and by his unspeakable name Tetragrammaton and by all the holy sacraments and by the holy majesty and deity of the living God I conjure and exorcise thee Bealphares by the vertue of all angels archangels thrones dominations principaâ—s potestats virtures cherubim and seraphim and by their vertues and by the most truest and speciallest name of your master that you doe come unto us in faire form of man or woman kinde been visibly before this circle and not terrible by any manner of wayes This circle being our tuition and protection by the mercifull goodnesse of our Lord and Saviour Jesus Christ and that you doe make answer truly without craft or deceit unto all my demands and questions by the vertue and power of our Lord Jesus Christ Amen CHAP. XIIII To bind the spirit Bealphares and to loose him again NOw when he is appeared bind him with these words which follow I conjure thee Bealphares by God the father by God the son and by God the Holy Ghost and by all the holy company in heaven and by their vertues and powers I charge thee Bealphares that thou shalt not depart out of my sight nor yet to alter thy bodily shape that thou art appeared in nor any power shalt thou have of our bodies or soules eartly or ghostly but to be obedient to me and to the words of my conjuration that be written in this book I conjure thee Bealphares by all angels and archangels thrones dominations principats potestates vertutes cherubim and seraphim and by their vertues and powers I conjure and charge binde and constraine thee Bealphares by all the 〈◊〉 words aforesaid and by their vertues that thou be obedient unto me and to come and appeare visibly unto me and that in all dayes houres and minutes wheresoever I be being called by the vertue of our Lord Jesus Christ the which words are written in this book Look ready thou be to appeare unto me and to give mee good counsell how to come by treasures hidden in the earth or in the water and how to come to dignity and knowledge of all things that is to say of the magick art and of grammar dialectike rhetorike arithmeticke musick geometry and of astromomy and in all other things my will quickly to be fulfilled I charge upon pain of everlasting condemnation Fiat fiat fiat Amen When he is thus bound ask him what thing thou wilt and he will tell thee and give thee all things that thou wilt request of him without any sacrifice doing to him and without forsaking thy God that is thy maker And when the spirit hath fulfilled thy will and intent give him license to depart as followeth A license for the spirit to depart GO unto the place predestinated and appointed for thee where thy Lord God hath appointed thee untill I shall call thee again Be thou ready unto me and to my call as often as I shall call thee upon pain of everlasting damnation And if thou wilt thou mayst recite two or three times the last conjuration untill thou doe come to this â—earin In throno If he will not depart and then say In throno that thou depart from this place without hurt or damage of any body or of any deed to be done that all creatures may know that our Lord is of all power most mightiest and that there is none other God but he which is three and one living for ever and ever And the malediction of God the father omnipotent the son and the holy ghost descend upon thee and dwell alwayes with thee except thou doe depart without damage of us or of any creature or any other evill deed to be done and thou to goe to the place predestinated And by our Lord Jesus Christ I do else send thee to the great pit of hell except I say that thou depart to the place whereas thy Lord God hath appointed thee And see thou be ready to me and to my call at all times and places at mine own will and pleasure day or night without damage or hurt of me or of any creature upon pain of everlasting damnation Fiat fiat fiat Amen Amen The peace of Jesus Christ be between us and you in the name of the Father and of the Son and of the Holy Ghost Amen Por crucis hoc ✚ signum c. Say In principio erat verbum verbum erat apud Deum In the beginning was the word and the word was with God and God was the word and so forward as followeth in the first chapter of saint Iohns Gospell staying at these words Full of grace and truth to whom bee all honour and glory world without end Amen A type or figure of the circle for the master and his fellowes to sit in shewing how and after what fashion it should be made THis is the circle for the master to sit in and his fellow or fellowes at the first calling sit back to back when hee calleth the spirit and for the fairies make this circle with chalk on the ground as is said before This spirit Bealphares being once called and found shall never have power to hurt thee Call him in the houre of ♃ or ♀ the ☽ increasing CHAP. XV. The making of the holy water EXorciso te creaturam salis per Deum vivum ✚ per Deum ✚ verum ✚ per Deum sanctum ✚ per Duem qui te per Elizaeum prophetam in aquam mitli jussit â—tâ—s naretur sterrilitas aquae ut efficiaâ—is sal exorcisaâ—us in saluum credentium ut sit omnibus te sumentibus sanitas animae corporis essugiat atque discedat ab co loco qui aspersus stâ—â—at omnis phantasia nequitia vel versutia diabolicae fraudis omnisque spiritus adjuratus per cum qui venturus est judicare vivos mo tuos saeculum perignem Amen Oremus Imunsam clementiam tuam omnipotens aeterne Deus humiliter imploramus ut hanc creaturam salis quam in usum generis humani tribuisti bene ✚ dicere sancti ✚ ficare tua prelate digneris ut sit omnibus sumentibus saâ—is menlis corporis ut quicquid ex co tactum suerit vel respersum careat omni immundicia omnique impugnatione spiritualis nequitia per Dominum nostrum Iesum Christum filium tuum qui tecum vivit regnat in unitate spiritus sancti Deus per omnia saecula saeculorum Amen To the water say also as followeth Exorciso te creaturam aquae in nomine ✚ patris ✚ Iesu Christi filii ejus Domini nostri in virtute spiritus ✚ sanct ✚ ut siat aquae exorcisata ad estisgandam omnem potestatem inimici ipsum inimicum erodicare explantare valeas cum angelis suis apostatis per virtutem ejusdem Domini nostri Iesu Christi qui venturus est judicare vivos mortuos saeculum per ignem Amen Oremus Deus qui ad
salutem humani generis maxima quaeque sacramenta in aquarum substantia condidisti adesto propitius invocationibus nostris elemento buic mâ—ltimodis purificationibus praeparato virtutem tuae bene ✚ dictionis insunde ut creatura tua mysteriis tuis servicas ad abigendos daemones maâ—bosque pellendos divinae gratiae sumat effectum ut quicquid in domibus vel inlocis fidelium haec unda resperserit careat omni immunditia liberetur a noxa non illic resideaâ— spiritus pestilens non aura corrumpens discedant omnes insidiâ— latentis inimici si quid est quod aut incolumitati habitantium invidet aut quieti asper sione hujus aquae effugiat ut salubritas per invocationem sancti tui nominis expetita ab omnibus sit impugnationibus desensa per Dominum nostrum Iesum Christum filium tuum qui tecum vivil regnat in unitate spiritus sancti Deus per omnia saecula saeculorum Amen Then take the salt in thy hand and say putting it into the water making in the manner of a Cross. Commixtio salis aquae pariter fiat in nomine patris filii spiritus sancti Amen Domâ—aus vâ—biscum Et cum spiritu tuo Oremus Deus mâ—cte virtutis author insuperabilâ—s imperit â—ex aâ— semper magnificus ritumâ— bator qui ad â—â—â—ae dominationis vâ—â—â—s repâ—â—mis qui inimici rugiâ—uâ— sa vitiam superas qui hostiles nequittas potens â—a pugnas te Domine trementes su plices dâ—pâ—â—â—aâ—uâ— aâ— potimus ut hanc â—râ—â—â—tâ—am salis aquae aspiâ—ias bemguus 〈…〉 es putails tuae rore sanct ✚ fices ubicunque fuâ—â—ll aspersa per invocationem sancti tui nominis omnis infestatio in mundi spiritus abâ—â—tatur terrorque venenosi se pantis procul pellatur praesevita sancti spiritus nobis 〈◊〉 tuam poscentibus ubique adesse dignetur per Dominum nostrum Ipsum â— brisium filium â—â—â—un qui â—â—cum vivit regnat in unitate spiritus sancti Deus per omnia soecula saeculerum Amen Then sprinkle upon any thing and say as followeth Asperges me Domine â—yssopo mundabor lavabis me supra niven dealbabor Miscrere mei Deus secundum magnam misericordiaum tuam supra nivem dealâ—abor Gloria patri filio spiritus sancto Sicut 〈◊〉 in principio nunc semper in saecula saeculorum Amen Et supra nivem dealbabor aspergesme c. Oslende nobis domine misâ—rcordiam tuam salutare tuum da nobis exaudi nos Domine sancte pater omnipoteus aeteâ—â—â— Deus mittere dignere sanctum angelum tuum de coelis qui custodiat soâ—â—â— visitet defendat omnes habitantes in hoc â—abitaculo per Christum Dominus nostrum Amen Amen CHAP. XVI To make a spirit to appeare in a crystall I Do conjure thee N. by the father and the sonne and the Holy ghost the which is the beginning and the ending the first and the last an by the latter day of judgement that thou N. do appeare in this crystall stone or any other instrument at my pleasure to me and my fellow gently and beautifully in faire forme of a boy of twelve yeares of age without hurt or damage of any of our bodyes or soules and certainly to informe and to shew me without any guile or craft all that we do desire or demand of thee to know by the vertue of him which shall come to judge the quicke and the dead and the world by fire Amen Also I conjured and exorcise thee N. by the sacrament of the altar and by the substance thereof by the wisdome of Christ by the sea and by his vertue by the earth and by all things that are above the earth and by their vertues by the ☉ and the ☽ by ♄ ♃ ♂ and ♀ and by their vertues by the apostles martyrs confessors and the virgins and widowes and the chast and by all saints of men or of women and innocents and by their vertues by all the angels and archangels thrones dominations principats potestats virtutes cherubim and seraphim and by their vertues and by the holy names of God Tetragrammaton El Oâ—sion Aâ—la and by all the other holy names of God and by their vertues by the circumcision passion and resurrection of our Lord Iesus Christ by the heavines of our lady the virgine and by the joy which she had when she saw her sonne rise from death to life that thou N. do appeare in this crystall stone or any other instrument at my pleasure to me and to my â—e low gently and beautifully and visibly in faire forme of a child of twelve yeares of age without hurt or damage of any of our bodyes or soules and truly to informe and shew unto me and to my fellow without fraud or guile all things according to thine oath and promise to me whatsoever I shall demand or desire of thee without any hindrance or caâ—rying and this conjuration be read of me three times upon paine of eternall condemnation to the last day of judgement Fiat fiat fiat Amen And when he is appeared bind him with the hand of the dead above written then say as followeth I charge thee N. by the father to shew me true visions in this crystall stone if there be any treasure hidden in such a place N and wherein it lieth and how many foot from this peece of earth east west north or south CHAP. XVII An experiment of the dead FIrst go and get of some person that shal be put to death a promise and sweare an oath unto him that it he will come to thee after his death his spirit to be with thee and to remaine with thee all dayes of thy life and will do thee true service as it is contained in the oath and promise following Then lay thy hand on thy booke and sweare this oath unto him I N. do sweare and promise to thee N. to give for thee an almesse every moneth and also to pray for thee once in every weeke to say the Lords prayer for thee and so to continue all the dayes of my life as God me helpe and holy doome and by the contents of this booke Amen Then let him make his oath to thee as followeth and let him say after thee laying his hand upon the booke * I N. do sweare this oath to thee N. by God the father omnipotent by God the son Jesus Christ and by his precious bloud which hath redeemed all the world by the which bloud I do trust to be saved at the generall day of judgment and by the vertues thereof I N. doe sweare this oath to thee N. that my spirit that is within my body now shall not ascend nor descend nor go to any place of rest but shall come to thee N. and be very well pleased to remaine with thee N. all the dayes of thy life and so to be bound
