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

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. * 1.1In three most blessed Hierarchies th'are guided, And each into three Companies diuided: * 1.2The first is that in which the Seraphims bee, Cherubims, Thrones; distinct in their degree. * 1.3The 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. * 1.4The 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. * 1.5The 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. * 1.6Dominions, th' Angels Offices dispose; * 1.7The Vertues (in the second place) are those That execute his high and holy Will: * 1.8The? 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. * 1.9The Principates, of Princes take the charge, Their power on earth to curbe, or to enlarge; * 1.10And these worke Miracles. Th'Arch-Angels are Embassadors, great matters to declare. * 1.11Th'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; * 1.12The 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,* 1.13 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,* 1.14 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. * 1.15Besides, 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: * 1.16The 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,* 1.17 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.* 1.18 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,* 1.19 By their euents, that such about vs raine, To warne vs of the future. Thus we read; Simonides finding a body dead,* 1.20 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

* 1.21Can 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. * 1.22Brutus 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. * 1.23'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. * 1.24Nay 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. * 1.25Amilcar, 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* 1.26 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* 1.27 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,* 1.28 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 * 1.29 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 * 1.30But there are such to leade vs in and out. * 1.31In 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; * 1.32All 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. * 1.33But 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 * 1.34Rabbi 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* 1.35 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* 1.36 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. * 1.37King 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. * 1.38Hence comes it, that some Iudges are not cleare. When Malefactors at the Bar appeare. Of this they are made conscious, when theres brought * 1.39Euidence '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:* 1.40 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* 1.41 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* 1.42 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. * 1.43Mans 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. * 1.44Thersites 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?* 1.45 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,* 1.46 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:* 1.47 So Livius Andronicus, Epicus:* 1.48 And Lucius Accius syrnamed Tragicus. &c.* 1.49 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. * 1.50Greene, 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. * 1.51Marlo, renown'd for his rare art and wit, Could ne're attaine beyond the name of Kit; Although his Hero and Leander did * 1.52Merit addition rather. Famous Kid * 1.53Was 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. * 1.54Tom. Nash (in his time of no small esteeme) Could not a second syllable redeeme. * 1.55Excellent Bewmont, in the formost ranke Of the rar'st Wits, was neuer more than Franck. * 1.56Mellifluous Shake-speare, whose inchanting Quill Commanded Mirth or Passion, was but Will. * 1.57And famous Iohnson, though his learned Pen Be dipt in Castaly, is still but Ben. * 1.58Fletcher 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;* 1.59 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,* 1.60 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;* 1.61 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.

* 1.62None 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,* 1.63 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'* 1.64 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,* 1.65 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,* 1.66 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. * 1.67Much 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. * 1.68All 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) * 1.69Thou mad'st him than the Angels little lesse. Some would allow them Bodies: and of them, Tertullian one; another, Origen. * 1.70From Genesis: The Sonnes of God ('tis there) Seeing Mens Daughters, and how faire they were, Tooke them to be their Wiues. Now both agree, * 1.71That 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:* 1.72 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,* 1.73 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:* 1.74 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. * 1.75When 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. * 1.76But 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,* 1.77 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* 1.78 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.* 1.79 If there be any of Saint Gregories mind, To thinke that Angels are to Place design'd?* 1.80 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. * 1.81To 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. * 1.82This 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 * 1.83What 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. * 1.84The 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, * 1.85Because '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,* 1.86 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* 1.87 Before th' Almighty, prest at his command;* 1.88 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,* 1.89 and three Meridionall. Chaoz the first great Easterne Power they call, Whose Prince Malthidielis, and he swayes all That doth belong to Aries:* 1.90 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. * 1.91The 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. * 1.92The 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. * 1.93The 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, * 1.94That 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: * 1.95Of 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, Histori∣call, Apothegmaticall, Hierogriphicall and Emblema∣ticall Obseruations•• touching the further illustra∣tion 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 Cha∣racter 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,* 1.96 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 su∣perior Deitie; what doth hee lesse, than sleight and vilifie the weakenesse and deficiencie of all such Idols on whom Diuine ho∣nors 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,* 1.97 was no other, than his Grace and Goodnesse, in which he conti∣nued from all eternitie, and so he might haue done, without the helpe, seruice, or ministerie of any Angell or Creature whatsoe∣uer, which neither to the ornament, conseruation, or augmentati∣on of his Diuine Nature, can adde or detract. And that his Al∣mightinesse was pleased to vndergo this great Worke of the Cre∣ation, 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 Good∣nesse 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 be∣hold the majestie of the Heauenly Father. And according to Saint Augustine, they were created Immortall, Beautifull, Inno∣cent, Good, Free, and Subtile, resembling a far off the Essence of God himselfe.

