is expressely called upon the names of persons are not expressed but almighty and everlasting God invocated who abideth in trinity and unity it doth easily appear elsewhere also that the persons being not named under the name of almighty everlasting God not only the father to be understood but God which abideth in trinity and unity that is the father the sonne and the Holy-ghost A third objection of theirs is this The sonne of God oftentimes praying in the gospels speaking unto the father promiseth the holy spirit and doth also admonish the apostles to pray unto the heavenly father but yet in the name of the sonne Besides that he prescribeth them this forme of prayer Our father which art in heaven Ergo the father only is to be called upon and consequently the father only is that one and very true God of whom it is written Thou shalt worship the Lord thy God and him only shalt thou serve Whereto I answer first by denying the consequent The son prayed to the father only Ergo the father only is of us also to be prayed unto For the sonne of God is distinguished of us both in person and in office he as a mediator maketh intercession for us to the father and although the sonne and the holy spirit do both together receive and take us into favour with God yet is he said to intreat the father for us because the father is the fountain of all counsels and divine works Furthermore touching the forme of praying described of Christ it is not necessary that the fathers name should personally be there taken sith there is no distinction of persons made but by the name of father indefinitely wee understand God or the essence of God the father the sonne and the Holy-ghost For this name hath not alwaies a respect unto the generation of the sonne of God but God is called the father of the faithfull because of his gracious and free adopting of them the foundation whereof is the son of God in whom we be adopted but yet so adopted that not the father only receiveth us into his favour but with him also the sonne and the holy spirit doth the same Therefore when we in the beginning of prayer do advertise our selves of Gods goodnesse towards us we doe not cast an eye to the father alone but also to the sonne who gave us the spirit of adoption and to the holy spirit in whom we cry Abba Father And if so be that invocation and prayer were restrained to the father alone then had the saints done amisse in calling upon invocating and praying to the son of God and with the son the holy spirit in baptisme according to the forme by Christ himselfe assigned and delivered Another objection is out of the fourth of Amos in this manner For lo it is I that make the thunder and create the spirit and shew unto men their Christ making the light and the clouds and mounting above the high places of the earth the Lord God of hosts is his name Now because it is read in that place shewing unto men their Christ the Pneumatomachi contended that these words are to be understood of the holy spirit But Ambrose in his book De spiritu sancto lib. 2. cap. 7. doth rightly answer that by spirit in this place is meant the wind for if the prophets purpose and will had been to speak of the holy spirit he would not have begunne with thunder nor have ended with light and clouds Howbeit the same father saith If any suppose that these words are to be drawn unto the interpretation of the holy spirit because the prophet saith Shewing unto men their Christ he ought also to draw these words unto the mystery of the Lords incarnation and he expoundeth thunder to be the words of the Lord and spirit to be the reasonable and perfect soul. But the former interpretation is certain and convenient with the words of the prophet by whom there is no mention made of Christ but the power of God is set forth in his works Behold saith the prophet he that formeth the mountains and createth the wind and declareth unto man what is his thought which maketh the morning darknesse and walketh upon the high places of the earth the Lord God of hosts is his name In this sort Santes a right skilfull man in the Hebrew tongue translateth this place of the prophet But admit this place were written of the holy spirit and were not appliable either to the wind or to the Lords incarnation yet doth it not follow that the holy spirit is a creature because this word of Creating doth not alwaies signifie a making of something out of nothing 〈◊〉 Eusebius in expounding these words The Lord created me in the beginning of his wayes writeth thus The prophet in the person of God saying Behold I am he that made the thunder and created the spirit and shewed unto men their Christ this word created is not so to be taken as that it is to be concluded thereby that the same was not before For God hath not so created the spirit sithence by the same he hath shewed and declared his Christ unto all men Neither was it a thing of late beginning under the sonne but it was before all beginning and was then sent when the apostles were gathered together when a sound like thunder came from heaven as it had been the comming of a mighty wind this word Created being used for sent downe for appointed ordained c. and the word thunder signifying in another kind of manner the preaching of the gospels The like saying is that of the Psalmist A clean heart create in me O God wherein he prayed not as one having no heart but as one that had such a heart as needed purifying as needed perfecting and this phrase also of the scripture that he might create two in one new man that is that he might join couple or gather together c. Furthermore the Pneumaâ—omachi by these testimonies insuing endeavour to prove the holy spirit to be a creature Out of Iohn the 1. cha By this word were all things made and without it nothing was made Out of the 1 Cor. 8. We have one God the father even he from whom are all things c we in him and one Lord Jesus Christ through whom are all things and we by him Out of the 1. Coloss. By him were all things made things in heaven and things in earth visible and invisible c. Now if all things were made by the sonne it followeth that by him the holy spirit was also made Whereto I answer that when all things are said to be made by the sonne that same universall proposition is restrained by Iohn himself to a certain kind of things Without him saith the evangelist was nothing made that was made Therefore it is first to be shewed that the holy spirit was made and then will we conclude out