the honest a scourge and terror to the wicked Thus farre I have been bold to use your Lordships patience being offended with my self that I could not in brevity utter such matter as I have delivered amply whereby I confesse occasion of tediousnesse might be ministred were it not that your great gravity joined with your singular constancy in reading and judging be means of the contrary And I wish even with all my heart that I could make people conceive the substance of my writing and not to misconstrue any part of my meaning Then doubtles would I perswade my self that the company of witchmongers c. being once decreased the number also of witches c. would soon be diminished But true be the words of the Poet Haudquaquam poteris sortirier omnia â—olus Námque aliis divi bello pollere dederunt Huic saltandi artem voce huic cytharáqne canendi Rursum alii inservit sagax in pectore magnus Iupiter ingenium c. And therefore as doubtfull to prevaile by perswading â— though I have reason and common sense on my side I rest upon earnest wishing namely to all people an absolute trust in God the creator and not in creatures which is to make flesh our arme that God may have his due honour which by the undutifulnesse of many is turned into dishonour and lesse cause of offence and error given by common received evil example And to your Lordship I wish as increase of â—onour so continuance of good health and happy daies Your Lordships to be commanded Reginald Scot. To the right worshipfull Sir Thomas Scot Knight c. SIr I see among other malefactors many poor old women convented before you for working of Miracles otherwise called witchcraft therefore I thought you also ameet person to whom I might commend my book And here I have occasion to speak of your sincere administration of justice and of your dexterity discretion charge and travel emploied in that behalf whereof I am oculatus testis Howbeit I had rather refer the Reader to common fame and their own eies and ears to be satisfied then to send them to a Stationers shop where many times lies are vendible and truth contemptible For I being of your house of your name and of your bloud my foot being under your table my hand in your dish or rather in your purse might be thought to flatter you in that wherein I know I should rather offend you than please you And what need I curry-favour with my most assured friend And if I should only publish those vertues though they be many which give me special occasion to exhibit this my travel unto you I should do as a painter that describeth the foot of a notable personage and leaveth all the best features in his body untouched I therefore at this time do only desire you to consider of my report concerning the evidence that is commonly brought before you against them See first whether the evidence be not frivolous and whether the proofs brought against them be not incredible consisting of guesses presumptions and impossibilities contrary to reason Scripture nature See also what persons complain upon them whether they be not of the basest the uÌ„wisest most faithlesse kind of people Also may it please you to way what accusations and crimes they lay to their charge namely She was at my house of late she would have had a pot of milk she departed in a chafe because she had it not she railed she cursed she mumbled and whispered and finally she said she would be even with me and soon after my child my cow my sow or my pullet died or was strangely taken Nay if it please your Worship I have further proof I was with a wise woman she told me I had an ill neighbour and that she would come to my house ere it were long and so did she and that she had a mark above her waste and so had she and God forgive me my stomach hath gone against her a great while Her mother before her was counted a witch she hath been beaten and scratched by the face till bloud was drawn upon her because she hath bin suspected and afterwards some of those persons were said to amend These are the certainties that I hear in their evidences Note also how easily they may be brought to confess that which they never did nor lieth in the power of man to do and then see whether I have cause to write as I do Further if you shall see that infidelity popery and many other manifest heresies be backed and shouldered and their professors animated and heartned by yielding to creatures such infinit power as is wrested out of Gods hand and attributed to witches finally if you shall perceive that I have faithfully and truely delivered and set down the condition and state of the witch and also of the witch monger and have confuted by reason and law and by the word of God it self all mine adversaries objections arguments then let me have your countenance against them that maliciously oppose themselves against me My greatest adversaries are young ignorance and old custome For what folly soever tract of time hath fostered it is so superstitiously pursued of some as though no error could be acquainted with custome But if the lawe of nations would join with such custom to the maintenance of ignorance to the suppressing of knowledge the civilest country in the world would soon become barbarous c. For as knowledge time discovereth errors so doth superstition and ignorance in time breed them And concerning the opinions of such as wish that ignorance should rather be maintained than knowledge busily searched for because thereby offence may grow I answer that we are commanded by Christ himself to search for knowledge for it is the kings honour as Solomon saith to search out a thing Aristotle said to Alexander that a mind well furnished was more beautifull then a body richly arraied What can be more odious to man or offensive to God than ignorance for through ignorance the Iewes did put Christ to death Which ignorance whosoever forsaketh is promised life everlasting and therefore among Christians it should be abhorred above all other things For even as when we wrestle in the dark we tumble in the mire c. so when we see not the truth we wallowe in errors A blind man may seek long in the rushes ere he find a needle and as soon is a doubt discussed by ignorance Finally truth is no sooner found out in ignorance then a sweet savor in a dunghill And if they will allow men knowledge and give them no leave to use it men were much better be without it than have it For it is as to have a talent and to hide it under the earth or to put a candle under a bushell or as to have a ship and to let her lie alwaies in the dock which thing how profitable it is I
man might as well cavillâ— the Holy Ghost as for the other CHAP. VI. In what kind of confectionâ— that witch-craft which is called Veâ—â—ficium consisteth of love-caps and the same confuted by pâ—eâ— AS touching this kind of witch-craft the principall part thereof â—â—â—sisteth in certain confections prepared by lewd people to prooâ—â— love which indeed are meer poisons bereaving some of the beneâ—â— the braine and so of the sense and understanding of the minde And 〈◊〉 some it taketh away life and that is more common then the other 〈◊〉 be called Philtra or Pocula amatoâ—â—â— or Venenosa pocula or Hippomeâ—â— which bad and blinde Physitians rather practise than witches or conjâ—â—â— c. But of what value these bables are towards the end why they 〈◊〉 provided may appear by the opinions of Poets themselves from whâ— was derived the estimation of that stuffe And first you shall hear 〈◊〉 Ovid saith who wrote of the very art of love and that so cunningly 〈◊〉 feelingly that he is reputed the speciall doctor in that science Fallitur Aemonias si quis decurrit ad artes Datque quod a teneri fronte revellet epui Non facient ut vivat amor Meddeides berbae Mistaque cum magicis mersa venena sonis Phasius Aesonidem Circe tenuisset Vlyssem Si modo servari carmine posset amor Nec data profuerinâ— pallentia philtra puellis Philtra nocent animis vimque furoris habent Who so doth run to Haemon arts I dub him for a dolt And giveth that which he doth pluck from forehead of a colt Medeas herbs will not procure that love shall lasting live Nor steeped poison mixt with ma gicke charmes the same can give The witch Medea had full fast held Jason for her own So had the grand witch Circe too Ulysses if alone With charmes maintaind and kept might be the love of twain in one No slibbersawees given to maides to make them pale and wan Will helpe such slibbersawces marre the minds of maide and man And have in them a furious force of phrensie now and than Viderit Aemoniae si quis mala pabula terra Et magicas artes posse juvare putate If any think that evill herbs in Haemon land which be Or witch-craft able is to helpe let him make proofe and seâ— These verses precedent do shew that Ovid knew that those beggerly â—orceries might rather kill one or make him starke mad than do him â—ood towards the atteinment of his pleasure of love and therefore he â—iveth his counsell to them that are amorous in such hot manner that either they must enjoy their love or else needs dy saying Sit procul omne nefas ut ameris amabilis estâ— â—arre off be all unlawfull meanes thou amiable be â—oving I meane that she with love may quit the love of thee CHAP. VII It is proved by more credible writers that love-cups rather ingender death through venome than love by art and with what toies they destroy cattell and procure love BUt because there is no hold nor trust to these Poets who say and 〈◊〉 say dallying with these causes so as indeed the wise may perceiâ—â— they have them in derision let us see that other graver authors speâ—â— hereof Eusebius Caesariensis writeth what the poet Lucretius was killed with one of those lovers poisoned cups Hierome reporteth that one 〈◊〉 herewith killed her husband whom she too much hated and 〈◊〉 killed hers whom she too much loved Calisthenes killed Luciu's Luciu the Emperour with a love-pot as Plutarch and Cornelius Nepos 〈◊〉 Pliny and Iosephus report that Caesonia killed her husband Caligula 〈◊〉 rio poculo with a lovers cup which was indeed starke poison Aristoâ—â—â— saith that all which is beleeved touching the efficacie of these matter lies and old wives tales He that will read more arguments and histâ—â—â— concerning these poisons let him look in 1. Wier de veneficiis The toies which are said to procure love and are exhibited in 〈◊〉 poison loving cups are these the haire growing in the nerhern 〈◊〉 part of a wolves taile a wolves yard a little fish called Remora the 〈◊〉 of a cat of a newt or of a lizzard the bone of a green frog the 〈◊〉 thereof being consumed with pismiers or ants the left bone whereâ—â— gendreth as they say love the bone on the right side hate Also said that a frogs bones the flesh being eaten off round about with whereof some will swim and some will sinke those that sinke bâ—â— hanged up with a white linnen cloth ingender love but if