Saint Basil saith,* 1.98 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 per∣sist, and so vnchangeably shall to all eternitie. And Saint Augu∣stine 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 con∣ferred vpon them: but they desire that Hee onely should be ado∣red by vs, by whose illumination, they reioyce, that wee shall be∣come partakers of their blessednesse. Therefore they are to be ho∣nored for imitation, but not worshipped for Religion. And af∣ter, 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 writ∣ten, 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 celebra∣ting of his owne glory,* 1.99 (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 Ser∣uants that do his pleasure.) But also when he employeth them to de∣liuer 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 de∣stroy it.* 1.100 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.* 1.101 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 appea∣red 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 bo∣dily, 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 Baalze∣bub 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 & peo∣ple: 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 phan∣tasmain somno factum: i.* 1.102 A Dreame is a phantasie begotten in the sleepe. Chrisippus the Philosopher after this manner; It is a dis∣cerning or explaining force,* 1.103 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 punish∣ment ensuing; but for the other not.

Thales being asked,* 1.104 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 fi∣ction 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 re∣semblance 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,* 1.105 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: nei∣ther 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, Gaudia{que} 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 S^r 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,* 1.106 I come to History. Aristotle writeth of one Eude∣mus of Cyprus, his familiar friend; who trauelling to Macedo∣nia, 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 Physiti∣ons, 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 re∣stored 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 resto∣red 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 Si∣cilie 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 Coun∣trey, or into his hands againe who first leant it.

The father of Galen the excellent Physition,* 1.107 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,* 1.108 saw (as hee thought) in his depth of rest, Iupiter deliuering into the hand of a Childe the En∣signe

of the Roman People: and the next night after, hee saw the same child hugged in the bosome of the god. Whom Catulus of∣fering to pull thence, Iupiter charged him to lay no violent hands on him, who was borne for the weale and preseruation of the Ro∣man Empire. The very next morning, when Q. Catulus espied by chance in the street, Octavianus Augustus, (then a childe) and per∣ceiuing 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.

* 1.109A 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 cau∣sing the Areopagitae, (i. the Optimates of the City) to be assem∣bled, he told them the whole circumstance before related. Who vpon no other euidence, summoned the party to make his appea∣rance: 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.

* 1.110Alexander 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 mo∣ther expired.

* 1.111Iovius reporteth, That Sfortia, Anno 1525, in a mornings slum∣ber dreamed, That falling into a Riuer, he was in great danger of drowning: and calling for succour to a man of extraordinary sta∣ture 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 re∣garded 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.

* 1.112The 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;* 1.113 Iustine and Plutarch relate of him, That a lit∣tle before his death, (which happened by the immanitie of Tis∣menius and Bag••as, sent from Critia) dreamed, That he was cloa∣thed 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,* 1.114 remembred by He∣rodotus 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 fa∣therly 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 wea∣pons, (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 destroi∣ed) the noble Prince by much importunitie and intercession ob∣tained 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 assem∣bled, were intentiue on the pursuit of the Beast; one Adrastus ai∣ming 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;* 1.115 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 Chal∣lenger) into a Gallery next vnto the place where Aterius and his friends were seated as spectator: Whose face hee no sooner be∣held, 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.

* 1.116Cambyses King of Persia, saw in a Vision his brother Smerdis sit∣ting 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 Ma∣gition 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, Themisto∣cles, Alexander Aphrodiensis, Livy, AElianus, and others. As of Pto∣lomeus besieging Alexandria. Of Galen himselfe, Lib. de venae Se∣ctione. Of two Arcadians trauelling to Megara.* 1.117 Of Aspatia the daughter of Hermilinus Phocensis, who after was the Wife of two mighty Kings; Cyrus of Persia, and Artaxes: whose history, Elia∣nus, de Varia Historia,* 1.118 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.

* 1.119To the further confirmation that there are Spirits, I hold it not amisse to introduce some few Histories concerning Predicti∣ons. The Emperor Nero asking counsel of the Diuell,* 1.120 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.

* 1.121The 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 endange∣red 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,* 1.122 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 an∣swer, 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 Impe∣riall Purple. Dioclesian smiled, and receiued it from her as a de∣li••ement or scoffe, because hee had before bated her of her recko∣ning. Yet after that time hee tooke great delight in the hunting and killing of Boares. But diuers Emperors succeeding one ano∣ther, and he finding little alteration in his fortune; hee was fre∣quently 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 po∣tent 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 apprehen∣ded 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 conclu∣ded 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 com∣mending it for an act of justice, without further deliberation, sa∣luted him by the name of Emperor.

I haue read in the Chronicle of France, concerning one of the French Henries,* 1.123 That Gonvarus an Italian Astrologer hauing cal∣culated his Natiuitie, wrote vnto him about fiue yeares before the

strange disaster of his death happened, That the Starres and Pla∣nets threatned him in the one and fortieth yeare of his age, with a dangerous wound in the head, by which he should be strooke ei∣ther 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 so∣lemne 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 con∣cluded 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 Tour∣nament 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 mo∣ther 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.

* 1.124Plato was of opinion, That children are no sooner born, but they haue one of those Spirits to attend them, which doth first copu∣late and conioyne the soule vnto the body: and after being grown vnto some maturitie, teach, instruct, and gouerne them. The Aca∣demiques held,* 1.125 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,* 1.126 predicted victorie against the Magnesians; which fell out accordingly. And Possi∣donius telleth vs, That a Rhodian dying,* 1.127 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 pre∣diction.