sort as is elsewhere expressed already in this 〈◊〉 treatise A figure or type proportionall shewing what form must be observed and kept in making the figure whereby the former secret of inclosing a spirit in crystall is to be accomplished c. CHAP. XIII An experiment of Bealphares THis is proved the noblest carrier that ever did serve any man upon the earth and here beginneth the inclosing of the said spirit and how to have a true answer of him without any craft or harm and he will appeare unto thee in the likenesse of a fair man or fair woman the which spirit will come to thee at all times And if thou wilt command him to tell thee of hidden treasures that be in any place hee will tell it thee or if thou wilt command him to bring to thee gold or silver he will bring it thee or if thou wilt goe from one country to another he will bear thee without any harm of body or soul. Therefore he that will doe this work shall abstaine from leacherousnesse and drunkennesse and from false swearing and doe all the abstinence that he may doe and namely three dayes before he goe to work and in the third day when the night is come and when the starres doe shine and the element faire and clear he shall bath himselfe and his fellows if he have any all together in a quick welspring Then he must be cloathed in cleane white cloathes and he must have another privy place and beare him inke and pen wherewith he shall write this holy name of God Almighty in his right hand ✚ Agla ✚ and in his left hand this name ✚ ♊ â—â—◠✚ and he must have a dry thong of a lions or of a hâ—â—e skin and make thereof a girdle write the holy names of God all above and in the end ✚ A Ω ✚ And upon his brest he must have this presenâ— figure or mark written in virgin parchment as it is here shewed And it must bâ—sowed upon a peece of new linnen anâ— so made fast upon thy brest And if thoâ— wilt have a fellow to worke with thee hee must bee appointed in the same manner You must have also a bright knife that was never occupied and hee must write on the one side of the blade of the knife ✚ Agla ✚ and on the other side of the knifes blade ✚ ♊ â—â—◠✚ And with the same knife he must make a circle as hereafter followeth the which is called Salomons circle When that hee is made goe into the circle and close again the place there where thâ— wentest in with the same knife and say Per crucis hoâ— signum ✚ suâ— at procui omne malignum Et per idem signum ✚ salvetur quodque bexâ—num By the sign of the Crosse ✚ may all evill fly farre away and by the same signe ✚ may all that is good be preserved and make suffurâ—gations to thy self and to thy fellow or fellows with frankincense mâ—stike lignum aloes then put it in wine and say with good devotion in the worship of the high God Almighty all together that he may defend you from all evils And when he that is master will close the spirit he shall say towards the east with meeke and devout devotion these psalmes and prayers as followeth here in order The two and twentieth Psalm O My God my God look upon me why hast thou forsaken me and art so farre from my health and from the words of my complaint And so forth to the end of the same psalm as it is to bee found in the book This psalm also following being the fifty one psalme must be said three times ever c. HAve mercy upon me O God after thy great goodnesse according to the multitude of thy mercies doe away mine offences And so forth to the end of the same psalm concluding it with Glory to the Father and to the Son and to the Holy Ghost As it was in the beginning is now and ever shall be world without end Amen Then say this verse O Lord leave not my soul with the wicked nor my life with the bloud-thirsty Then say a Pater noster an Ave Maria and a Credo ne nos inducas O Lord shew us thy mercy and we shall be saved Lord heare our prayer and let our cry come unto thee Let us pray O Lord God almighty as thou warnedst by thine angell the three kings of Cullen Iasper Mâ—lchior and Balthasar when they came with worshipfull presents toward Bethlehem Iasper brought myrrh Melchior incense Balthasar gold worshipping the high king of all the world Jesus Gods son of heaven the second peâ—peâ—son in Trinity being born of the holy and clean virgine S. Mary queen of heaven empresse of hell and lady of all the world at that time the holy angell Gabriel warned and had the foresaid three kings that they should take another way for dread of perill that Herod the king by his ordinance would have destroyed these three noble kings that meekly sought out our Lord and Saviour As wittily and truly as these three Kings turned for dread and took another way so wisely and so truly O Lord God of thy mightifull mercy blesse uâ— now at this time for thy blessed passion save us and keep us all together from all evill and thy holy angell defend us Let us pray O Lord King of all Kings which containest the throne of heavens and beholdest all deeps weighest the hils and shuttest up with thy hand the earth hear us most meekeâ—t God and grant unto us being unworthy according to thy great mercy to have the verity and vertue of knowledge of hidden treasure by this spirit invoÌ„cated through thy help O Lord Jesus Christ to whom be all honour and glory from worlds to worlds everlastingly Amen Then say these names ✚ Helic ✚ â—ely◠✚ essejero ✚ Dâ—us â—â—ternus ✚ cloy ✚ clemen◠✚ â—eloye ✚ Deus sanctus ✚ sabâ—oti ✚ Deus exercâ—â—â—â—donay ✚ Deus mirabilis ✚ jao ✚ verax ✚ anephâ—neton ✚ Deus ineffabilis ✚ sodoy ✚ dominator dominus ✚ on sortissimus ✚ Deus ✚ qui the which wouldest be prayed unto of sinners receive we beseech thee these sacrifices of praise and our meek prayers which we unworthy doe offer unto thy divine majesty Deliver us and have mercy upon us and prevent with thy holy spirit this work and with thy blessed help to follow after that this our work begun of thee may be ended by thy mighty power Amen Then say this anon after ✚ homo ✚ sacarus ✚ Museolameus ✚ â—heruborca ✚ being the figure upon thy brest aforesaid the girdle about thee the circle made blesse the circle with holy water and sit down in the midst and read this conjuration as followeth sitting back to back at the first time I exorcise and conjure Bealphares the practiser and preceptor of this art by the maker of heavens and of earth and by his vertue