a man touched therewith hate is bred thereby Another experiment is thereof with young swallowes whereof one brood or nest being taken and 〈◊〉 in a crock under the ground till they be starved up they that be 〈◊〉 open mouthed serve to engender love they whose mouths are shut 〈◊〉 to procure hate Besides these many other follies there be to this purpâ—â—â— proposed to the simple as namely the garments of the dead 〈◊〉 that burne before a dead corps and needles wherewith dead bodies sowne or sockt into their sheets and diverse other things which the reverence of the reader and in respect of the uncleane speech to used in the description thereof I omit which if you read Dioscoâ—â—â— or diverse other learned physitians you may see at large In the meâ—â—â— while he that desireth to see more experiments concerning this matâ—â—â— let him read Leonardus Vairus de fascino now this present year 15â—â— newly published wherein with an incestuous mouth he affirmeth daâ—â—ly that Christ and his Apostles were Venefici very fondly prosecuting 〈◊〉 argument and with as much popish folly as may be labouring to 〈◊〉 it lawfull to charme and inchant vermine c. CHAP. VIII Iohn Bodin triumphing against Iohn Wier is overtaken with false Greek and false interpretation thereof MOnsieur Bodin triumpheth over doctor Wier herein pronouncing a heavy sentence upon him because he referreth this word to poison But he reigneth or rather rideth over him much more for speaking false Greek affirming that he calleth Veneficos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is as true as the rest of his reports and fables of witches miracles contained in his book of devilish devises For in truth he hath no such word but saith they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereas he should have said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the true accent being omitted and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being enterpoled which should have been left out Which is nothing to the substance of the matter but must needs be the Printers fault But Bodin reasoneth in this wise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is sometimes put for Magos or Praestigiatores â— Ergo in the translation of the Septuaginta it is so to be taken Wherein he manifesteth his bad Logick more then the others ill Greek For it is well known to the learned in this tongue that the usual and proper signification of this word with all
or false but only citeth certain verses of the 1 book of Samuel chap. 18. simply according to the letter perswading manners and the imitation of our vertuous predecessors and repeating the examples of diverse excellent men namely of Samuel even as the text it selfe urgeth the matter according to the deceived minde and imagination of Saul and his servants And therefore in truth Sirach spake there according to the opinion of Saul which so supposedâ— otherwise it is neither heresie nor treason to say he was deceived He that weigheth well that place and looketh into it advisedly shall â—ee that Samuel was not raised from the dead but that it was an illusion or cosenage practised by the witch For the soules of the righteous are in the hands of God according to that which Chrysostome saith Soules in a certain place expecting judgement and cannot remove from thence Neither is it Gods will that the living should be taught by the dead Which things are confirmed and approved by the example of Lazarus and Dives where it appeareth according to Deut. 18. that he will not have the living taught by the dead but will have us stick to his word wherein his will and testament is declared Indeed Lyra and Dionyfius incline greatly to the letter And Lyra saith that as when Balaam would have raised a devil God interposed himselfe so did he in this case bring up Samuel when the witch would have raised her devil Which is a probable interpretation But yet they dare not stand to that opinion least they should impeach S. Augustines credit who they confesse remained in judgement and opinion without contradiction of the church that Samuel was not raised For he saith directly that Samuel himselfe was not called up And indeed if he were raised it was either willingly or per force if it were willingly his sinne had been equal with the witches And Peter Martyr me thinks saith more to the purpose in the words to wit This must have been done by Gods good will or a force of art magick it could not be done by his good will because he forbad it nor by art because witches have no power over the godly Where it is answered by some that the commandement was only to prohibit the Jews to aske counsel of the dead and so no fault in Samuel to give counsel We may as well excuse our neighbours wife for consenting to our filthy desires because it is onely written in the decalogue Thou shalt not desire thy neighbours wife But indeed Samuel was directly forbidden to answer Saul before he died and therefore it was not like that God would appoint him when he was dead to do it CHAP. IX That Samuel was not raised indeed and how Bodin and all paâ—iâ—â— dote herein and that soules cannot be raised by witchcraft FUrthermore it is not likely that God would answer Saul by dead Sâ—â—muel when he would not answer him by living Samuel and most â—â—â—likely of all that God would answer him by a devil that denied 〈◊〉 by a prophet That he was not brought up perforce the whole 〈◊〉 the scripture witnesseth and proveth as also our own reason 〈◊〉 us to understand For what quiet rest could the soules of the elect 〈◊〉 or possesse in Abrahams bosome if they were to be plucked from them at a witches call and commandement But so should the devil have 〈◊〉 in heaven where he is unvvorthy to have any place himselfe and then for eâ—â— meete to command others Many other of the fathers are flatly against the raising up of Samuel namely Tertullian in his book De anima Iustine Martyr In explicatâ—â— quae 25. Rabanus In epistolis ad Bonos Abat Origen in historia de 〈◊〉 c. some other dote exceedingly herein as namely Bodin and all â—â—â—pists in general also Rabbi Sedias Hajas and also all the Hebrews saâ—â—â— R. David Rimhi vvhich is the best vvriter of all the Rabbins thoughâ—â—â—ver a good of them all But Bodin in maintenance thereof falleth 〈◊〉 many absurdities proving by the small faults that Saul had commiâ—â—â—â— that he vvas an elect for the greatest matter saith he laid 〈◊〉 charge is the reserving of the Amalekits cattell c. He vvas 〈◊〉 elect c confirming his opinion vvith many ridiculous fables and vvith this argument to vvit His fault vvas too little to deserve damnation for Paul vvould not have the incestuous man punished to sore 〈◊〉 his soul might be saved Iustine Martyr in another place vvas not only deceived in the actual raising up of Samuels soul but affirmed that all the souls of the prophets and just men are subject to the power of vvitcheâ— And yet were the Heathen much more fond herein who as Lactantius affirmeth boasted that they could call up the soules of the dead and yet did think that their soules died with their bodies Whereby is to be seen how alwayes the world hath been abused in the matters of witch-craft and conjuration The Necromancers affirme that the spirit of any man may be called up or recalled as they terme it before one year be past after their departure from the body Which C. Agrippa in his book de occulta philosophia saith may be done by certain naturall forces and bonds And therefore corpses in times past were accompanied and watched with lights sprinkled with holy water perfumed with incense and purged with prayer all the while they were above ground otherwise the serpent as the masters of the Hebrews say would devoure them as the food appointed him by God Gen. 3. alledging also this place We shall not all sleepe but we shall be changed because many shall remaine for perpetuall meat to the serpent whereupon riseth the contention between him and Michael concerning the body of Moses wherein Scripture is alledged I confesse that Augustine and the residue of the doctors that deny the raising of Samuel conclude that the devil was fetcht up in his likenesse from whose opinions with reverence I hope I may dissent CHAP. X. That neither the devil nor Samuel was raised but that it was a meer cosenage according to the guise of our Pithonists AGaine if the devil appeared and not Samuel why is it said in Eccl. that he slept for the devil neither sleepeth nor dieth But in truth we may gather that it was neither the devil in person nor Samuel but a circumstance is here described according to the deceived opinion and imagination of Saul Howbeit Augustine saith that both these sides may easily be defended But we shall not need to fetch an exposition so farre off for indeed me thinks it is Longe petita nor to descend so low as hell to fetch up a devill to expound this place For it is ridiculous as Pompanacius saith to leave manifest things and such as by natural reason may be proved to seek unknown things which by no likelihood can be conceived nor tried by any rule of reason But insomuch as we
witty eloquent and to live long he recovereth things lost and dicovereth treasures and is lord over nine and twenty legions Fursur is a great earle appearing as an hart with a fiery taile he lyeth in every thing except he be brought up within a triangle being bidden he taketh angelicall forme he speaketh with a hoarse voice and willingly maketh love between man and wife he raiseth thunders and lightnings and blasts Where he is commanded he answereth well both of secret and also of divine things and hath rule and dominion over six and twenty legions Marchosias is a great marquesse he sheweth himself in the shape of a cruell she wolfe with a griphens wings with a serpents taile and 〈…〉 I cannot tell what out of his mouth When he is in a mans shapeâ— is an excellent fighter he answereth all questions truly he is faithful 〈◊〉 all the conjurors businesse he was of the order of dominations 〈…〉 him are thirty legions he hopeth after 1200. years to returne to the â—venth throne but he is deceived in that hope Malphas is a great president he is seen like a crowe but being cloth with humane image speaketh with a hoarse voice he buildeth 〈…〉 and high towres wonderfully and quickly bringeth artificers together 〈◊〉 throweth downe also the enemies edifications he helpeth to good 〈…〉 he receiveth sacrifices willingly but he deceiveth all the sacrifices there obey him fourty legions Vepar alias Separ a great duke and a strong he is like a mermaid he is the guide of the waters and of ships laden with armour he bringeth to pâ—sse at the commandement of his master that the sea shall be rougâ— and stormy and shall appear full of ships he killeth men in three dayes with purrefying their wounds and producing maggots into them 〈…〉 they may be all healed with diligence he ruleth nine and 〈…〉 legions Sabnack alias Salmack is a great marquesse and a strong he cometh forth as an armed souldier with a lions head sitting on a pale horse â—e doth marvellously change mans forme and favour he buildeth high toâ—ers full of weapons and also castles and cities he inflicteth men 〈◊〉 dayes with wounds both rotten and full of maggots at the exorcists commandement he provideth good familiars and hath dominion over 〈◊〉 legions Sidonay alias Asmoday a great King strong and mighty he is 〈◊〉 with three heads whereof the first is like a bull the second like a 〈◊〉 the third like a ram he hath a serpents taile he belcheth flames out of 〈◊〉 mouth he hath feet like a goose he sitteth on an infernall dragon 〈◊〉 carryeth a