Porphirius was of opinion,* 1.128 That not one onely, but many Spi∣rits or Genij had the charge of one and euery man: one hauing care ouer his health, another indulgent ouer his beauty and fea∣ture; another to infuse into him courage and constancie, &c. But Iamblicus was of a contrarie assertion, affirming, That many nee∣ded not, when one being of so pure and refined a nature was suffi∣cient.

Some haue affirmed Spirits to be of diuers qualities, & there∣fore 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 for∣titude; the Ioviall, to prudence; the Venereall, to lust; the Mer∣curiall, 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,* 1.129 or Genius of Socra¦tes, 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 Daemoni∣um 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 ex∣plaine vnto him things present, and reueale vnto him things fu∣ture. Socrates himselfe confessed that hee saw it sometimes, but seldome, yet heard it often.

He dissuaded Charmiades the sonne of Glaucus,* 1.130 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 follow∣ed 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 Ephe∣sus.

Saint Augustine in his booke De Cognitione verae vitae, is per∣suaded, 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 a∣nother 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. Ac∣cording with that in Ecclesiasticus, Cap. 39. vers. 28. There be Spi∣rits that are created for vengeance, which in their rigour lay on sure strokes: in the time of destruction they shew forth their power, and ac∣complish 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 commande∣ments; 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 abi∣litie to do nothing. Otherwise, those that are malignant & euill, would in their rabies and fury destroy all Gods creatures in a mo∣ment. 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.

* 1.131Rabbi 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 li∣ued, 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, be∣ing 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 opi∣nionated: Not possible it is, That Spirits, created by God im∣mortall and incorporeall, should be any way obnoxious to extin∣ction or death. More credible it is, that these were meere phan∣tasies 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,* 1.132 to giue answer to the Sadduces and others, who obstinately af∣firme, That Moses in his Booke of the Creation made no menti∣on at all of Spirits or Angels. When as Saint Augustine (contra∣rie 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 capa∣ble of their incorporeall Essence; he was the more chary to giue them plaine and manifest expression. Moreouer, it may be sup∣posed, That if the discreet Law-giuer had told them of their Di∣uine 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 him∣selfe 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 a∣misse to be discoursed of the other, Death; and to amplifie that in the Prose, which in the Verse was onely mentioned.

Cicero calleth Death,* 1.133 the yonger brother of Sleepe; which be∣ing 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 af∣ter 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. 'Tis 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 en∣tertaine it with patience: Thou canst not fly the necessitie there∣of, 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 feare∣lesse, 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 calami∣tous, 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, especi∣ally of death; which (if nothing else) the very necessitie thereof, and the common equalitie with all Mankind, ought to make tol∣lerable.

First diligently thinke with thy selfe, That before thou diest, all thy vices die in thee. And next, That thou makest a consum∣mation 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 pe∣riod, perisheth; for yesterdayes life is this day wanting, and to∣morrow, this dayes being hath ceased to be: nay euen this day which wee breath, wee diuide with Death; for it is the very mo∣ment 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 feareful∣ly 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 ri∣diculous 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 fre∣quented 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 Reuel∣lings? Where be the Captains of Armies? Champions, Iudges, Tyrants? are not all Earth, Dust, and Ashes? and their magnifi∣cence and memorie in a small Tombe and short Epitaph contai∣ned? 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 Time∣rous; 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, Mer∣cury: 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* 2.1 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* 2.2 Haue safe transportage? Marry thus I say;* 2.3 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 to'appeare Naked, or else they get no passage here. It shall be done: What's he comes first?* 2.4 'Tis I. Menippus; see, my Scrip I haue layd by,* 2.5 My Cloake and Staffe too I haue cast aside, And keepe no rag my nakednesse to hide. Menippus? good man enter; whom to grace* 2.6 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* 2.7 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* 2.8 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? * 2.9I'am Lampichus the Tyrant. * 2.10Why'at thy backe Hast thou so many bundles, which may cracke Our crazy Bottome? * 2.11Is 't not fit, a King, Where er'e he trauels should such portage bring, As to his state belongs? * 2.12Vncrowne thy head; Such Ornaments belong not to the Dead. * 2.13Behold, my Riches I aside haue cast. * 2.14But 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. * 2.15I request Onely my Crowne, and Couch whereon to rest. * 2.16It no way can be granted. * 2.17Bee't so then: What now remaines? * 2.18Thy crueltie tow'rds men; Thy madnesse, wrath, direptions: These, and all Like vnto these. * 2.19Behold I haue let fall, And now am naked. * 2.20Enter. What art thou, So fat and corpulent? * 2.21Hermes, allow Me place with them: I am Damasius, hee Most fam'd for Wrestling. * 2.22Ev'n the same I see, Whom I haue oft view'd with no common grace, Returne a Victor from the Wrestling place. * 2.23'Tis true, ô Mercury, behold me bare, And quite dis-roab'd. * 2.24And 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, 'Twill drowne vs all. Nay more than that, lay by