the person of the deity I mean the spirit of sanctification to oppose mans power mans wit mans policy c. which was well signified by that poeticall fiction of the giants who were termed Anguipedes Snakefooted which as Ioachimus Cameravius expoundeth of wicked counsellours to whose filthy perswasions tyrants doe trust as unto their feet and Iames Sadolet interpreteth of philosophers who trusting over much unto their own wits become so bold in challenging praise for their wisdome that in fine all turneth to folly and confusion so I expound of heretikes and schismatikes who ' either by corrupt doctrine or by maintaining precise opinions or by open violence c. assay to overthrow the true religion to break the unity of the church to deny Caesar his homage and God his duty c. and therefore let Iovis fulmen wherewith they were slain assure these that there is Divina ultio due to all such as dare in the ficklenesse of their fancies arrear themselves against the holy spirit of whom sith they are ashamed hereupon earth otherwise they would confidently boldly confesse him both with mouth and pen he will be ashamed of them in heaven where they are like to be so farre from having any society with the saints that their portion shall be even in full and shaken measure with miscreants and infidels And therefore let us if we will discerne and try the spirits whether they be of God or no seek for the illumination of this inlightning spirit which as it bringeth light with it to discover all spirits so it giveth such a fiery heat as that no false spirit can abide by it for fear of burning Howbeit the holy spirit must be in us otherwise this prerogative of trying spirits will not fall to our lot But here some will peradventure move a demand and do aske how the holy spirit is in us considering that Infiniti ad infinitum nulla est proportio neque loci angustia quod immensum est potest circumscribi of that which is infinite to that which is finite there is no proportion neither can that which is unmeasurable be limited or bounded within any précinct of place c. I answer that the most excellent father for Christs sake sendeth him unto us according as Christ promised us in the person of his apostles The comforter saith he which is the holy spirit whom my father will send in my name And as for proportion of that which is infinite to that which is finite c. I wil in no case have it thought that the holy spirit is in us as a body placed in a place terminably but to attribute thereunto as duly belongeth to the deity an ubiquity or universall presence not corporally and palpably but effectually mightily mystically divinely c. Yea and this I may boldly adde that Christ Jesus sendeth him unto us from the father neither is he given us for any other end but to inrich us abundantly with all good gifts and excellent graces and among the rest with the discerning of spirits aright that we be not deceived And here an end FINIS The summe of every chapter contained in the sixteene books of this discovery with the discourse of divels and spirits annexed thereunto The first Booke AN impeachment of witchespower in meteors and elementary bodies tending to the rebuke of such as attribute too much unto them Pag. 1. The inconvenience growing by mens credulity herein with a reproofe of some churchmen which are inclined to the common conceived opinion of witches oâ—nipotency and a familiar example thereof pag. 3. Who they be that are called witches with a manifest declaration of the cause that moveth men so commonly to thinke witches themselves to beleeve that they can hurt children cattell c. with words and imaginations and of cousening witches pag. 5. What miraculous actions are imputed to witches by witchmongers papists and poets pag. 6. A confutation of the common conceived opinion of witches and witchcraft and how detestable a sinne it is to repaire to them for counsell or helpe in time of affliction pag. 8. A further confutation of witches miraculous and omnipotent power by invincible reasons and authorities with dissuasions from such sond credulity pag. 9. What meanes the name of witches becommeth so famous and how diversly people be opinioned concerning them and their actions pa. 10. Causes that move as well witches themselves as others to thinke that they can work impossibilities with answers to certaine objections where also their punishment by law is touched pag. 11. A conclusion of the first book wherein is foreshewed the tyrannicall cruelty of witchmongers and inquisitors with a request to the reader to peruse the same pag. 12. The second Booke WHat testimonies and witnesses are allowed to give evidence against reputed witches by the report and allowance of the inquisitors themselves and such as are speciall writers herein Pag. 13. The order of examination of witches by the inquisitors ibid. Matters of evidence against witches pag. 15. Confessions of witches whereby they are condemned pag. 16. Presumptions whereby witches are condemned pag. 17. Particular interrogatories used by the inquisitors against witches pa. 18. The inquisitors triall of weeping by conjuration pag. 19. Certaine cautions against witches and of their tortures to procure confession pag. 20. The 15. crimes laid to the charge of witches by witchmongers specially by Bodin in Demonomania 22. A confutation of the former surmised crimes patched together by Bodin and the only way to escape the inquisitors hands pag 23. The opinion of Cornelius Agrippa concerning witches of his pleading for a poore woman accused of witchcraft and how he convinced the inquisitors pag. 24. What the feare of death and feeling of torments may force one to do and that it is no marvell though witches condemne themselves by their owne confessions so tyrannically extorted pag. 33. The third Book THe witches bargaine with the divell according to M. Mal. Bodin Nâ—der Daneus Psellus Brastus Hemingius Cumanus Aquinas Bartholomeus Spineus c. Pag. 35. The order of the witches homage done as it is written by lewd inquisitors and peevish witchmongers to the divell in person of their songs and danses and namely of Lavolta and of other ceremones also of their excourses pag. 36. How witches are sommoned to appeare before the divell of their riding in the air of their accompts of their conference with the divell of his supplies and their conference of their farewell and sacrifices according to Daneus Psellus c. 37 That there can no real league be made with the divell the first author of the league and the weake proofes of the adversaries for the same 38. Of the private league a notable table of Bodin concerning a French lady with a confutation pag. 39. A disproofe of their assemblies and of their bargaine pag. 40. A confutation of the objection concerning witches confessions pag. 41. What folly it were for witches