launce and a flag in his hand he goeth before others 〈◊〉 are under the power of Amaymon When the conjuror exerciseth 〈◊〉 office let him be abroad let him be wary and standing on his feet 〈◊〉 his cap be on his head he will cause all his doings to be bewrayed 〈◊〉 if he doe not the exorcist shall be deceived by Amaymon in every thing But so soon as he seeth him in the forme aforesaid he shall call him by his name saying Thou art Asmoday he will not deny it and by and by he boweth downe to the ground he giveth the ring of vertues he absolutely teacheth geometry arithmetick astronomy and handicrafts 〈◊〉 all demands he answereth fully and truly he maketh a man 〈…〉 hee sheweth the places where treasure lyeth and gardeth it 〈…〉 be among the legions of Amaymon he hath under his power sey 〈◊〉 two legions Gaap alias Tap a great president and a prince he appeareth in a 〈…〉 ridionall signe and when he taketh humane shape he is the guide of 〈◊〉 foure principall Kings as mighty as Bileth There were certain neâ—â—mancers that offered sacrifices and burnt offerings unto him and 〈◊〉 call him up they excercised on art saying that Solomon the wise made it which is false for it was rather Cham the sonne of Noah who after the floud began first to invocate wicked spirits He invocated Bilâ—th and made an art in his name and a book which is known to many mathemaâ—â—â—ians There were burnt offerings and sacrifices made and gifts-giâ—â—n and much wickednesse wrought by the exorcists who mingled therewithall the holy names of God the which in that art are every where expâ—ssed Marry there is an Epistle of those names written by Solomon as also write Helids Hierosolymitanus and Helisaeus It is to be noted that if any exorcist have the art of Bileth and cannot make him stand before him nor see him I may not bewray how and declare the means to contain him because it is an abomination and for that I have learned nothing from Solomon of his dignity and office But yet I will not hide this to wit that he maketh a man wonderfull in philosophy and all the liberall sciences he maketh love hatred insensibility consecration and consecration of those things that are belonging unto the domination of Amaymon and delivereth familiar 〈…〉 of the possession of other conjurors answering truly and perfectly of things present past and to come and transferreth men most speedily into other nations he ruleth sixty six legions and was of the order of potestates Shax alias Scox is a dark and great marquesse like unto a stork with a hoarse and subtill voice he doth marvellously take away the sight hearing and understanding of any man at the commandement of the 〈…〉 he taketh away money out of every Kings house and carrieth it back after 1200. years if he be commanded he is a horsestealer he is thought to be faithfull in all commandements and although he promise to be obedient to the conjuror in all things yet is he not so he is a lier except he be brought into a triangle and there he speaketh divinely and telleth of things which are hidden and not kept of wicked spirits he promiseth good familiars which are accepted if they be not deceivers he hath thirty legions Procell is a great and a strong duke appearing in the shape of an 〈…〉 but speaketh darkly of things hidden he teacheth geometry and all the liberall arts he maketh great noises and causeth the waters to rore there are none he warmeth waters and distemporeth bathes at certain times as the exorcist appointeth him he was of the order of potestates and hath fourty eight legions under his power Eurcas is a Knight and cometh forth in the similitude of a cruell man with a long beard and a boary head he sitteth on a pale horse carrying in his hand a sharp weapon he perfectly teacheth practick philosophy rhetorick logick astronomy chiromancy pyromancy and their parts there obey him twenty legions Murmur is a great duke and an earle appearing in a shape of a souldier riding on a griphen with a dukes crown on his head there go before him two of his ministers with great trumpets he teacheth philosopy absolutely he constraineth soules to come before the exorcist to answer
because thou hast denyed thy faith thy health and salvation For thy great disobedience thou art worthy to be condemned Therefore let the divine trinity thrones dominions principats potestats virtutes cherubim and seraphim and all the soules of saints both of men and women condemn thee for ever and be a witnesse against thee at the day of judgement because of thy disobedience And let all creatures of our Lord Jesus Christ say thereunto Fiat fiat fiat Amen And when he is appeared in the crystall stone as is said before bind him with this bond as followeth to wit I conjure thee spirit N. that an appeared to me in this crystall stone to me and to my fellow I conjure thee by all the royall words aforesaid the which did constrain thee to appeare therein and their vertues I charge thee by them all that thou shall not depart out of this crystall stone untill my will being fulfilled thou be licensed to depart I conjure and bind thee spirit N. by that omnipotent God which commanded the angell S. Michaâ—ll to drive Lucifer out of the heavens with a sword of vengeance and to fall from joy to paine and for dread of such paine as he is in I charge thee spirit N. that thou shalt not goe out of the crystall stone nor yet to alter thy shape at this time except I command thee otherwise but to come unto me at all places and in all houres and minutes when and wheresoever I shall call thee by the vertue of our Lord Jesus Christ or by any conjuration of words that is written in this book and to shew me and my friends true visions in this crystall stone of any thing or things that we would see at any time or times and also to goe and fetch me the fairy Sibylla that I may talk with her in all kinde of talk as I shall call her by any conjuration of words contained in this book I conjure thee spirit N. by the great wisdome and divinity of his Godhead my will to fulfill as is aforesaid I charge thee upon pain of condemnation both in this world and in the world to come Fiat fiat fiat Amen I conjure thee spirit N. in this crystall stone by God the father by God the son Jesus Christ and by God the Holy Ghost three persons and one God and by their vertues I conjure thee spirit that thou do goe in peace and also to come again to me quickly and to bring with thee into that circle appointed Sibylia fairie that I may talk with her in those matters that shall be to her honour and glory and so I change thee declare unto her I conjure thee spirit N. by the bloud of the innocent lamb the which redeemed all the world by the vertue thereof I charge thee thou spirit in the crystal stone that thou do declare unto her this message Also I conjure thee spirit N. by all angels and archangels thrones dominations principats potestates virtues cherubim and seraphim and by their vertues and powers I conjure thee N. that thou do depart with speed and also to come again with speed and to bring with thee the fairie Sibylia to appeare in that circle before I doe read the conjuration in this booke seven times Thus I charge thee my will to be fulfilled upon pain of everlasting condemnation Fiat fiat fiat Amen Then the figure aforesaid pinned on thy brest rehearse the words therein and say ✚ Sorthie ✚ Sorthia ✚ Sorthios ✚ then begin your conjuration as followeth here and say I conjure thee Sibylia O gentle virgine of fairies by the mercy of the Holy Ghost and by the dreadfull day of doom and by their vertues and powers I conjure thee Sibylia O gentle virgin of fairies and by all the angels of ♃ and their characters and vertues and by all the spirits of ♃ and ♀ and their characters and vertues and by all the characters that be in the firmanent and by the king and queen of fairies and their vertues and by the faith and obedience that thou bearest unto them I conjure thee Sibylia by the bloud that ran out of the side of our Lord Jesus Christ crucified and by the opening of heaven and by the renting of the Temple and by the darknesse of the Sunne in the time of his death and by the rising up of the dead in the time of his resurrection and by the Virgin Mary Mother of our Lord Jesus Christ and by the unspeakable name of God Tetragrammaton I conjure thee O Sibylia O blessed and beautifull Virgine by all the riall words aforesaid I conjure thee Sibylia by all their vertues to appeare in that circle before me visible in the form and shape of a beautifull woman in a bright and white vesture adorned and garnished most fair and to appeare to me quickly without deceit or tarrying and that thou faile not to fulfill my will and desire effectually For I will choose thee to be my blessed virgin and will have common copulation with thee Therefore make hast and speed to come unto me and to appear as I have said before To whom be honor and glory for ever ever Amen The which done and ended if thee come not repeat the conjuration till they doe come for doubtlesse they will come And when shee is appeared take your censers and incense her with frankincense then bind her with the bond as followeth I doe conjure thee Sibylia by God the Father God the Son and God the Holy Ghost three persons and one God and by the blessed virgine Mary mother of our Lord Jesus Christ and by all the whole and holy company of heaven and by the dreadfull day of doome and by all angels and archangels thrones dominations principates potestates virtutes cherubim and seraphim and their vertues and powers I conjure thee and binde thee Sibylia that thou shalt not depart out of the circle wherein thou art appeared nor yet to alter thy shape except I give thee licence to depart I conjure thee Sibylia by the bloud that ran out of the side of our Lord Jesus Christ crucified and by the vertue hereof I conjure thee Sibylia to come to me and to appeare to me at all times visibly as the conjuration of words leadeth written in this book I conjure thee Sibylia O blessed Virgine of fairies by the opening of heaven and by the renting of the Temple and by the darknesse of the Sun at the time of his death and by the rising of the dead in the time of his glorious resurrection and by the unspeakable name of God ✚ Tetragrammaton ✚ and by the king and queen of fairies and by their vertues I conjure thee Sibylia to appeare before the conjuration be read over four times and that visibly to appeare as the conjuration leadeth written in this book and to give mee good counsell at all times and to come by treasures hidden in the earth and all other things