Those Crownes and Bayes. I shall do't instantly:* 2.25 And now am like the rest. I see 'tis right:* 2.26 'Tis 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* 2.27 Dis-robe them all. Stay; ere you waft together,* 2.28 Arm'd? and a Trophy? Why are these brought hither? Because in deeds of Armes I did excell,* 2.29 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:* 2.30 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. 'Tis a Philosopher, ô Hermes, full* 2.31 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:* 2.32 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? * 2.33All these I haue cast off, since I haue heard Your seuere imposition. * 2.34But that Beard Hairy and rough, which makes him still seeme graue (Of three pound weight) we from his chin must shaue. * 2.35Well spoke; see't done. * 2.36Who must my Barber be? * 2.37Who but Menippus? And now take to thee This Shipwrights Axe; lay 't on a planke, and draw His chinne to the full length. * 2.38Me thinkes this Saw Were better far, 't will make him looke precise And Formall. * 2.39No, that Hatchet let suffice. * 2.40Wondrous! 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? * 2.41By 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. * 2.42Stay, Stay, beneath his arme-pits lies obscur'd What in the barge will neuer be endur'd. * 2.43Menippus, what? Smooth oily Flattery, such * 2.44As in his life time did auaile him much. * 2.45'Tis 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? * 2.46All 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.* 2.47 The fastned cords vnbinde;* 2.48 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.* 2.49 Fye,* 2.50 Beleeue him not, ô Hermes, 'tis a lie; 'Tis somewhat else he grieues at. What? Canst tell?* 2.51 Because after full Feasts he cannot smell;* 2.52 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,* 2.53 Is not to thee Death tedious? Can it be?* 2.54 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? 'Tis loud indeed, but comes from sundry places:* 2.55 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. * 2.56Not 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. * 2.57Menippus 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. * 2.58Saile 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;* 2.59 said vnto him, Why, fond man, dost thou call vpon that, which though vncalled for, will come vpon thee?

* 2.60Musonius 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 ac∣cordingly; for not long after he fell into the hands of the thirtie Tyrants,* 2.61 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 A∣thenians, 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 volun∣tarie death.* 2.62 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.* 2.63 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 Gene∣ration 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* 2.64 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.

* 2.65I 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.

* 2.66Of 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 'tis 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.

* 2.67Antonius 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 Monu∣ments after his death,* 2.68 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 a∣mong 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 reuea∣led, 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; tra∣uelleth with vs, dwelleth with vs, &c. The greatest Orators made vse of Poëms, both for the strengthning of their Causes, and or∣nament of their eloquence; as we may reade in Cicero, Asinius, Hör∣tensius, and others; who frequently quoted the ingenious Phra∣ses and graue sentences of Ennius, Pacuvius, Lucillius, Terentius, Cae∣cilius, &c.

Euripides the sonne of Muesarchides and Clito,* 2.69 his father was no better than a Victualler, and his mother got the other part of their liuing by selling of sallads,* 2.70 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,* 2.71 and bore the prime office of Magistracie in the city where he liued.* 2.72 The Poet Aratus (in Grammar the schol∣ler 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,* 2.73 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.* 2.74 Cherilus Samius liued about the 63 Olympiad, and was no more than Ser∣uant vnto Herodotus the Historiographer; who writing the Ex∣pedition 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,* 2.75 borne amongst the Leontini in Sici∣ly, was endeared to Critias and Alcibiades in their height of For∣tune; and to Pericles and Thucidides, in the extremitie of his age. Caius Manilius was the first that wrot any Astrologicall Poëm in Latine;* 2.76 which he dedicated to Augustus Caesar, and by him was greatly respected and rewarded.* 2.77 Lenaeus a freed-man of Pompeys, (but after his friend and companion in all his expeditions) survi∣ving his Lord; because Salust the historiographer had spoken bit∣terly against him after his death, hee inueighed against him in a most sharpe Satyre, calling him Lastaurus Lurchon, Nebul•• popina∣rius, and Monstrous both in life and historie; and moreouer, a manifest Theefe, from Cato and diuers other antient Writers. Me∣nander,* 2.78 a Comicke Poet of Athens, who writ fourescore in num∣ber, had great honours done vnto him by the Kings of AEgypt and Macedon.* 2.79 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,* 2.80 and borne in a City called Anazarbum: The Roman Emperour Severus being inuested before the City, and after pa••le, being con∣gratulated both by the Optimates and Plebe; he was onely neg∣lected 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, de Piscibus•• which after the death of the em∣perour Severus, he dedicated to his sonne Antoninus•• for which Worke hee was recalled from exile, and to recompence his inju∣rie, for euery verse in his Poëm he guerdoned him with a piece of gold. But soone after, returning with his father into his Coun∣trey, 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 reue∣rence, because the Muses themselues teach them their songs, and are enamoured both of their profession and them. But I had al∣most forgot my self: for in proceeding further, I might haue fore∣stalled 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 Novis∣simi 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* 2.81 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* 2.82 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* 2.83 Of those faire fields his Father left;