of thine hand 〈◊〉 give it to thy neighbour David because thou obeyedst the voice of 〈◊〉 Lord c. This I say is no phrase of a devil but of a cosener 〈◊〉 knew before what Samuel had prophesied concerning Sauls destruâ—â—â—â—â— For it is the devils condition to allure the people unto wickednesse 〈◊〉 not in this sort to admonishâ— warne and rebuke them for evil An◠〈◊〉 popish writers confesse that the devil would have been gone at the 〈◊〉 naming of God If it be said that it was at Gods special commandeâ—â—â—â— and will that Samuel or the devil should be raised to propound â—â—â—monition to the profit of all posterity I answer that then he 〈…〉 have done it by some of his living prophets and that Satan 〈◊〉 been so fit an instrument for that purpose After this falleth the 〈◊〉 I would say Samuel into the vein of prophecying and speakeâ—â— Saul on this wise The Lord will rent thy kingdome out of thine 〈◊〉 and give it to thy neighbour David because thâ—u obeyedst not the 〈◊〉 of the Lord nor executedst his fierce wrath upon the Amalekitesi 〈◊〉 fore hath the Lord done this unto thee this day Moreover the Lord 〈◊〉 deliver thee into the hands of the Philistines and to morrow shalt thoâ— thy sonnes be with me and the Lord shall give the host of Israel inâ—o 〈◊〉 hands of the Philistines What could Samuel have said more Me thinks the devil would have used another order encouragin◠〈◊〉 rather than rebuking him for his evil The devil is craftier than 〈◊〉 such an admonition to all posterities as should be prejudiciâ—◠〈◊〉 his kingdome and also be void of all impiety But so divine a sense maketh much for the maintenance of the witches credit and to 〈◊〉 â—â—â—vancement of her gaines Howbeit concerning the verity of this â—â—â—â—phesie there be many disputable questions first whether the 〈◊〉 were fought the next day secondly whether all his sonnes were 〈◊〉 with him item whether they went to heaven or hell together a◠〈◊〉 with Samuel they must be in heaven and being with 〈◊〉 they must be in hell But although every part of this 〈◊〉 were false as that all his sonnes were not slain Ishhosheth 〈◊〉 and reigning in Israel two years after Sauls death and that the 〈…〉 not on the morrow and that wicked Saul after that he had killed 〈◊〉 selfe was not with good Samuel yet this witch did give a shrewd 〈◊〉 to the sequel Which whether it were true or false pertains 〈…〉 purpose and therefore I will 〈◊〉 it But as â—ouching the 〈◊〉 them that say it was the devil because that such things came to 〈◊〉 would â—ain know of them where they learn that devils foreknow 〈…〉 come If they say he guesseâ—h onely upon probabilities the witâ—â— may 〈◊〉 do the like But here I may not forget the decrees which conclude 〈◊〉 Samuel appeared not unto Saul but that the historiographer set fo◠〈◊〉 mind and Samuels estate and certain things which were said and seen 〈◊〉 whether they were true or false and further that it were a 〈◊〉 offence for a man to beleeve the bare words of the story And if 〈◊〉 exposition like you not I can easily frame my selfe to the opinion of â—ne of great learning expounding this place and that with great proâ—â—bility in this sort to wit that this Pythonist being Ventriloqua that 〈◊〉 Speaking as it were from the bottom of her belly did cast her selfe â—â—to a trance and so abused Saul answering to Saul in Samuels name in 〈◊〉 counterfeit hollow voice as the wench of Westwel spake whose hisâ—â—ry I have rehearsed before at large in page 94. and this is right â—â—nâ—riloquie CHAP. XIV â—â—inions of some learned men that Samuel was indeed raised not by the witches art or power but by the special miracle of God that there are no such visions in these our dayes and that our witches cannot do the like AIas and Sadajas write that when the woman saw the miracle indeed and more than she looked for of waâ— wont to do she beâ—n to cry out that this was a vision indeed and a true one not done by 〈◊〉 art but by the power of God Which exposition is farre more proâ—â—ble than our late writers judgements hereupon and agreeth with the â—â—position of diverse good divines Gelasius saith it was the very spirit 〈◊〉 Samuel and where he suffered himselfe to be worshipped it was but 〈◊〉 civil salutation and courtesie and that God did interpose Samuel as he did Elias to the messenger of Ochossas when he sent to Belzebub the god Acharon And here is to be noted that the witchmongers are set up this point for the papists say that it cannot be a devil because Jeho it is thrice of five times named in the story Upon this peece of scripâ—â—re arguments are daily devised to prove and maintain the miraculous â—â—tions of witch crafâ— and the raising of the dead by conjuâ—ations And â—r if it were true that Samuel himselfe were raised or the devil in his â—â—â—enesse and that the witch of Endor by her art and cunning did it c. it â—aketh rather to the disproofe than to the proofe of our wiâ—ches which 〈◊〉 neither do that kind of miracle or any other in any such place or â—â—mpany where their jugling and cosenage may be seen and laid open â—nd I challenge them all even upon the adventure of my life to shew â—he peece of a miracle such as Christ did truly or such as they suppose his witch did diabolically be it not with art nor confederacy whereby the colour thereof maybe made neither are there any such visions in these â—â—yes shewed Heretofore God did send his visible angels to men but now we hear â—ot of such apparitions neither are they necessary Indeed it pleased â—od heretofore by the hand of Moses and his prophets and specially by 〈◊〉 son Christ and his Apostles to worke great miracles for the establishing of the faith but now whatsoever is necessary for our salvation it â—â—â—tained in the word of God our faith is already confirmed and our 〈◊〉 established by miracles so as now to seek for them is a point of 〈◊〉 Which the papists if you note it are grealy touched withall in their lying legends appeareth But in truth our miracles are 〈◊〉 most commonly and specially of priests whereof I could cite a 〈◊〉 sand If you read the story of Bell and the Dragon you shall finde 〈◊〉 miracle of some antiquity If you will see newer devices reâ— â—â—â—tus Cardanus Baleus and specially Lavaterns c. There have 〈◊〉 some walking spirits in these parts so conjured not long since as 〈◊〉 wards they little delighted to make any more apparitions CHAP. XV. Of vaine apparitions how people have been brought to fear 〈◊〉 which is partly reformed by preaching of the gospel the true 〈◊〉 Christs miracles BUt certainly some one knave in a white sheet hath cosened and
