The hierarchie of the blessed angells Their names, orders and offices the fall of Lucifer with his angells written by Tho: Heywood

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? 'tis 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 'twas 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. 'Tis 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 'twas, 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 'twas 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 theres 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; 'Tis 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 ith' 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 'tis, 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 'tis 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, 'Twas 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 'tis, 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 'tis (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 ('tis 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 'tis, 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, 'tis 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, 'tis more and more illustrous. This Knowledge more perspicuous is and cleare In the first Chorus, than it doth appeare Ith' 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 'tis 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.

Notes

• Angeli in quot Choros diui∣duntur.
• The first Cho∣rus.
• The Seraphim and his office.
• The Cheru∣bim.
• The Thrones.
• Dominions.
• Vertues.
• Potestates.
• Principates.
• Arch-Angels.
• Angels.
• The Offices of the three Ternions.
• Quomod. An∣gel. Chori sunt Concatinati.
• Of such as hold there are no Angels or Spirits.
• The opinion of the Peripa∣teticks.
• Natura Intelli∣gilis.
• Their opini∣ons 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 A∣chiba concer∣ning Spirits.
• The opinion of two learned Rabbies, con∣cerning Amor & Odium.
• Their reason of this Anti∣pathie.
• The Effect of these exprest in King Ferdi∣nand.
• The Effect proued in Iudges.
• This is allead∣ged by Doctor Strozza, lib. de Natur. Mag. of some particu∣lar men whom he had obser∣ued in Italy in his time.
• The Effect proued in Princes.
• A true story.
• Of Poets and Poetry.
• A Meditation of Death.
• Thersites defor∣med, and Ne∣reus 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 Bew∣mont.
• William Shake-speare.
• Beniam. Iohn∣son.
• Iohn Fletcher. Iohn Webster, &c.
• In his Elegy intitled: quam misera sit con∣ditio docentiū literas huma∣niores. &c.
• Poenia is Pau∣pertas: or of pouerty. Read Aristophanes in his Lenady. called Platus.
• Apollo who kept Admetus his Cattell.
• Epigram. eius¦dem. inscrip. ad amicos. Nemo∣meos ci••eres violis fragrali¦bus ornet. &c.
• A reason giuen of the premis∣ses.
• Spirits Satur∣nine & Iovial.
• Mercuriall Spiri••••.
• Of the essence of Angels.
• Arist Ethi••. cap 9.
• The Platonists difference be∣twixt gods and Demons.
• Psal. 8. Minu∣isti eum paulo minus ab An∣gelis.
• Tertullian, lib. de carn. Christ. Orig. periarc. cap. 2.3.
• Gen. 6.
• Psellus, Apul. Philoponus, Meru••a, Olim∣piodor Gau∣dentius. &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 vn∣der Pope In∣nocent the third.
• Iohn Cap 4.
• The number of a Legion.
• S. Gregory ex∣pounded.
• A returne to th•• first po∣sition.
• Zach. 1.2.
• S. Aug. de Cog∣nitione verita∣tis. 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 Qua∣ternion.
• The second Quatern.
• The third Quatern.
• The fourth Quatern.
• Foure Angels ouer the foure Elements.
• The sentence of the Councel against the Schismaticks.