And in the flourishing state of Rome, In Caesars Stable serv'd as Groome. * 2.84Though Ovid next Augustus dwelt, Yet he as great disaster felt; And dy'd exil'd amongst the Geats: (No better, Fate the Muse entreats.) * 2.85Though all men Horace did commend, In populous Rome he found no Friend, * 2.86Saue one, Mecaenas. Hesiod, borne In wealthy Cuma; hauing worne * 2.87A 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. * 2.88Lynus, who for his Bookes compil'd, Virgil, The Son of Phoebus styl'd; And whom the Muses long had cherisht; * 2.89By much incenst Sagipta perisht. * 2.90Antipater 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. * 2.91Bassus 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. * 2.92Lisimachus such want did feele, That he was forc'd to turne a Wheele For Rope-makers. The like we reede * 2.93Of famous Plautus; who to feede His empty stomacke, left his Quill, To toile and labour at the Mill. * 2.94Calisthenes, 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, * 2.95Quintus 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;* 2.96 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)* 2.97 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* 2.98 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* 2.99 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,* 2.100 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 misera∣bly; 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 neg∣lect, 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 par∣ticularly 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,* 2.101 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 pur∣pose:

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.

* 2.102Pertinent 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 per∣forme. 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 Pla∣nets, 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,* 2.103 the Theologists are of opinion, That they are not of power to destroy any one Element, or to peruert that constant or∣der 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 Tem∣ple; 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,* 2.104 That the Angell of the Lord tooke the Prophet Habba∣cuck (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 An∣gell, 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.* 2.105 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 appoint∣ment which he had made, to make merry with some of his ac∣quaintance and friends.

Iamblicus a notorious Inchanter hauing sacrificed vnto the Di∣uell,* 2.106 was raised vp ten cubits from the earth, seeming (to the won∣der and amasement of all there present) to walke in the aire. And as Evanippus testifieth of him, his garments were strangely alte∣red, appearing as if they had been newly dipt in a thousand sundry glorious colours.* 2.107 Iohannes Teutonicus a Cannon of Halbersted in Germanie, hauing by art Magicke performed many strange pre∣stigious 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,* 2.108 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 in∣struction,

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 Iu∣piter 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 there∣fore 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 Prin∣ces and chiefe Magistrates, all the fire was extinct; and then one Euchides of Plataea, a man of an vnbeleeuable swiftnesse (af∣ter 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 in∣stantly 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.

* 2.109I haue read of a noble Centurion in the lower part of Germa∣nie, of great opinion and estimation with the people, for his ap∣proued goodnesse and knowne honestie; who reported this Dis∣course 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 a∣stonishment 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 Centu∣rion 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 as∣ked 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 horse∣men 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 inten∣ded 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 mo∣ment: 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 jour∣ney, and what he had seene in the Holy City; describing punctu∣ally 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, stai∣ned with bloud; but told him, if at any time it were foule or dur∣tie, 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 Tor∣ments.

* 2.110Boccatius writeth the historie of a Nobleman of Insubria, who vndertaking a journey, or rather Pilgrimage, to Ierusalem, to ac∣complish a Vow before made; at the parting with his wife, left her a Ring, with a constant condition and couenanted vowes be∣twixt them, That if he returned not to claim it before the expira∣tion of three yeares, she should haue free leaue and liberty to be∣stow 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 Out∣lawes and Robbers, rifled, taken prisoner, and after carried into AEgypt; where in processe of time being brought before the Em∣perour and examined, he told him (and truly too) that he was son to a Nobleman of such a Country; who when he himselfe in per∣son (disguised) trauelled to discouer some parts of Christendom, at his owne house gaue him courteous and honorable entertaine∣ment. 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 ho∣nour 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 melan∣choly: 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 Magi∣tian to be called, and sollicited him, with the vtmost of his skill to further the desires of his Friend•• The Necromancer caused in∣stantly 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 Fy∣cina his owne city, and there left in the Cathedrall Church neere to the high Altar: This was in the night. Now early in the mor∣ning 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 ter∣rified, 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 ha∣bit, 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 be∣ing 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,* 2.111 though I might select and cull out many histories both from Bodinus and Wyerius: yet because they haue passed tho∣row the hands of many; I will rather make choice of some few, gathered out of Authors lesse read, and not altogether so vulgar∣ly knowne.

Bartholomaeus Spinaeus Master of the holy Pallace,* 2.112 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 deman∣ded of her how she came thither? where her cloathes were? and the cause of her comming? The poore Guirle being much asha∣med, 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 mo∣ment; 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 fin∣ding mee here. Who no sooner saw mee, but shee began grie∣uously

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 soo∣ner 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 Fa∣ther Inquisitor of the place, where the mother of the Guirle his Kinswoman liued in good reputation, and no way suspected; be∣fore 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, on∣ly with a malicious intent to kil that yong childe; but she found him alwayes at her arriuall so protected by the blessings & pray∣ers of his deuout and religious Parents, that she had no power at all ouer him, &c.