Succubus wiâ—h incantations charmes conjutations c. do destroy c. the births of women with child the young of all cattel the corne of the field the grapes of the vines the fruit of the trees Item men women and all kind of cattel and beasts of the field and with their said inchantments c. do utterly extinguish suffocate and spoile all vineyards orchards meadowes pastures grasse greene corne and ripe corne and all other podware yea men and women themselves are by their imprecations so afflicted with externall and inward paines and diseases that men cannot beget nor women bring forth any children nor yet accomplish the duty of wedlock denying the faith which they in baptisme prosessed to the destruction of their own soules c. Our pleasuâ—â— therefore is that all impediments that may hinder the inquisitors office be utterly removed from among the people lest this blot of heresie proceed to poison and defile them that be yet Innocent And therefore we do ordaine by vertue of the apostolical authority that our inquisitors of high Almanie may execute the office of inquisition by all tortures and afflictions in all places and upon all persons what and wheresoever as well in every place and diocesse as upon any person and that as freely as though they were named expressed or cited in this our commission CHAP. VII â—oeticall authorities commonly alleadged by witchmongers for the proof of witches miraculous actions and for confirmation of their supernaturall power HEre have I a place and opportunity to discover the whole art of witchcraft even all their charmes periapts characters amulets â—rayers blessings cursings hurtings helpings knaveries cosenages c. But first I will shew what authorities are produced to defend and maintain the same and that in serious sort by Bodin Spinaeus Hemingins Variâ—â—s Danaeus Hyperius M. Mal. and the rest Carmina vel caelpossunt de ducere lunam Carminibus Circe socios mutavit Vlyssis Frigidus in pratis cantando rumpitur anguis Inchantments pluck out of the skie The moon though she be plac't one high Dame Circes with her charmes so fine Ulysses mates did turne to swine The snake with charmes is burst in twaine In meadows where she doth remain Againe out of the same poet they cite further matter Has berbas atque haec Ponto mihi lecta venena Ipsa dedit Maeris nascuntur plurima Ponto His ego saepè lupam fieri se condere sylvis Maerim saepè animas imis exirc sepulchris Atquesatas aliò vidi traducere messes These herbs did Meris give to me And poisons pluckt at Pontus For there they grow and multiply And do not so amongst us With these she made herself become A wolfe and hid her in the wood She fetcht up soules out of their tombe Removing corne from where it stood Furthermore out of Ovid they alleadge these following Nocte volant puerósque petunt nutricis egentes Et vitiant cunis corpora capta suis Carpere dicuntur lactentia viscera rostris Et plenum potu sanguine guttur habent To children they do fly by night And catch them while their nursses sleep And spoile their little bodies quite And home they bear them in their beake Again out of Virgil in form following Hinc mihi Massylae gentis monstrata sacerdos Hesperidum templi custos epulásque draconi Quae dabat sacros servabat in arbore ramos Spargens humida mella soporiferúmque papaver Haec se carminibus promittit solvere mentes Quas velit ast aliis duras immittere curas Sistere aquam fluviis vertere sidera retrò Nocturnósque ciet manes mugire videbis Sub pedibus terram descendere montibus ornos From thence a virgine Priest is come From out Massyla land Sometimes the Temple there she kept And from her heavenly hand The dragon meat did take she kept Also the fruit divine With herbs and liquors sweet that still To sleep did men incline The minds of men she saith from love With charmes she can unbind In whom she list but others can She cast to cares unkind The running streames do stand and from Their course the starres do wreath And souls she conjure can thou shalt See sister underneath The ground with roring gape and trees And mountaines turne upright c. Moreover out of Ovid they alledge as followeth Cùm volui ripis ipsis mirantibus amnes In fontes rediere suos concussáque sisto Stantia concuâ—io cantu freta nubila pesto Nubiláque induco ventos abigóque vocóque Vipereas rumpo verbis carmine fauces Viváque saxa suâ convulsáque robora terrâ Et sylvas inoveo jubeóque tremescere montes Et mugire solum manésque exire sepulchris Téque luna traho c. The rivers I can make retire Into the Fountains whence they flowe Whereat the bank themselves admire I can make standing waters go With charmes I drive both sea and cloud I make it calme and blowe aloud The vipers jawes the rocky stone With words and charmes I breake in twaine The force of earth congeal'd in one I move and shake both woods and plaine I make the souls of men arise I pull the moon out of the skies Also out of the same poet Verbáque ter dixit placidos facientia somnos Quae mare turbatum quae flumina concita sistant And thrice she spake the words that caus'd Sweet sleep and quiet rest She staid the raging of the sea And mighty flouds supprest Et miserum tenues in jecur urget acus She sticketh also needles fine In livers whereby men do pine Also out of other poets Carmine laesa Ceres sterilem vanescit in berbam Deficiunt laesi carmine fontis aquae Illicibus glandes cantantáqne vitibus uva Decidit nullo poma movente fluunt With charmes the corne is spoiled so As that it vades to barren grasse With charmes the Springs are dried lowe That none can see where watet was The grapes from vines the mast from okes And beats down fruit with charming strokes Quae sider a excantata voce Thessalâ Lunámque coelo diripit She plucks downe moon and starres from skie With chaunting voice of Thessaly Hanc ego de coelo ducentem sidera vidi Fluminis ac rapidi carmine vertititer Haec cantu findÃâ—que solum manésque sepulcbris Elicit tepido devorat ossa rego Cùm lubet haec tristi depellit lumina coelo Cùm lubet aestivo convocat orbe nives She plucks each starre out of his throne And turneth back the raging waves With charmes she makes the earth to cone And raiseth souls out of their graves She burns mens bones as with a fire And pulleth downe the lights from heaven And makes it snowe at her desire Even in the midst of summer-season Mens bausti nullâ sanie polluta veneni Incantata perit A man inchanted runneth mad That never any poison had Cessavere vices rerum
