. 12.7 . ſ Apoc. 9. t Ezek. 29.3 . u Apoc. 12.3 . x Gen. 3.1 . y Isa . 43.20 . Psal . 96.5 . Juno and Minerva . Cosening gods or knaves . Terra , aqua , aer , ignis , Sol & Luna . Hudgin of Germany , and Rush of England . J. Wier . lib. de praest . daem . 1. cap. 23. Bawdy Priests in Ginnie . Look in the word ( Ob ) lib. 7. cap. 3. A good god and goddess for women . The names of certain Heathenish Gods , and their peculiar offices . A very homely charge . Beasts , Birds , Vermin , Fishes , Herbs and other trumpery , worshipped as gods . Imperial gods and their assistants . The number of gods among the Gentiles . 1 King. 20. 2 Chron. 32. 1 Chron. 16. Judg. 3. 2 Chron. 25. 2 King 23 , &c. Popish gods of Nations . Parish Gods or Popish Idols . See the Golden Legend for the life of S. Bridget . He-Saints and she-Saints of the old stamp , with their peculiar vertues touching the curing of diseases . * For the French-pox or the common kind of Pox , or both ? This would be known . New Saints . Divos vocant Grammatici eos qui ex hominibus dii facti sunt . Cic. de natur . deorum . The Papists see a moth in the eye of others , but no beam in their own . The idolatrous Council of Trent . Exempl . 4. But our Lady spyed him well enough ; as you shall read . The Priests Arse made buttons . Our B. Ladies favour . Greg. 4. dialog . cap 51. Alexand . lib. 5. cap. 23. & lib. 2. cap. 9 , &c. Greg. lib 4. dialog . c. 40. idem . cap. 55. and in other places elsewhere innumerable . Micha . And. thes . 151. Alex. ab Alexand . lib. 4. genealog . dierum . cap. 19. Plutarch . oratione ad Apollonium . Item . Basiliens . in epist . Platina de vitis pontificum . Nauclerus 2. generat . 35. Ambr. ser . 90. de passione Agn. Euseb . lib. Eccl. hist . 5. Niceph. bib . 5. cap. 7. Hieronym . in vita Pau. Theodor . lib. hist . 5. c. 24. Athan. in vita Antho. * Melancth . in Calendar . Manlii 23. April . Marbach . lib. de miracul . adversus Ins . Johannes Rivius de veter . superstit Athan. lib. 99. quest . 11. August . de cura pro mortu . cap. 13. Luk. 16 29. Matth. 17.3 . Luk. 9.30 . Johan . Laur. lib. de natur . daemon . Mich. Andr. thes . 222 &c. Idem thes . 235. & 236. Idem . thes . 226. Th. Aq. 1. pag. quaest . 89. ar . 8. Gregor . in dial . 4. Mich. And. thes . 313 , 316 , 317. Idem . thes . 346. Leo serm . de jejuniis 10. mens . Gelas . in Epistola ad Episc . Mich. Andr. thes . 345. Greg. dial . 4. cap. 1 , 12 , 14. Mich. And. thes . 347. Greg. dial . 4. cap. 11. Mich. And. thes . 347. Mich. And. thes . 341. Idem . thes . 388. Idem . thes . 411. Mal. Malef. J. Bod. &c. Mich. And. thes . 412. Idem . thes . 414. Gen. 3.14 , 15. Gen. 3.1 . 2 Cor. 11.3 . Sap. 2.24 . Gen. 3.1 . Psal . 64.3 . Numb . 8. & 9. Joh. 3.14 . Mat. 23 33. Mat. 10.16 . J. Cal. in Gen. cap. 3.1 . Idem . ibid. Idem . ibid. Idem . ibid. Mat. 10.16 . Isai . 30.6 . Mat. 3.7 . & 12. Luk. 3.34 . & 23 , 33. Gen. 3.1 . Family of Love. J. Cal. lib. instit . 1. cap. 14. sect . 18. J. Cal. lib. instit . 1. cap. 14. sect . 13. Aug. de cura pro mort &c. P. Mart. in loc . com . 9. sect . 14. a 1 Sam. 22. Luk. 8. John 8. Ephes . 6. 2 Tim. 2. 1 Pet. 5. b Col. 1.16 . 1 Cor. 10. Mat. 8. & 10. Luk. 4. c Sap. 1. Apocal. 4. d 1 Tim. 4.4 . e Gen. 1. f Joh. 8.44 . 1 Joh. 3.8 . Edw. Deering , in his reading upon Heb. 1. Reading the 6. Ephes . 6.12 . Col. 2.16 . Matth. 25. 1 Pet. 5. Idem . ibid. Mat. 25.45 . Mal. malef . par . 1. quaest . 5. The crymon of the word Diabolus . The book of W.W. published . At S. Osees 17. or 18. Witches condemned at once . Isai . 30.28 . Zach. 6.5 . Gen. 1.2 . John 3.8 . Eras . Sntar . in dictio Scholast . doctr . lit . S. Erasm . Sar. in lib. loc . & lit . praedictis . Laurent . a Villavicentio in phrasib . script . lit . S. pag. 176. Rom. 8.15 . 1 Cor. 15.15 . John 15.26 . Isai . 44.3 . John 7.38 . John 4.14 . Jer. 23.29 . 