* 2.113To 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 there∣fore 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 ease∣ment, 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 con∣firme 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 ca∣rousing 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 cal∣led 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 him∣selfe, he opened vnto the Count all the manner of the particular circumstances before related: which though at first they appea∣red

incredible, yet vpon more mature consideration hee was dis∣missed, but conditionally, That he call his wife in publique que∣stion, with the rest of her Associats. Which he accordingly did, and brought them before the Inquisitor; to whom, after examina∣tion, they confessed not onely that, but many other more notori∣ous 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, remem∣breth 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 Inquisi∣tor, many of these Inchantresses and Witches were brought be∣fore 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. Not∣withstanding 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 cud∣gell 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 condi∣tion, That she would b••ing him to be present and an eye-witnesse of their abhominable ceremonies vsed in their nightly Conuen∣tions; which shee faithfully promised, and so they were reconci∣led. 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 Di∣uell, 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 vi∣ctuals, which somwhat distasted him, as not being wel seasoned: therefore looking about him for salt, but spying none vpon the ta∣ble, 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 coun∣trey 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 home∣ward. 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 ex∣tremitie of the Law prouided for offences of that execrable na∣ture. 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 intelli∣gence (almost in an instant) of things done in the farthest and re∣motest 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,* 2.114 and was slain in the bat∣tel, 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 fif∣teene hundred miles.

And Cedrenus writeth,* 2.115 That when Adrianus Patricius was sent by the Emperour Basilius to war against the Carthaginians; be∣fore 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 Syra∣cusa 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,* 2.116 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 Constan∣tinople. 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,* 2.117 That Partharus sonne to the King of the Longobards, being expelled from his Countrey by the vsur∣pation

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 trou∣bled 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,* 2.118 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 remem∣bred vnto vs,* 2.119 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, re∣mained 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 exami∣ned, 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,* 2.120 knew in the same houre, of all the machinations and plots inten∣ded 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 ma∣ny 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, con∣tracting 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.* 2.121 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:* 2.122 Prius complexionem, vnius cuiusque Adversarius perspicit, & tunc tentationis laqueos expo∣nit: 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 constituti∣on, another sad and melancholy, another timerous and fearefull, a∣nother proud and haughty. Therefore that hee may the more se∣cretly and cunningly intrap them, he frameth his deceptions sui∣table with their conditions; and because pleasure hath proximi∣tie with mirth, to him that is giuen to mirth hee proposeth ryot and luxurie; and because sadnesse is prone to anger, to such he of∣fereth the cup of dissention and discord: and because the Time∣rous 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 praeti∣um est,* 2.123 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 Par∣menio 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 co∣lours, cloaking Hate, with Holinesse; ambitious Gain, with shew of good Gouernment; Flatterie, with Eloquence: but whatsoe∣uer 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 de∣ceitfull 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 * 2.124he 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, & inconfu∣se Trinus in Vnitate.

Leo Pap.

Notes

• * 1.1

  Angeli in quot Choros diui∣duntur.
• * 1.2

  The first Cho∣rus.
• * 1.3

  The Seraphim and his office.
• * 1.4

  The Cheru∣bim.
• * 1.5

  The Thrones.
• * 1.6

  Dominions.
• * 1.7

  Vertues.
• * 1.8

  Potestates.
• * 1.9

  Principates.
• * 1.10

  Arch-Angels.
• * 1.11

  Angels.
• * 1.12

  The Offices of the three Ternions.
• * 1.13

  Quomod. An∣gel. Chori sunt Concatinati.
• * 1.14

  Of such as hold there are no Angels or Spirits.
• * 1.15

  The opinion of the Peripa∣teticks.
• * 1.16

  Natura Intelli∣gilis.
• * 1.17

  Their opini∣ons confuted.
• * 1.18

  And these Creatures, the Angels.
• * 1.19

  Angels and Spirits proued from dreames.
• * 1.20

  The Dreame of Simonides.
• * 1.21

  Sylla a noble man in Rome.
• * 1.22

  Sabellicus.
• * 1.23

  Calphurnia the wife of Iulius Caesar.
• * 1.24

  Caesars dream.
• * 1.25

  Amilcars dreame.
• * 1.26

  Pa••sanias, of Socrates.
• * 1.27

  Examples from the Old Testament.
• * 1.28

  Examples from the New Testament
• * 1.29

  If the later Herod were called a Fox; the former who slew the young Infants may carrie a worse title.
• * 1.30