and eye-lids their braines the roofe of their mouthes their tongues their throats their breast their hearts their bellies their livers all their bowels and their stomach Cursed be their navels their spleenes their bladder Cursed be their thighes their legs their feet their toes their necks their shoulders Cursed be their backs cursed be their armes cursed be their elbowes cursed be their hands and their fingers cursed be both the nails of their hands and feet cursed be their ribbs and their genitals and their knees cursed be their flesh cursed be their bones cursed be their bloud cursed be the skin of their bodies cursed be the marrows in their bones cursed be they from the crown of the head to the sole of the foot and whatsoever is betwixt the same be it accursed ' that is to say their five senses to wit their seeing their hearing their smelling their tasting and their feeling Cursed be they in the holy crosse in the passion of Christ with his five wounds with the effusion of his bloud and by the milk of the Virgine Mary I conjure thee Lucifer with all thy Souldiers by the Father the Son and the Holy Ghost with the humanity and nativity of Christ with the vertue of all Saints that thou rest not day nor night till thou bringest them to destruction either by drowning or hanging or that they be devoured by wild beasts or burnt or slain by their enemies or hated of all men living And as our Lord hath given authority to Peter the Apostle and his successors whose place we occupy and to us though unworthy that whatsoever we bind on earth shall be bound in heaven and whatsoever we loose on earth shall be loose in heaven so we accordingly if they will not amend do shut from them the gates of heaven and deny unto them Christian burial so as they shall be buried in asses leaze Furthermore curssed be the ground wherein they are buried let them be confounded in the last day of Judgement let them have no conversation among Christians nor be houseled at the hour of death let them be made as dust before the face of the wind and as Lucifer was expelled out of heaven and Adam and Eve out of paradise so let them be expelled from the daylight Also let them be joyned with those to whom the Lord saith at the Judgement Go ye curssed into everlasting fire which is prepared for the devill and his angels where the worme shall not die nor the fire be quenched And as the candle which is throwne out of my hand here is put out so let their works and their soul be quenched in the stench of hell fire except they restore that which they have stolne by such a day and let every one say Amen After this must be sung In media vita in morte sumus c. This terrible curse with bell book and candle added thereunto must needs work wonders howbeit among theeves it is not much weighed among wise and true men it is not well liked to them that are robbed it bringeth small releef the priests stomach may well be eased but the goods stolne will never the sooner be restored Hereby is bewrayed both the malice and folly of popish doctrine whose unchaâ—itable impietie is so impudently published and in such order uttered as every sentence if opportunity served might be proved both heretical and diabolical But I will answer this cruel curse with another curse far more mild and civil performed by as honest a man I dare say as he that made the other whereof mention was lately made So it was that a certain Sir John with some of his company once went abroad a jetting and in a moon-light evening robbed a millers weire and stole all his eeles The poor miller made his mone to Sir John himself who willed him to be quiet for he would so curse the theef and all his confederates with bell book and candel that they should have small joy of their fish And therefore the next sunday Sir John got him to the pulpit with his surplisse on his back and his stole about his neck and pronounced these words following in the audience of the people All you that have stolne the millers eeles Laudate Dominum de coelis And all they that have consented thereto Benedicamus Domino Lo saith he there is savoe for your eeles my masters Another inchantment CErtaine priests use the hundred and eight psalm as an inchantment or charm or at the leastwise saying that against whomsoever they pronounce it they cannot live one whole year at the uttermost CHAP. XVIII A charme or experiment to find out a witch IN die dominico sotularia juvenum axungia seu pinguedine porci ut moris est pro restauratione fieri perungunt and when she is once come into the church the witch can never get out untill the searchers for her give her expresse leave to depart But now it is necessary to shew you how to prevent and cure all mischiefs wrought by these charmes and witchcrafts according to the opinion of M. Mal. and others One principal way is to naile a horse-shoe at the inside of the outmost threshhold of your house and so you shall be sure no witch shall have power to enter thereinto And if you marke it you shall find that rule observed in many countrey-houses Otherwise Item the triumphant title to be written crossewise in every corner of the house thus Iesus ✚ Nazarenus ✚ rex ✚ Iudaeorum ✚ Memorandum you may join herewithal the name of the virgine Mary or of the four Evangelists or Verbum caro factum est Otherwise Item in some countries they naile a wolves head on the door Otherwise Item they hang Scilla which is either a root or rather in this place garlike in the roof of the house for to keep away witches and spirits and so they do Alicium also Otherwise Item perfume made of the gall of a black dog and his bloud besmeered on the posts and walles of the house driveth out of the doors both devils and witches Otherwise The house where Herba betonica is sown is free from all mischiefes Otherwise It is not unknown that the Romish church allowed and used the smoak of Sulphur to drive spirits out of their houses as they did frankincense and water hallowed Otherwise Apuleius saith that Mercury gave to Ulysses when he came neer to the inchantresse Circe an herb called Verbascum which in English is called Mullein or Tapsus barbatus or Longwoort and that preserved him from the inchantments Otherwise Item Pliny and Homer bo do say that the herb call'd Moly is an excellent herb against inchantments and say all that thereby Ulysses escaped Circes her sorceries and inchantments Otherwise also diverse waies they went to worke in this case and some used this defensive some that preservative against incantations And herein you shall see not only how the religion of papists and infidels