that is to do me pleasure and to fulfill my will without any deceit or tarrying nor yet that thou shalt have any power of my body or soul earthly or ghostly nor yet to perish so much of my body as one haire of my head I conjure thee Sibylia by all the riall words aforesaid and by their vertues and powers I charge and binde thee by the vertue thereof to be obedient unto me and to all the words aforesaid and this bond to stand between thee and me upon pain of everlasting condemnation Fiat fiat fiat Amen CHAP. IX A license for Sibylia to goe and come by at all times I Conjure thee Sibyliae which art come hither before me by the commandement of thy Lord and mine that thou shalt have no powers is thy going or comming unto me imagining any evill in any manner of wayes in the earth or under the earth of evill doings to any person or persons I conjure and command thee Sibylia by all the riall work and vertues that be written in this Book that thou shalt not goe to the place from whence thou camest but shalt remaine peaceably invisibly and look thou be ready to come unto me when thou are called by any conjuration of words that be written in this book to come I say at my commandement and to answer unto me truly and duly of all things my will quickly to be fulfilled Vade in pace in nomine patris filii spirtus sancti And the holy ✚ crosse ✚ be between thee and me or between us and you and the Lion of Iuda the root of Iesse the kindred of David be between thee and mee ✚ Christ commeth ✚ Christ commandeth ✚ Christ giveth power ✚ Christ defend me ✚ and his innocent bloud ✚ from all perils of body and soul sleeping or waking Fiat fiat Amen CHAP. X. To know of treasure hidden in the earth WRite in paper these characters following on the saturday in the 〈◊〉 of ☽ and lay it where thou thinkest treasure to be if there be any the paper will burn else not And these be the characters This is the way to goe invisible by these three sisters of Fairies In the name of the Father and of the Son and of the Holy Ghost First goe to a fair parlor or chamber and an even ground and in no lost and from people nine dayes for it is the better and let all thy clothing be clean and sweet Then make a candle of Virgine wax and light it and make a faire fire of charcoles in a fair place in the midle of the parlour or chamber Then take fair clean water that runneth against the east and set it upon the fire and yet thou wathest thy selfe say these words going about the fire three times holding the candle in the right hand ✚ Panthon ✚ Craton ✚ Muriton ✚ Lisecognaton ✚ Seston ✚ Diaton ✚ Maton ✚ Tetâ—agrammaton ✚ Agla ✚ Agarion ✚ Tegra ✚ Pentessaron ✚ Tendicata ✚ Then rehearse these names ✚ So thie ✚ Sorthia ✚ Sortheos ✚ Milia ✚ Achilia ✚ Sibylia ✚ In nomine patris filii spiritus sancti Amen I conjure you three sisters of fairies Milia Achilia Sibylia by the Father by the Son and by the Holy Ghost and by their vertues and powers and by the most mercifull and living God that will command his angell to blow the trump at the day of Judgement and he shall say Come come come to judgement and by all angels archangels thrones dominations principats potestaâ—es virtutes cherubim and seraphim and by their vertues and powers I conjure you three sisters by the vertue of all the riall words aforesaid I charge you that you doe appeare before me visibly in form and shape of faire women in white vestures and to bring with you to me the ring of invisibility by the which I may goe invisible at mine owne will and pleasure and that in all houres and minutes In nomine patris filii spiritus sancti Amen * Being appeared say this bond following O blessed virgins ✚ Milia ✚ Achili◠✚ I conjure you in the name of the Father in the name of the Son and in the name of the Holy Ghost by their vertues I charge you to depart from me in peace for a time And Sibylia I conjure thee by the vertue of our Lord Jesus Christ and by the vertue of his flesh and pretious bloud that he took of our blessed Lady the Virgine and by all the holy company in heaven I charge thee Sibylia by all the vertues aforesaid that thou be obedient unto me in the name of God that when and in what time and place I shall call thee by this foresaid conjuration written in this book looke thou be ready to come unto me at all houres and minutes and to bring unto me the ring of invisibility whereby I may goe invisible at my will and pleasure and that at all houres and minutes Fiat fiat Amen And if he come not the first night then doe the same the second night and so the third night untill they doe come for doubtlesse they will come and lie thou in thy bed in the same parlor or chamber And lay thy right hand out of the bed and look thou have a faire silken kercher bound abound thy head and be not afraid they will doe thee no harm For there will come before thee three fair women and all in white clothing and one of them will put a ring upon thy finger wherewith thou shalt goe invisible Then with speed bind them with the bond aforesaid When thou hast this ring on thy finger looke in a glasse and thou shalt not see thy self And when thou wilt goe invisible put in on thy finger the same finger that they did put it on and every new ☽ renew it again For after the first time thou shalt ever have it and ever begin this work in the new of the ☽ and in the houre of ♃ and the ☽ in ♋ ♠♓ CHAP. XI An experiment following of Citrael c. angeli diei dominici Say first the prayers of the angels every day for the space of seaven dayes O Ye glorious angels written in this square be you my coadjutors and helpers in all qâ—estions and demands in all my businesse and other causes by him which shall â—ome to judge both the quick and the dead and the world by fire O angeli gloriosi in hac quadra scripti estote câ—adjutores auxiliatores in omnibus quaestionibus intervogationibus in omnibus negotiis caeterisque causis per eum qui venturus est judicare vivos mortuos mumdum per ignem Say this prayer fasting called Regina linguae ✚ Lemae ✚ solma ac ✚ elmay ✚ gezagra ✚ raamaasin ✚ ezierego ✚ mial ✚ egziephiaz Iosamin ✚ sabach ✚ ha ✚ aem ✚ re ✚ be ✚ esepha ✚ sephar ✚ â—â—mar ✚ semoit ✚ lemajo ✚ pheralon ✚ amic ✚
be and what be their names and by whom it was laid there and to shew me true visions of what sort and similitude they be and how long they have kept it and to know in what dayes and houres 〈◊〉 shall call such a spirit N. to bring unto us these treasures into such a plan N. upon paine of everlasting condemnation ✚ Also I constraine thee spirit N. by all angels archangels thrones dominations principats potestaâ—s virtutes cherubim seraphim that you do shew a true vision in this crystall stone who did convay or steale away such a N. and where it is and who hath it and how far off and what is his or her name and how and when to come unto it upon paine of eternall condemnation Fiat Amen Also I conjure thee spirit N. by the ☉ ☽ ♄ ♃ ♂ ♀ ☿ by all the characters in the firmament that thou do shew unto me a true vision in this crystall stone where such N. and in what state he is and how long â—e hath been there and what time he will be in such a place what day and houre and this and all other things to declare plainely in paine of hell fire Fiat Amen A licence to depart Depart out of the sight of this crystall stone in peace for a 〈◊〉 and ready to appeare therein againe at any time or times I shal call thee by the vertue of our Lord Iesus Christ and by the bonds of words which are written in this booke and to appeare â—â—sibly as the words be rehearsed I constraine thee spirit N. by the divinity of the Godhead to be obedient unto these words rehearsed upon paine of everlasting condemnation both in this world and in the worldâ— come Fiat fiat fiat Amen CHAP. XX. When to talk with spirits and to have true answers to find out a theife THe dayes and houres of ♄ ♂ ☿ and the ☽ is best to doe all crafts of necromancy and for to speak with spirits and for to find theft and to have true answer thereof or of any other such like And in the dayes and houres of ☉ ♃ ♀ is best to doe all experiments of love and to purchase grace and for to be invisible and to do any operations whatsoever it be for any thing the ☽ being in a convenient signe As when thou labourest for theft see the moon be in an earthy signe as ♉ ♠♑ or of the air as ♊ ♎ â™’ And if it be for love favour or grace let the ☽ be in a signe of the fire as ♈ ♌ â™ and for hatred in a signe of the water as ♋ ♠♓ For any other experiment let the ☽ be in ♈ And if thou findest the ☉ and the ☽ in one sign that is called in even number then thou mayst write consecrate conjure and make ready all manner of things that thou wilt doe c. To speak with spirits Call these names Orimoth Belimoth Lymâ—ck and say thus I conjure you up by the names of the angels Satur and Azimor that you intend to me in this houre and send unto a me spirit called Sagrigrit that he do fulfill my commandement and desire and that also can understand my words for one or two years or as long as I will c. CHAP. XXI A confutation of conjuration especially of the raising binding and dismissing of the divell of going invisible and other lewd practises THus far have we waded in shewing at large the vanity of necromancers conjurors and such as pretend to have reall conference and consultation with spirits and divels wherein I trust you see what notorious blasphemy committed besides other blind superstitious ceremonies a disordered heap which are so far from building up the endeavours of these black art practitioners that they doe altogether ruinate and overthrow them making them in their follies and falsehoods as bare and naked as an anatomy As for these ridiculous conjurations last rehearsed being of no small reputation among the ignorant they are for the most part made by T. R. for so much of his name he bewrayeth and Iohn Cokirs invented and deviced for the augmentation and maintenance of their living for the edifying of the poore and for the propagating and inlarging of Gods glory as in the beginning of their book of conjurations they protest which in this place for the further manifestation of their impiety and of the witchmongers follie and credulity I thought good to insert whereby the residue of their proceedings may be judged or rather detected For if we seriously behold the matter of conjuration and the drift of conjurors we shall finde them in mine opinion more faulty then such as take upon them to be witches as manifest offenders against the majesty of God and his holy law and as apparent violators of the laws and quietnesse of this realm although indeed they bring no such thing to passe as is surmised and urged by câ—edulous persons cousenors lyars and witchmongers For these are alwayes learned and rather abusers of others than they themselves by others abused But let us see what appearance of truth or possibility is wrapped withiâ— thesâ— mysteries and let us unfold the deceipt They have made choice of certaine words whereby they say they can work miracles c. And first of all that they call divels and soules out of hell though we find in the Scripture manifest proofs that all passages are stopped concerning the egresse out of hell so as they may goe thither but they shall never get out for Ab inferno nulla est redemptio out of hell there is no redemption Well when they have gotten them up they shut them in a circle made with chalk which is so strongly beset and invironed with crosses and names that they cannot for their lives get out which is a very probable matter Then can they bind them and loose them at their pleasures and make them that have been lyers from the beginning to tell the truth yea they can compell them to doe any thing And the divels are forced to be obedient unto them and yet cannot be brought to due obedience unto God their creator This done I say they can worke all manner of miracles saving blew miracles and this is beleeved of many to be true Tam credula mens hominis arrectae fabulis aures So light of beleef is the mind of man And attentive to tales his eares now and than But if Christ onely for a time left the power of working miracles among his Apostles and Disciples for the confirmation of his Gospell and the faith of his elect yet I deny altogether that hee left that power with these knaves which hide their cousening purposes under those lewd and foolish words according to that which Peter saith With faigned words they make merchandize of you And therefore the counsell is good that Paul giveth us when he biddeth us take heed that no man