  Angels.
• * 1.31

  Angels visible.
• * 1.32

  Evill Spirits.
• * 1.33

  Digression:
• * 1.34

  The opinion of Rhabbi A∣chiba concer∣ning Spirits.
• * 1.35

  The opinion of two learned Rabbies, con∣cerning Amor & Odium.
• * 1.36

  Their reason of this Anti∣pathie.
• * 1.37

  The Effect of these exprest in King Ferdi∣nand.
• * 1.38

  The Effect proued in Iudges.
• * 1.39

  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.
• * 1.40

  The Effect proued in Princes.
• * 1.41

  A true story.
• * 1.42

  Of Poets and Poetry.
• * 1.43

  A Meditation of Death.
• * 1.44

  Thersites defor∣med, and Ne∣reus the faire Greeke, whom Homer loued.
• * 1.45

  The honour due vnto Poets
• * 1.46

  The honour done to Poets of old
• * 1.47

  A Satyricall poet.
• * 1.48

  An Epick poet
• * 1.49

  A Tragicke poet.
• * 1.50

  Rob. Greene.
• * 1.51

  Christ. Marlo.
• * 1.52

  Thomas Kid.
• * 1.53

  Thom. Watson.
• * 1.54

  Thomas Nash.
• * 1.55

  Francis Bew∣mont.
• * 1.56

  William Shake-speare.
• * 1.57

  Beniam. Iohn∣son.
• * 1.58

  Iohn Fletcher. Iohn Webster, &c.
• * 1.59

  In his Elegy intitled: quam misera sit con∣ditio docentiū literas huma∣niores. &c.
• * 1.60

  Poenia is Pau∣pertas: or of pouerty. Read Aristophanes in his Lenady. called Platus.
• * 1.61

  Apollo who kept Admetus his Cattell.
• * 1.62

  Epigram. eius¦dem. inscrip. ad amicos. Nemo∣meos ci••eres violis fragrali¦bus ornet. &c.
• * 1.63