therefore be dismaied But when he hath delivered him the first obligation to observe his desire he must bid him also answer him distinctly and plainely to the questions he shall aske you of all philosophy wisedome and science and of all other secret things And if you will know the disposition of the world and what the earth is or what holdeth it up in the water or any other thing or what is Abyssus or where the wind is or from whence it commeth he will teach you aboundantly Consecrations also as well of sacrifices as otherwise may be reckoned He giveth dignities and confirmations he bindeth them that resist him in his owne chaines and subjecteth them to the conjuror he prepareth good familiars and hath the understanding of all arts Note that at the calling up of him the exorcist must looke towards the northwest because there is his house When he is called up let the exorcist receive him constantly without feare let him aske what questions or demands he lift and no doubt he shall obtaine the same of him And the exorcist must beware he forget not the creator for those things which have been rehearsed before of Paimon some say he is of the order of dominations others say of the order of cherubim There follow him two hundred legions partly of the order of angels and partly of potestates Note that if Paimon be cited alone by an offering or sacrifice two kings follow him to wit Beball and Abalam and other potentares in his host are twenty five legions because the spirits subject to them are not alwayes with them except they be compelled to appeare by divine vertue Some say that the king Beliall was created immediatly after 〈…〉 and therefore they thinke that he was father and seducer of them 〈◊〉 fell being of the orders For he fell first among the worthier and wiser sort which went before Michael and other heavenly angels which were lacking Although Beliall went before all them that were throwne downe to the earth yet he went not before them that tarrieth in heaven This Beliall is constrained by divine vertue when he taketh sacrifices gifts and offerings that he againe may give unto the offences true answers But he tarrieth not one houre in the truth except he be constrained by the divine power as is said He taketh the forme of a beautifull angell fitting in a fiery chariot he speaketh faire he distributeth preferments of senatorship and the favour of friends and excellent familiars he hath rule over eighty legions partly of the order of vertues partly of angels he is found in the forme of an exorcist in the bonds of spirits The exorcist must consider that this Beliall doth in every thing assist his subjects If he will not submit himselfe let the bond of spirits be read the spirits chaine is sent for him wherewith wise Solomon gathered them together with their legions in a brasen vessell where were inclosed among all the legions seventy two kings of whom the cheefe was Bileth the second was Beliall the third Asmoday and above a thousand thousand legions Without doubt I must confesse I learned this of my master Salomon but he told me not why he gathered them together and shut them up so but I beleeve it was for the pride of this Beliall Certaine â—ig romancers do say that Solomon being on a certaine day seduced by the craft of a certaine woman inclined himselfe to pray before the same idoll Beliall by name which is not credible And therefore we must rather thinke as it is said that they were gathered together in that great brasen vessell for pride and arrogancy and throwne into a deep lake or hole in Babylon For wise Salamon did accomplish his workes by the divine power which never forsooke him And therefore we must thinke he worshipped not the image Beliall for then he could not have constrained the spirits by divine vertue for this Beliall with three kings were in the lake But the Babylonians wondering at the matter supposed that they should find therein a great quantity of treasure and therefore with one consent went downe into the lake and uncovered and brake the vessell out of the which immediately flew the captaine divels and were delivered to their former and proper places But this Beliall entred into a certaine image and there gave answer to them that offered and sacrificed unto him as Toex in his sentences reporteth and the Babylonians did worship and sacrifice thereunto Bune is a great and a strong duke he appeareth as a dragon with three heads the third whereof is like a man he speaketh with a divine voice he maketh the dead to change their place and devils to assemble upon the sepulchres of the dead he greatly inricheth a man and maketh him eloquent and wise answereth truly to all demands and thirty legions obey him Forneus is a great marquesse like unto a monster of the sea he maketh men wonderfull in rhetorick he adorneth a man with a good name and the knowledge of tongues and maketh one beloved as well of foes as friends there are under him nine and twenty legions of the order partly of thrones and partly of angels Ronove a marquesse and an earle he is resembled to a monster he bringeth singular understanding in rhetorick faithfull servants knowledge of tongues favour of friends and foes and nineteen legions obey him Berith is a great and a terrible duke and hath three names Of some he is called Beall of the Jewes Berith of Nigromancers Belfry he commeth forth as a red souldier with red clothing and upon a horse of that colour and a crowne on his head He answereth truly of things present past and to come He is compelled to a certain