the I le Diomedea Diomedes at Delphos Apollo at Ephesâ—s Diana was worshipped And because they would play small game rather than sit out they had Acharus Cyrenaâ—cus to keepe them from flies and flieblowes Hercules Canopius to keepe them from fleas Apollo Parnopesus to keepe their cheeses from being mouseaten The Greâ—ks were the first that I can learne to have assigned to the gods their princâ—pall kingdomes and offices as Iupiter to rule in heaven Pluto in hell Neptune in the sea c. To these they joyned as assistants divers commissioners as to Iupiter Saturne Mars Venus Mercurie and Mâ—nerva to Neptune Nereus c. Tutilina was only a mediatrix to Iupiter not to destroy corne with thunder or tempests before whom they usually lighted candles in the temple to appease the sane according to popish custome in these days But I may not repeate them all by name for the gods of the gentiles were by good record as Varre and others report to the number of 30. thousand and upward Whereby the reasonable reader may judge their superstitious blindnesse CHAP. XXIIII Of popish provinciall gods a comparison betweene them and heathen gods of physicall gods and of what occupation every popish god is NOw if I thought I could make an end in any reasonable time I would begin with our antichristian gods otherwise called popish idols which are as ranke divels as Dii gentium Gods of the Gentiles spoken of in the psalmes or as Dii montium Gods of the Mountaine set forth and rehearsed in the first booke of the kingâ— or as Dii terrarum or Dii populorum Gods of the Earth or of People mentioned in the second of the Chronicles 32. and in the first of the Chronicles 16. or as Dii terrae Gods of the earth in Iudges 3. or as Dii filiorum Seir Gods of the sonnes of Seir in the second of the Chronicles 25. or as Dii alieni strange Gods which are so often mentioned in the scriptures Surely there were in the popish church more of these in number more in common more private more publike more for lewd purposes and more for no purpose than among all the heathen â—ither heretofore or at this present time for I dare undertake that for every heathen idoll I might produce twenty out of the popish church For there were proper idols of every nation as S George on horsebacke for England excepting whom there is said to be no more horsemen in heaven save only S. Martine S. Andrew for Burgundie and Scotland S. Michael for France S. Iames for Spaine S. Patrike for Ireland S. Davâ—d for Wales S. Peter for Rome and some part of Italy Had not every city in all the popes dominions his severall patron As Paule for London Deâ—is for Paris Ambrose for Millen Loven for Gaunt Romball for Mackline S. Marks lion for Venice the three magitian kings for Cullen and so of other Yea had they not for every small towne and every village and parish the names whereof I am not at leisure to repeat a severall Idoll As S. Sepulchre for one S. Bride for another S. All hallowes All saints and our Lady for all at once which I thought meeter to rehearse than a bedroll of such a number as are in that predicament Had they not bee idols and shee idols some for men some for women some for beasts some for fowles c. Do you not think that S. Martin might be opposed to Bacchus If S. Martine be too weak we have S. Vrbane S. Clement and many other to assist him Was Venus and Merctrix an advocate for whores among the Gentiles Behold there were in the Romish church to encounter with them S. Aphra S. Aphrodite and S. Maudline But insomuch as long Mug was as very a whore as the best of them she had wrong that she was not also canonized and put in as good credit as they for she was a gentlewoman born whereunto the pope hath great respect in canonizing of his saints For as I have said he canonizeth the rich for saints and burneth the poor for witches But I doubt not Magdalen and many other godly women are very saints in heaven and should have been so though the pope had never canonized them but â—e doth them wrong to make them the patronesses of harlots and strong strumpets Was there such a traitor among all the heathen idols as S. Thomas Beâ—ket Or such a whore as S. Bridget I warrant you S. Hugh was as good a huntsman as Anubis Was Vulcane the protector of the heathen smithes Yea forsooth and S. Euloge was patron for ours Our painters had Luke our weavers had Steven our millers had Arnold our tailors had Goodman our sowters had Crispine our potters had S. Gore with a divell on his shoulder and a pot in his hand Was there a better horse-leech among the gods of the Gentiles than S. Loy Or a better sowgeâ—â—r than S. Anthony Or a better toothdrawer than S. Apolline I beleeve that Apollo Parnopeius was no better a ratcatcher than S. Gertrude who hath the popes patent and commendation therefore The Thebans had not a better shepherd than S. â—endcline nor a better Gissard to keep their geese than Gallus But for physick and surgery our idols exceed them all For S. Iohn and S. Valentine excelled at the falling evill S. Roch 〈◊〉 good at the plague S. Petronill at the ague As for S. Margaret she passed Lucina for a midwife and yet was but a maid in which respect S. â—opurge is joyned with her in commission For mad men and such as are possessed with divels S. Romane was excellent and fryer Ruffine was also prettily skilful in that art For botches and biles Cosmus and Damian S. Clare for the eyes S. Apolline for teeth S. Iob for the pox And for sore breasts S. Agatha was as good as Ruminus Whosoever served Servatius well should be sure to lose nothing if Servatius failed in his office S. Vinden could supply the manes with his cunning for he could cause all things that were lost to be restored again But here lay a straw for a while and I will shew you the names of some which exceed these very far and might have been canonized for archsaints all the other saints or idols being in comparison of them but bunglers and benchwhistlers And with your leave when all other saints had given over the matter and the saints utterly forsaken of their servitors they repaired to these that I shal name unto you with the good consent of the pope who is the fautor or rather the patrone of all the saints divels and idols living or dead and of all the gods save one And whereas none other saint could cure above one disease in so much as it was idolatry folly I should have said to goe to Iob for any other malady than the pox nothing commeth amisse to these For they are good at any thing and never
so often The viper The serpent c. and that his children are called the generation of vipers but upon this first description of the divell made by Moses For I think none so grosse as to suppose that the wicked are the children of snakes according to the letters no more than we are to think and gather that God keepeth a book of life written with penne and inke upon paper as citizens record their free men CHAP. XXXI Of the curse rehearsed Gen. 3. and that place rightly expounded John Calvines opinion of the divell THe curse rehearsed by God in that place whereby witchmongers labour so busily to prove that the divell entered into the body of a snake and by consequence can take the body of any other creature at his pleasure c. reacheth I think further into the divels matters than we can comprehend it or is needfull for us to know that understand not the wayes of the divels creeping and is far unlikely to extend to plague the generation of snakes as though they had been made with legges before that time and through his curse was deprived of that benefit And yet if the divell should have entered into the snake in manner and form as they suppose I cannot see in what degree of sin the poore snake should be so guilty as that God who is the most righteous Judge might be offended with him But although I abhorre that lewd interpretation of the family of love and such other heretiques as would reduce the whole Bible into allegories yet me thinks the creeping there is rather metaphorically or significately spoken than literally even by that figure which is there prosecuted to the end Wherein the divell is resembled to an odious creature who as he creepeth upon us to annoy our bodies so doth the divell there creep into the conscience of Eve to abuse and deceive her whâ—â— seed neverthelesse shall tread down and dissolve his power and 〈…〉 And through him all good christians as Calvine saith obtaine power to doe the like For we may not imagine such a materiall tragedy as there is described for the ease of our feeble and weak capacities For whensoever we find in the scriptures that the divell is called god the prince of the world a strong armed man to whom is given the powâ— of the air a roaring lion a serpent c. the Holy Ghost moved us thereby to beware of the most subtill strong and mighty enemy and to make preparation and arm our selves with faith against so terrible an adversary And this is the opinion and counsell of Calvine that we seeing our own weaknesse and his force manifested in such termes may beware 〈◊〉 the divell and may flie to God for spirituall old and comfort And as for his corporall assaults or his attempts upon our bodies his night walkings his visible appearings his dancing with witches c. we are neither warned in the scriptures of them nor willed by God or his prophets to flie them neither is there any mention made of them in the scriptures And therefore think I those witchmongers and absurd writers to bee as grosse on the side as the Sadduces are impious and fond on the other which say that spirits and divels are only motions and affections and that angels are but tokens of Gods power I for my part confesse with Augugustine that these matters are above my reach and capacity and yet so farre as Gods word teacheth me I will not sticke to say that they are living creatures ordained to serve the Lord in their vocation And although they abode not in their first estate yet that they are the Lords ministers and executioners of his wrath to trie and tempt in this world and to punish the reprobate in hell fire in the world to come CHAP. XXXII Mine own opinion and resolution of the nature of spirits and of the divell with his properties BVt to use few words in a long matter and plain termes in a doubtfull case this is mine opinion concerning this present argument First that divels are spirits and no bodies For as Peter Martyr saith spirits and bodies are by antithesis opposed one to another so as a body is no spirit nor a spirit a body And thaâ— the divell whether he be many or one for by the way you shall understand that he is so spoken of in the scriptures as though there were but one and sometimes as though one were many legions the sense whereof I have already declared according to Calvins opinion he is a creature made by God and that for vengeance as it is written in Eccles. 39. vers 28. and of himselfe naught though imployed by God to necessary and good purposes For in places there it is written that all the creatures of God are good and again then God in the creation of the world saw all that he had made was 〈◊〉 the divell is not comprehended within those words of commendation For it is written that he was a murtherer from the beginning and abode not in the truth because there is no truth in him but when he speaketh a lye he speaketh of his own as being a lyer and the father of â—â—es and as Iohn saith a sinner from the beginning Neither was his creation so far as I can finde in that week that God made man and those other creatures mentioned in Genesis the first and yet God created him purposely to destroy I take his substance to be such as no man can by learning define nor by wisdom search out M. Deering saith that Paul himselfe reckoning up principalities powers c. addeth Every name that is named in this world or in the world to come A cleer sentence saith he of Pauls modesty insconfessing a holy ignorance of the state of angels which name is also given to divels in other places of the scripture His essence also and his form is also so proper and peculiar in mine opinion unto himself as he himself cannot alter it but it must needâ— be content therewith as with that which God hath ordained him and assigned unto him as peculiarly as he hath given to us our substance without power to alter the same at our pleasures For we find not that a spirit can make a body more than a body can make a spirit the spirit of God excepted which is omnipotent Neverthelesse I learn that their nature is prone to all mischiefe for as the very signification of 〈◊〉 enemy and an accuser is wrapped up in Satan and Diabolus so doth Christ himselfe declare him to be in the thirteenth of Matthew And therefore he brooketh well his name for he lyeth dayly in wait not onely to corrupt but also to destroy mankind being I say the very â—â—mentor appointed by God to afflict the wicked in this world with wicked temptations and in the world to come with hell fire But I may not here forget how