1 John 2.27 . Psal . 45.7 . Cyrill . in Evang . Joh. lib 3. cap. 14. Exod. 8.19 . The holy Spirit can abide nothing that is carnal and unclean . Isai . 29.10 . Isai . 19 , 14. Rom. 1.21 , 24. Deut. 28.28 , 29. A question . An answer . A great likelihood no doubt . Judgment distinguished . * Josias Simlerus lib. 4. cap. 5. adversus veteres & novos Antitrinitarios , &c. Mat. 12.31 , 32. 1. Objection . The Scripture doth never call the Holy Spirit God. The 1. answer . A refutation of the antecedent● &c. 2. Objection . Hilarie doth not call the Spirit God ; neither is he so named in the common Collects . The 2. answer . Hilarius lib. 12. de Triade . The place is long , and therefore I had rather refer the Reader unto the Book than to insert so many lines . Collecta in die domin . sanctae Trinit . 3. Objection . The Spirit is not be prayed unto , but the Father only . 3. Answer . The consequent is denied . 1 Joh. 3.1 : 4. Objection . Amos saith , That the Spirit was created . 4. Answer . Spirit in this place signifieth Wind. Amos 4.13 . To create is not him to be made that was not . Euseb . Casariens . lib. 3. adversus Marcemull . Act. ● . 2 . Psal . 51.10 . 5. Objectiun . All things were made by the Son , Ergo the Spirit was also made by him . 5. Answer . Universal propositions or speeches are to be restrained . Joh. 1.3 . 6. Objection . The spirit knoweth not the Father and the Son. 6. Answer . How exclusive propositions , or speeches are to be interpreted . 7. Objection . The Spirit prayeth for us . 7. Answer . The spirit doth provoke us to pray . Gen. 22.12 . Rom. 8.15 . 8. Objection . The Spirit is sent from the Father and the Son. 8. Answer . How the Spirit is sent . 9. Objection . The Spirit speaketh not of himself . The 9. answer . Cyrill . lib. 13. the saur . cap. 3. 10. Objection . 10 Answer . The Spirit proceedeth . Joh. 15.26 . * Such were the Arrians , Tritheits , Samosatenians , &c. Sus magis in coelo gaudet quam fonte sereno . The Heathenish Philosophers acknowledged the Holy Spirit . Cyril . lib. 1. contra Julianum . Marfilius Ficinus in arg . in Cratyl . Plat. Ovid. lib. Metamorph . 1. fab . 5. de gigantib . taelum obfident . Jacob. Sadol . in lib. de laud. philosoph . inscrip . Phedrus . Peter Mart. in loc . com . part . 2. cap. 18. sect , 33. pag. 6.28 . Joh. 14.26 . Joh. 16.14 . & 14.16 . Notes for div A62397-e147120 The reason of this Addition . The nature of Sprits . The original of evil essences . Their Germination . Their Habitation . Their shapes . Their place of pleasure or torment . The cause of their torment . How Magicians deal with them . The Orders of heavenly Beings . That they are not subject to conjurations . What Spirits may be conjured . The nature of the Astral Spirits . Their degrees . Their actions and affections . The distinct orders of starry Spirits . The office of Daemons or Genii . Three ways of enjoying their society . The first way . The second way . The third way of their appearance . Their number . The seven good Angels . The nature of both . The seven evil Genii , and the manner of their appearances . An example . The uncertainty of communicating with Angels . Familiars in the time of the Jews . Several men have wrote and methodized the Art of Conjuration . The spirits of men return again . All men have starry Spirits . What sort of persons most frequently re-appear . The manner and time of their appearance . The reason thereof . The power of Magitians over them . Example . The cause the difficulty and paucity of appearances . More particularly of the same . The nefarious practices of Necromancers in an example . Example . The state of the Starry Spirit . Why the Ghost of Samuel appeared . The opinions of Plato . Of Phythagoras . Of other Philosophers . The Raptures of Lunaticks . Their