  A reason giuen of the premis∣ses.
• * 1.64

  Spirits Satur∣nine & Iovial.
• * 1.65

  Mercuriall Spiri••••.
• * 1.66

  Of the essence of Angels.
• * 1.67

  Arist Ethi••. cap 9.
• * 1.68

  The Platonists difference be∣twixt gods and Demons.
• * 1.69

  Psal. 8. Minu∣isti eum paulo minus ab An∣gelis.
• * 1.70

  Tertullian, lib. de carn. Christ. Orig. periarc. cap. 2.3.
• * 1.71

  Gen. 6.
• * 1.72

  Psellus, Apul. Philoponus, Meru••a, Olim∣piodor Gau∣dentius. &c.
• * 1.73

  The Fathers who opposed the former in this point.
• * 1.74

  Reasons to proue Angels incorporeat.
• * 1.75

  Two Arabian writers.
• * 1.76

  The solution of the former doubts.
• * 1.77

  This Councel was held vn∣der Pope In∣nocent the third.
• * 1.78

  Iohn Cap 4.
• * 1.79

  The number of a Legion.
• * 1.80

  S. Gregory ex∣pounded.
• * 1.81

  A returne to th•• first po∣sition.
• * 1.82

  Zach. 1.2.
• * 1.83

  S. Aug. de Cog∣nitione verita∣tis. cap. 8.
• * 1.84

  Dr. Strozza, Lib. de Natur. magia.
• * 1.85

  Apocal. 7.
• * 1.86

  Arist. Intellig. planet.
• * 1.87

  Tobit, 6.12:
• * 1.88

  Apoc. 8.
• * 1.89

  These they call the An∣•••••••• of the Zodiacke.
• * 1.90

  The first Qua∣ternion.
• * 1.91

  The second Quatern.
• * 1.92

  The third Quatern.
• * 1.93

  The fourth Quatern.
• * 1.94

  Foure Angels ouer the foure Elements.
• * 1.95

  The sentence of the Councel against the Schismaticks.
• * 1.96

  Atheisme con∣fesseth a sole Deity.
• * 1.97

  The object of Gods will in the Creation.
• * 1.98

  Homil sup. Psal. 44.
• * 1.99

  The Imploy∣ment of the Angels.
• * 1.100

  Coloss. 1.16.
• * 1.101

  Meaning Saint Peter.
• * 1.102

  Lib de Somn. & Vigil.
• * 1.103

  The Definiti∣on of Dreams.
• * 1.104

  Laert. lib. 6.
• * 1.105

  Lib. 19. de Ani∣malibus.
• * 1.106

  Eudemus his Dreame.
• * 1.107

  Galen.
• * 1.108

  Quint. Catulus
• * 1.109

  Sophocles.
• * 1.110

  Alexander the Philosopher.
• * 1.111

  Sfortia.
• * 1.112

  M Antonius Torellus.
• * 1.113

  Alcibiades.
• * 1.114

  Croesus.
• * 1.115

  Aterius Ruffus.
• * 1.116

  Cambyses his Dreame.
• * 1.117

  Aspasia.
• * 1.118

  Titus Atimius.
• * 1.119

  Histories con∣cerning predi∣ctions.
• * 1.120

  Nero.
• * 1.121

  Philip K. of Macedon.
• * 1.122

  The Emperor Dioclesian.
• * 1.123

  Henry King of France.
• * 1.124

  Plato's opini∣on concerning Spirits.
• * 1.125

  The Acade∣miques.
• * 1.126

  Pherecid. Cyrus
• * 1.127

  A Rhodian.
• * 1.128

  Porphirius.
• * 1.129

  Socraticū De∣monium.
• * 1.130

  Charmiades.
• * 1.131

  Strange opini∣ons concer∣ning Spirits.
• * 1.132

  The Sadduces answered.
• * 1.133

  Of Death.
• * 2.1

  Charon.
• * 2.2

  Mercury.
• * 2.3

  Charon.
• * 2.4

  Merc.
• * 2.5

  Menippus.
• * 2.6

  Merc.
• * 2.7

  Charmeleus.
• * 2.8

  Merc.
• * 2.9

  Lampichus.
• * 2.10

  Merc.
• * 2.11

  Lamp:
• * 2.12

  Merc.
• * 2.13

  Lamp.
• * 2.14

  Merc.
• * 2.15

  Lamp.
• * 2.16

  Merc.
• * 2.17

  Lamp.
• * 2.18

  Merc.
• * 2.19

  Lamp.
• * 2.20

  Merc.
• * 2.21

  Damasius.
• * 2.22

  Merc.
• * 2.23

  Damas.
• * 2.24

  Merc.
• * 2.25

  Damas.
• * 2.26

  Merc.
• * 2.27

  Crato.
• * 2.28

  Merc.
• * 2.29

  Crato.
• * 2.30

  Merc.
• * 2.31

  Menip.
• * 2.32

  Merc.
• * 2.33

  Philosopher.
• * 2.34

  Menip.
• * 2.35

  Merc.
• * 2.36

  Philos.
• * 2.37

  Merc.
• * 2.38

  Menip.
• * 2.39

  Merc.
• * 2.40

  Menip.
• * 2.41

  Merc.
• * 2.42

  Menip:
• * 2.43

  Merc.
• * 2.44

  Menip.
• * 2.45

  Philos.
• * 2.46

  Merc.
• * 2.47

  Rhetorician.
• * 2.48

  Merc.
• * 2.49

  Philos.
• * 2.50

  Menip.
• * 2.51

  Merc:
• * 2.52

  Menip.
• * 2.53

  Philos.
• * 2.54

  Menip.
• * 2.55

  Merc••
• * 2.56

  Menip.
• * 2.57

  Mere.
• * 2.58

  Menip.
• * 2.59

  Max. serm. 36.
• * 2.60

  Of Constancy in death.
• * 2.61

  Alian. de var. hist.
• * 2.62

  Plutar. in Laconic. Apo.
• * 2.63

  Seneca.
• * 2.64

  Content of Life.
• * 2.65

  Of Poetry.
• * 2.66

  Honour con∣ferred on Po∣ets from An∣tiquity.
• * 2.67

  Of Poets.
• * 2.68

  Scipio.
• * 2.69

  The Greeke Poets.
• * 2.70

  Euripides.
• * 2.71

  Sophocles.
• * 2.72

  Aratus.
• * 2.73

  Archias.
• * 2.74

  Cherilus Sami∣us.
• * 2.75

  Gorgius.
• * 2.76

  Manilius.
• * 2.77

  Lenaeus.
• * 2.78

  Menander.
• * 2.79

  Homerus Iu∣nior.
• * 2.80

  Oppianus.
• * 2.81

  Poetr. miseria:
• * 2.82

  Homer.
• * 2.83

  Virgil.
• * 2.84

  Ovid.
• * 2.85

  Horace.
• * 2.86

  Hesiod.
• * 2.87

  These were Antiphon and Chlimenus.
• * 2.88

  Lynus.
• * 2.89

  Apollo sagip.
• * 2.90

  Antipater Sy∣don.
• * 2.91

  Bassus Cesius.
• * 2.92

  Lysimachus.
• * 2.93

  Plautus.
• * 2.94

  Calisthenes.
• * 2.95

  Quintus La∣ctantius Ca∣tulus.
• * 2.96

  Ibichus.
• * 2.97

  AEscilus.
• * 2.98

  Anacreon.
• * 2.99

  Petronius Ar∣biter.
• * 2.100

  Sapho.
• * 2.101

  Cuddy the Sheepeheard speaketh.
• * 2.102

  That Spirits haue power to transport men or beasts.
• * 2.103

  The great power of Spirits.
• * 2.104

  Daniel. 14.
• * 2.105

  Histories of strange trans∣portations. Apoll. Tyan.
• * 2.106

  Iamblicus.
• * 2.107

  Iohannes Teu∣tonicus.
• * 2.108

  Euchides Pla∣tensis.
• * 2.109

  A strange Hi∣story.
• * 2.110

  A noble man of Insubria.
• * 2.111

  The transpor∣tation of Witches.
• * 2.112

  A strange Hi∣story of a maid of Bergamus.
• * 2.113

  Antonius Leo:
• * 2.114

  Captaine An∣tonius.
• * 2.115

  Adrianus Pa∣tricius.
• * 2.116

  Calligraphus.
• * 2.117

  Prince Par∣tharus.
• * 2.118

  The Emperor Constantine.
• * 2.119

  Apoll. Tianaeus.
• * 2.120

  Govarus.
• * 2.121

  Caueats a∣gaing Temp∣tation.
• * 2.122

  Objects are main motiues.
• * 2.123

  Of Deceit.
• * 2.124

  The Hedge∣hogge.