Ghost Another treating upon the 〈◊〉 argument proceedeth in this reverent manner The holy spirit is the vertue or power of God quickning nourishing fostering and perfecting all things by whose only breathing it cometh to pass that we both know and love God and become at the length like unto him which spirit is the pledge and earnest penny of grace and beareth witness unto our heartâ— whiles wee cry Abba Father This spirit is called the spirit of God the spirit of Christ and the spirit of him which raised up Jesus from the dead Jesus Christ for that he received not the spirit by measure but in fulness doth call it his spirit saying When the comforter shall come whom I will send even the holy spirit he shall testifie of me This spirit hath divers metaphoricall names attributed thereunto in the Holy Scriptures It is called by the name of water because it washeth comforteth moiestneth softeneth and maketh fruitfull with all godliness and vertues the mindes of men which otherwise would be unclean comfortless hard dry and barren of all goodness whereupon the prophet Isay saith â— I will powre water upon the thirsty and flouds upon the dry ground c. Wherewithall the words of Christ doe agree He that beleeveth in me as saith the scripture out of his belly shall flow rivers of waters of life And elsewhere Whosoever drinketh of the water that I shall give him shall never be more a thirst Other places likewise there be wherein the holy spirit is signified by the name of water and floud as in the 13. of Isay the 29. of Ezech. the 146. Psalme c. The same spirit by reason of the force and vehemency thereof is termed fire For it doth purifie and cleanse the whole man from top to toe it doth burn out the soil and dross of sins and setteth him all in a flaming and hot burning zeal to prefer and further Gods glory Which plainly appeared in the Apostles who when they had received the spirit they spake fiery words yea such words as were uncontrollable in so much as in none â—oâ—e than in them this saying of this prophet Ieremy was verified Nunquid non verba mâ—a sunt quasi ignis Are not my words even as it were fire This was dâ—clared and shewed by those fiery tongues which were seen upon the Apostles after they had reâ—ivâ—d â—â—e holy spirit Moreover this spirit is called annointing or ointment because that as in old time priests and kings were by annointing deputed to their office and charge and so were made fit and serviceable for the same even so the elect are not so much declared as renewed and made apt by the training up of the holy spirit both to live well and also to glorifie God Whereupon dependeth the saying of Iohn And ye have no need that any should teach you but as the same ointment doth teach you It is also called in Scripture The oil of gladness and rejoycing wheâ—eof it is said in the book of Psalmes God even thy God hath anointed thee with the oil of joy and gladness c. And by this goodly and comfortable name of oil in the Scriptures is the mercy of God oftentimes expressed because the nature of that doth agree with the property and quality of this For as oil doth flote and swim above all other liquors so the mercy of God doth surpass and overreach all his works and the same doth most of al disclose it self to miserable man It is likewise called the finger of God that is the might and power of God by the vertue whereof the Apostles did cast out divels to wit even by the finger of God It is called the spirit of truth because it maketh men true and faithfull in their vocation and for that it is the touchstone to try all counterfeit devices of mans braine and all vain sciences prophane practises deceitfull arts and circumventing inventions such as be in generall all sorts of witchcrafts and inchantments within whose number are comprehended all those wherewith I have had some dealing in this my discovery to wit charmes or incantations divinations augury judiciall astrology nativity casting alcumystery conjuration lotshare popery which is meer paltry with diverse other not one whereof no nor all together are able to stand to the triall and examination which this spirit of truth shall and will take of those false and evill spirits Nay they shall be found when they are laid into the balance to be lighter than vanity very drosse when they once come to be tryed by the fervent heat of this spirit and like chaffe when this spirit bloweth upon them driven away with a violent whirlewind such is the perfection integrity and effectuall operation of this spirit whose working as it is manifold so it is marvellous and therefore may and is called the spirit of spirits This spirit withdrawing it selfe from the hearts of men for that it will not inhabit and dwell where sinne hath dominion giveth place unto the spirit of errour and blindnesse to the spirit of servitude and compunction which bireth gnaweth and whetteth their hearts with a deadly hate of the gospell in so much as it grieveth their minds and irketh their ears either to hear or understand the truth of which disease properly the Pharises of old were and the papists even now are sick Yea the want of this good spirit is the cause that many fall into the spirit of perversenesse and frowardnesse into the spirit of giddinesse lying drowâ—â—nesse and dulnesse according as the prophet Isay saith For the Lord hath covered you with a spirit of slumber and hath shut up your eyes and again elsewhere Dominus miscuit in medio c. The Lord hath mingled among them the spirit of giddinesse and hath made Egypt to erre as a drunken man erreth in his vomit as it is said by Paul And their foolish heart was blinded and God gave them over unto their owne hearts lusts Which punishment Moses threatneth unto the Jewes The Lord shall smite thee with madnesse with blindnesse and amazednesse of mind and thou shalt grope at high noon as a blinde man useth to grope c. In some this word Spirit doth signifie a secret force and power wherewith our minds are moved and directed if unto holy things then is it the motion of the holy spirit of the spirit of Christ and of God if unto evill things then is it the suggestion of the wicked spirit of the divell and of satan Whereupon I inferre by the way of a question with what spirit we are to suppose such to be moved as either practise any of the vanities treated upon in this book or through credulity addict themselves thereunto as unto divine oracles or the voice of angels breaking through the clouds We cannot impute this motion unto the good spirit for then they should be able to discerne between the nature of
spirits and not swarve in judgement it followeth therefore that the spirit of blindnesse and error doth seduce them so that it is no marvell if in the alienation of their minds they take falsehood for truth shadowes for substances fansies for verities c. for it is likely that the good spirit of God hath forsaken them or at leastwise absented it selfe from them else would they detest these divelish devices of men which consist of nothing but delusions and vain practices whereof I suppose this my book to be a sufficient discovery It will be said that I ought not to judge for he that judgeth shall be judged Whereto I answer that judgement is not to be understood of three kind of actions in their proper nature whereof the first are secret and the judgement of them shall appertain to God who in time will disclose whatsoever is done in covert and that by his just judgement The second are mixed actions taking part of hidden and part of open so that by reason of their uncertainty and doubtfulnesse they are discussable and to be tryed these after due examination are to have their competent judgement and are incident to the magistrate The third are manifest and evident and such as doe no lesse apparently shew themselves than an inflammation of bloud in the body and of these actions every private man giveth judgement because they be of such certainty as that of them a man may as well conclude as to gatâ—er that because the sun is risen in the east Ergo it is morning he is come about and is full south Ergo it is high noon he is declining and closing up in the west Ergo it is evening So that the objection is answered Howbeit letting this passe and spiritually to speak of this spirit which whiles many have wanted it hath come to passe that they have proved altogether carnall and not savouring heavenly divinity have tumbled into worse than philosophicall barbarisme and these be such as of writers are called Pneumatomachi a sect so injurious to the holy spirit of God that contemning the sentence of Christ wherein he foretelleth that the sin against the holy spirit is never to be pardoned neither in this world nor in the world to come they do not only deny him to be God but also pull from him all being and with the Sadduces maintain there is none such but that under and by the name of holy spirit is meant a certain divine force wherewith our minds are moved and the grace and favour of God whereby we are his beloved Against these shamelesse enemies of the holy spirit I will not use materiall weapons but syllogisticall charmes And first I will set downe some of their paralogismes or false arguments and upon the neck of them infer fit confutations grounded upon sound reason and certain truth Their first argument is knit up in this manner The holy spirit is no where expressely called God in the scriptures Eâ—go he is not God or at leastwise he is not to be called God The antecedent of this argument is false because the holy spirit hath the title or name of God in the fift of the Acts. Again the consequent is false For although he were not expressely called God yet should it not thereupon be concluded that he is not very God because unto him are attributed all the properties of God which unto this doe equally belong And as we deny not that the father is the true light although it be not directly written of the father but of the sonne He was the true light giving light to every man that commeth into this world so likewise it is not to be denyed that the spirit is God although the scripture doth not expressely and simply note it sithence it ascribeth equall things thereunto as the properties of God the works of God the service due to God and that it doth interchangeably take the names of Spirit and of God oftentimes They therefore that see these things attributed unto the holy spirit