Entertainments . A strange example . Apparitions before Christianity , were frequent . Why Funeral Piles were instituted . What the want of Burial causeth . The conclusion of this Chapter with an example . Astral Spirits common . The Spirits of the Planets . The Power of the Planets . Spirits the Air. Their Actions . Spirits appropriate to the Spheres . Terrestrial Spirits . Faeries . Lares , and Domestick Spirits . Luridan a famaliar Spirit . Balkin a Familiar . A strange example . Spirits of Woods , and Mountains . Incubi , and Succubi . A froward kinde of Spirit . Example . Example . Janthe a Spirit of the water , Watry Spirits that procreate . Apparitions on the water . Prophetical rivers , and vocal fountains . Example . Spirits in Green-Land . Destroying Spirits . Fiery Spirits . What these Spirits are . Why they delight in the fiery element . Spirits that burn Cities . Their food and pastime . Why they delight in the fiery quality . Astral Spirits ministers to the devill . Why the devil requires their help . Subterranean Spirits . Spirits of the Mountains , Caves , and Tombs . Spirits of hidden Treasures . The nature of such Spirits . Spirits that infest Mines and Miners . An Example of a turbulent Spirit . Conclusion . What this Chapter treats of . The place of hell or the habitation of devils . Illustrated by a similitude . The differerence betwixt heaven and hell . How the Devils can come into this World. The great difficulty of their appearance . The cause of few appearances now . The Devils power in the time of the Law. His power under Christ in the flesh . Under Christianity . Under Apostacies . Under Idolatry . How power in new discovered Lands . His power in America . The variety of Conjurations according to the Countries . Why few are able to raise Spirits . The Names of Devils in the time of the Law. Their Names in China . In the East-Indies . Tartaria . Greece . Italy . West Indies . The nature of their Names . The names of of Devils in Scot. The names of Damned souls . Whence the names of Devils are . The names of Devils in the Kingdom of Fiacim . The Shapes of Devils . As they appear to Magicians in the highest ranks . In the lower orders . That the Devils are answerable to the unclean Beasts . The shapes of Damned Souls . Their times and seasons . Their places of appearance . When Tempests reign . According to the situation of Regions . Their Ranks and Orders . In three distinctions . Their numbers . Their natures and properties . Their torments . The Variety thereof . The Nature thereof . Their torment in the source of Anger . In all the five Senses . By their acquaintance on earth . The Nature of Hell. The food of Devils . Their food in the Astral source . Their Speech . What Language they affect . Their unconstancy . Their Power . When they are called up . Fumigations made unto them . The Conclusion . Shews before Spirits appear . A Relation of a Magician . His Actions . Another Magician . What Charms are . Pentacles . Their force . Telesms . For Diseases . Fumigations . For Saturn . Jupiter . Mars . Sol. Venus . Mercury . Luna . Why such Ceremonies are of force . Charms . Natural Operations . Places ascribed to the seven Planets . Spells . Secret Conclusions . The Candle of life . That Characters are compacts . The force of Words and Characters . The vanity of Conjuration . By Similitude . Exorcising , or casting out . Like desires its like . Nothing is compelled by contraries . Of Images of Wax , and what is wrought by them . Further concerning Images . Of Images provoking Love. Forms of Charms in Tartary . The tying of the Point . Charming by the Sive . By Bottles , Skins , Letters , Cords , Lots . Transplantation , Ceremonious . And meerly natural . Magical Instruments : Their matter , Substance , And Form. The Conclusion .