and yet will not suffer him to be called by the name of God do as it were refuse to grant unto Eve the name of Homo whom notwithstanding they confesse to be a creature reasonable and mortall The second reason is this Hilarie in all his twelve books of the Trinity doth no where write that the holy spirit is to be worshiped he never giveth thereunto the name of God neither dares he otherwise pronounce thereof than that it is the spirit of God Besides this there are usuall prayers of the church commonly called the Collects whereof some are made to the Father some to the Sonne but none to the holy spirit and yet in them all mention is made of the three persons Hereunto I answer that although Hilarie doth not openly call the holy spirit God yet doth he constantly deny it to be a creature Now if any aske me why Hilarie was so coy and nice to name the holy spirit God whom he denieth to be a creature when as notwithstanding between God and a creature there is no mean I will in good sooth say what I think I suppose that Hilary for himself thought well of the godhead of the holy spirit but this opinion was thrust and forced upon him of the Pneumatomachi who at that time rightly deeming of the son did erewhiles joine themselves to those that were sound of judgement There is also in the ecclesiasticall history a little book which they gave Liberius a bishop of Rome whereinto they foisted the Nicene creed And that Hilarie was a friend of the Pneumatomachi it is perceived in his book De synodis where he writeth in this manner Nihil autem mirum vobis videri dâ—bet fratres charissimi c. It ought to seem no wonder unto you dear brethren c. As for the objection of the prayers of the church called the collects that in them the holy spirit is not called upon by name we oppose and set against them the songs of the church wherein the said spirit is called upon But the collects are more ancient then the songs hymnes and anthems I will not now contend about ancientnesse neither will I compare songs and collects together but I say thus much only to wit that in the most ancient times of the church the holy spirit hath been openly called upon in the congregation Now if I be charged to give an instance let this serve In the collect upon trinity sunday it is thus said Almighty and everlasting God which hast given unto us thy servants grace by the confession of a truth to acknowledge the glory of the eternall trinity and in the power of the divine Majesty to worship the unity we beseech thee that through the stedfastnesse of this faith we may evermore be defended from all adversity which livest and reignest one God world without end Now because that in this collect where the trinity
rer 10. cap. 93. Divels of divers natureâ— and their operations The former opinion confuted Psellus lib. de operat daem cap. 12. If this were spoken of the tentations c. of satan it were tolerable 1. Cor. 12. Psellus ibid. cap. 13. If a babe of two yeares old throw stones from Pawles steeple they will do hurt c. Howbeit I think the spirit of tentation to be that divel therefore 〈…〉 Christ biddeth us watch and pray lest we be tempted c. Psel in operat daem cap. 14. Idem cap. 17. Beast like divels But Psâ—llus saw nothing himself Probable and likely stuffe Fasc Card. operat de daemon The Platonists opinion What kind of sacrifices each spirit liketh best Of Socrates his private divell or familiar spirit Dionys. in coelest hâ—rearch cap. 9.10 Ephes. 6. Dionys. in coelest hierarch I. Calv. lib. inslit 1. c. 14. Edw. Deering in lect upon the Hebrews reading 6. Mal 3.1 Isai. 14. The opinion of the Thalmudists Laur. Anan lib. de natur daem 1 Creavit coelum terraâ— Laur. Anan lib. denatur daem 1. Lau. Anan lib. de naâ—ur dem 1. Laur. Anan lib. de natur dam. 1. Instans viz. punctum temp nâ—mpe indivi duum Nunc. Euseb. in ecclâ—s histor 1.0000000 Iohannes Cassianus in confessione theolog tripart I. Cal lib. inslit 1. cap. 14. sect 8. Mich. And. â—hes 107. 101. Idem thes 103 108. Luk 15.7 Luk 16.23 I. Cal. lib. instit 1. cap. 14.2 Reg. 16.17 Jud. vers 6. 2 Pet. 2.4 Mal. malef par 2. quae 1. cap. 2.3 Mal. malef par 2. cap. 1. quaest 1. Mich. And. Laur. Anan Mal. malef c. Author lib. Zeor hammor in Gen. 2. The grosse dulnesse of many at the hearing of a spirit named Aug. in ser. 4. Greg. 29 sup Iob. Leo pont ser. 8 Nativit Ephe. 6.11 12. 2 Tim. 2.8.9 Idem ibid. 1 Cor. 2.14 Judg. 9.7 8 9 10 11 12 13 14. a Exod. 31.1 b Acts 8.19 Gal. 3. c John 6. Matth. 16. d 1 Cor. 3. Gal. 3. 1 Cor. 2. 2 Cor. 7. e Luk. 9. 1 Cor. 5. Philip. 1. 1 Thes. 5. f 1 John 4. g 1 Tim. 4. h Ephes. 5. Isai. 11.2 Zach. 12.10 Rom. 1.15 1 Cor. 12.8 9 10. 1 Cor. 12.11 Isai. 19.14 Isai. 29. 1 Sam. 28. Hest. 16. Sap. 15.13 29. Judg. 9.23 Num. 5.14 Luk. 13.11 Mark 16.9 Levit. 26. Prov. 24. Luk. 17. Matth. 8.16 Luk. 4.36 Luk. 7.21 John 8.11 Luk. 8.14 Levit. 14 7 8. Luk. 7.17.4 John 9. Mat. 4.17 c. Mat. 15.28 Mat. 12.22 Mal. males quaest 5. pa. 1. * A maxime in philosophy as the sun in aridis fiecis Ioseph de antiquitat Iud. item de bello Iud. lib. 7. c. 35. Num. 27.16 1 Reg. 18 verse 23. verse 4. Luke 8.27 28. Mark 5.9 Luk. 8. I. Cal. lib. inflit lib. 1 cap 14. sect 14. Numb 11. Ibid. ver 25. Acts 16. 2 Reg. 2. Judg. 3.10 a Judg. 11.39 b Ibid. 14.6 c Ibid. 14.6 d Numb 24.2 e 1 Sam. 16.13 f 1 Sam. 18.14 g Ezek. 11.5 h 2 Chron. 14. i 1 Chro. 12 18 k Numb 14. l Dan. 5.11 Joh. 3.34 Eccles. 8. For every naturall motion is either circular or elementary Gen. 18.19 I. Bod. lib. de daem 3. ca. 4. Exod. 12.29 Psal. 104.20 I. Bod. lib. de dem 3. ca. 5. Levit. 1. 2 Reg. 13. Mat. 10 12. Mark 3. Luk. 11. a 2 Reg. 19. b 2 Reg. 17. c Ose. 9.11 Numb 25. Deut. 3. 4. Josu 22. d 2 Reg. 17. e Numb 21. 1 Reg. 11. 2 Reg. 23. f Judg. 16. 1 Mac. 10. g 1 Reg. 11. 2 Reg. 23. h 2 Reg. 23. 1 Chron. 20. Jerem. 49. Ioseph lib. de antiquit Iudae or 6. cap. 14. 1 Sam. 7. 2 Reg. 23. Psal. 96. a Ioh 40. Job 3. Isai 27. b Matth. 6. Matth. 4. c. Marc. 16. James 2. d Matth. 4. John 8. Apoc. 12. e Apoc. 9. f Mark 5. Luk. 8. g Ephes. 2. h John 8.12.14.16 i Job 41. k 1 Pet. 5. l John 8. m 1 John 3. n Act. 16. o Ose. 4. p Psal. 34. 1 Chron. 21. q Prov. 17. r 2 Cor. 12. s Apoc. 9. t Apoc. 12. u Job 41. x Gen. 3. y Apoc. 12. z Isai. 27. Isai. 13.24 Psalm 96. Iuno and Minerva Cousening gods or knaves Terra aqua aer ignis sol Luna Hudgin of Germany and Rush of England 1 Wier lib. de praest daem 1. cap. 23. Bawdy priests in Ginnie Looke in the word Ob lib. 7. cap 3. A good god and goddesse for women The names of certaine heathenish gods their peculiar offices A very homely charge Beasts biâ—ds vermine fishes herbs and other trumpeâ—y worshipped as gods Inperiall godâ— and their assistants The number of gods among the gentiles 1. Reg. 20. 2. Chr. 32. 1. Cor. 16. Iudg. 3. 2 Chr. 33. 2. Reg. 23 c. Popish gods of nations Parish gods or popish idols Se the golden Legend for the life of S. Bridget He saints and she saints of the old stamp with their peculiar vertues touching the cuting of diseases * For the French pox or the common kind of pox or both This would be known New saints Divos vocant Grammatici cos qui ex hominibus dii facti sunt Cic. de natuf deorum The papists see a moth in the eye of others but no beam in their owne The idolatrous councell of Trent Exempl 4. But our Lady spied him well enough as you shal read The priests arse made buttons Our B. ladies favour Greg. 4. dialog cap. 51. Alexand lib. 5. cap. 23. lib. 2. cap. 9. c. Greg. lib. 4. dialog ca. 40. idem cap. 55. and in other places elsewhere innumerable Micha And. thes 151. Alex. ab Alexand lib. 4. genealog dierum chap. 19. Plutarch oratione ad Apoll onium Item Rasiliens in epist. Platina de vitis pontisicum Nauclerus 2. generat 35. Ambr. ser. 90. de passione Agn. Euseb. lib. eccles hist. 5. Niceph. lib. 5. cap. 7. Hieronym in vita Pau. Theodor lib. hist. 5. ca. 24. Aâ—han in vita Antho. * Melawoth in Calendar Manlii 23. April Marbach lib. de miracul adversus Ins. Iohannes Rivius de veter superstit Athan. lib. 99. quae 11. August de cura pro mortu ca. 13. Luk. 16. Matth. 17. Luk 9. Iohan. Laur. lib. de natur demon Mich. Andr. thes 222 c. Idem thes 235. 136. Idem thes 226. Th. Aq. 1 pa. quae 89. ar 8. Gregor in dial 4. Mich. And. thes 313.316.317 Idem thes 346. Leo. serm de jejuniis 10. mens Gelas. in epistola ad episc Mich. Andâ— thes 345. Greg. dial 4. cap. 1.12.14 Mich. And. thes 347. Greg. dial 4. cap. 11. Mich. And. thes 347. Mich. And. thes 341. Ide thes 388. Ide thes 411. Mal. malef 1. Bod. c. Mich. And thes 412. Idem thes 414. Gen. 3.14 15. Gen. 3.1 1 Cor. 11.3 Sap. 2.24 Gen. 3.1 Psal. 139.4 Num. 8 9. John 3 14. Maâ— 23.33 Mat. 10.16 I. Cal. in Genes cap. 3.1 Idem ibid. Idem ibid. Idem ibid. Mat. 10.16 Isai. 30.6 Mat. 3.12 13. Luk. 3. c. Gen. 3. Family of love I. Cal. lib. instit 1. cap. 14. sect 18 I. Cal. lib. inst 1. cap. 14. sect 13. Aug. de cura prâ— mort c. P. Mart. in loc com 9 sect 14. a 1 Sam. 22. Luk. 8. John 8. Ephes. 6. 2 Tim. 2. 1 Pet. 5. b Coloss. 1. v. 16. 1 Cor. 10. Matth. 8. 10 Luke 4. c â—ap 1. Apocal. 4. d 1 Tim. 4.4 e Gen. 1. f Gen. 8.44 1 Joh. 3.8 Is 54.16 Edw. Deering in his reading upon the Hebr. 1. reading the 6. Ephes. 6.12 Col. 2.16 Matth. 25. 1 Pet. 5. Idem ibid. Mat. 25.41 Mal. malef par 1. que 5. The etymon of the word Diabolus The book of W. W. published At S. Osees 17. or 18. witches condemned at once Isai. 30.28 Zach. 6.5 Gen. 1.2 John 3.8 Eras. Sarcer in dictio Scholast doctr liâ— S. Erasm. Sar. in lib. loc lit praedictis Laurent a Villavicentio in phrasib s. script lit S. pag. 176. Rom. 8.15 2 Cor. 6.5 John 15.26 Isai. 44. John 7.38 John 4.14 Jer. 23.29 1 John 2.10 Psal. 44. Cyâ—ill in Evang Ioh. lib. 3. cap. 14. Exod. 8. The holy spirit can abide nothing that is carnall and unclean Isai. 29.10 Isai. 19.14 Ro. 1.21 23. Deut. 28.28 29. A question An answer A great likelihood no doubt Judgement distinguished * Josias Simlerus li. 4. ca. 5. adversus vileres novos Antiâ—â—initarios c. 1 Objection The scripture doth never call the holy spirit God * The 1. answer A refutation of the antecedent c. 2 Objection Hilarie doth not call the spirit God neither is he so named in the common Collects * The 2. answer Hilarius lib. 12. de Triade The place is long and therefore I had rather referre the reader unto the book than to insert so many lines Collecta in die domin sanctae Trinit 3 Objection The spirit is not to be prayed unto but the father only * 3. Answer The consequent is denied 4 Objection Amos saith that the spirit was created * 4. Answer Spirit in this place signifieth wind To create is not him to be made that was not Euseb. Caesariens lib. 3. adversus Marcemull 5 Objection All things were made by the son Ergo the spirit was also made by him * 5. Answer Universal propositions or speeches are to be restrained 6 Objection The spirit knoweth not the father and the sonne * 6. Answer How exclusive propositions or speeches are to be interpreted 7 Objection The spirit prayeth for us 7 Answer The spirit doth provoke us to pray 8 Objection The spirit is sent from the father and the sonne 8 Answer How the spirit is sent 9 Objection The spirit speaketh not of himself * The 9. answer Cyrill lib. 13. the saur cap. 3. 10 Objection * 10 Answer The spirit proceedeth * Such were the Arrians 〈…〉 amosatenians c. Sus magis in coeno gaudet quam fonte sereno The heathenish philosophers acknowledged the holy spirit Cyrill lib. 1. contra Intianum Marsilius Ficinus in arg in Cratys Plot. Ovid. lib. metamorph 1. sab 5 de gigantib coeâ—nm obsident Iacob Sadol in lib. de laud. philosoph inscrip Phedius Peter Mart. in loc com part 2. cap. 18. sect 33. pag. 628. John 14.26 John 16.14 14.16