hour through divine vertue by a ring of art magick He is also a lier he turneth all metals into gold he adorneth a man with dignities and confirmeth them he speaketh with a clear and subtill voice and six and twenty legions are under him Astaroth is a great and a strong duke comming forth in the shape of a foule angell sitting upon an infernall dragon and carrying on his right hand a viper he answereth truly to matters present past and to come and also of all secrets He talketh willingly of the creator of spirits and of their fall and how they sinned and fell he saith he fell not of his owne accord He maketh a man wonderfull learned in the liberall sciences he ruleth fourty legions Let every exorcist take heed that he admit him not too near him because of his stinking breath And therefore let the conjuror hold near to his face a magicall ring and that shall defend him Foras alias Forcas is a great president and is seen in the form of a strong man and in humane shape he understandeth the vertue of hearbs and pretious stones he teacheth fully logick ethick and their parts he maketh a man invisible
other I doe call upon thee â—â— beseech thee O Lord Jesus Christ by thy nativity and baptisme thy crosse and passion by thine ascension and by the comming of the 〈◊〉 ghost by the bitternes of thy soule when it departed from the body thy five wounds by the bloud and water which went out of thy body thy vertue by the sacrament which thou gavest thy disciples the day before thou sufferedst by the holy trinity and the inseparable unity by blessed Mary thy mother by thine angels arch-angels prophets patriarchs and by all thy saints and by all the sacraments which are made in thine honor I doe worship and beseech thee to accept these prayers conjurations and words of my mouth which I will use I require thee O Lord Jesus Christ that thou give me thy vertue and power over all thine angeâ—â— which were throwne downe from heaven to deceive mankind to draw them to me to tie and bind them and also to loose them to gather them together before me and to command them to do all that they can and that by no meanes they contemne my voyce or the words of my mouth but that they obey me and my sayings and feare me I beseech thee by thine humanity mercy and grace and I require thee Adony Amay Horia Vege dova Mitaâ— Hel Suranat Ysion Ysesy and by all thy holy names and by all thine holy he saints and the saints by all thine angels and archangels powers dominations and verâ—ues and by that name that Solomon did bind the divels and shut them up Elbrach Ebanher Agle Goth Ioth Othie Venoch Nabrat and by all thine holy names which are written in this booke and by the vertue of them all that thou enable me to congrerate all thy spirits throwne downe from heaven that they may give me a true answer of all my demands and that they satisfie all my requests without the hurt of my body or soule or any thing else that of mine through our Lord Jesus Christ thy sonne which liveth and reigneth with thee in the unity of the Holy ghost one God world without end Oh father omnipotent oh wise sonne oh Holy ghost the searcher of hearts oh you three in persons one true Godhead in substance which drift spare Adam and Eve in their sinnes and oh though sonne which diedst for their sinnes a most filthy death sustaining it upon the holy 〈◊〉 oh thou most mercifull when I flie unto thy mercy and beseech thee by all the means I can by these thy holy names of thy sonne to 〈◊〉 A and Q and all other his names grant me thy vertue and power that I may be able to cite before me thy spirits which where thrown downe from heaven and that they may speak with me and dispatch by and by without delay and with a good will and without the hurt of my body soule or goods c. as is contained in the book called Annulus S. Lomonis Oh great and eternall vertue of the highest which through disposition these being called to judgement Vaichâ—on Stimulamaton Esphares Tetragrammaton Olioraâ— Cryon Esytion Existion Eâ—iona Onela Brasim Noym Messias Soter Emanuel Sabbath Adonay I worship thee I invocate thee I imploy thee with all the strength of my mind that by thee my present prayers consecrations and conjurations be hollowed and wheresoever wicked spirits are called in the vertue of thy names they may come together from every coast and diligently fulfill the will of me the exorcist Fiat fiato fiat Amen CHAP. V. A confutation of the manifold vanities conteined in the precedent chapters specially of commanding of divels HE that can be perswaded that these things are true or wrought indeed according to the assertion of conseners or according to the supposition of witch mongers and papists may soone be brought to beleeve that the moone is made of green cheese You see in this which is called Salomons conjuration there is a perfect inventary registred of the number of divels of their names of their offices of their personages of their qualities of their powers of their properties of their kingdomes of their governâ—rs of their orders of their dispositions of their 〈◊〉 of their submission and of the wayes to bind or loose them with a note what wealth learning office commodity pleasure 〈◊〉 they can give and may be forced to yeeld in spight of their hearts to 〈◊〉 forsooth as are cunning in this art of whom yet was never seen 〈◊〉 rich man or at least that gained any thing that way or any 〈◊〉 man that became learned by that meanes or any happy man 〈◊〉 could with the helpe of this art either deliver himselfe or his 〈◊〉 from adversity or adde unto his estate any point of felicity yet 〈◊〉 men in all worldly happineâ—se must need exceed all others 〈◊〉 things could be by them accomplished according as it is presupposed 〈◊〉 if they may learne of Marbas all secrets and to cure all diseases and Furcas wisdome and to be cunning in all mechanicall arts and change any mans shape of Zepar if Bune can make them rich and eloquent if Beroâ—h can tell them of all things present past and to 〈◊〉 if Asmodie can make them go invisible and shew them all hidden treasure if Salmacke will afflict whom they list and Allocer can procure the 〈◊〉 of any woman if Amy can provide them excellent familiars if 〈◊〉 can make them understand the voyce of all birds and beasts and 〈◊〉 and Bifrons can make them live long and finally if Orias could proâ—â— unto them great friends and reconcile their enemies and they 〈◊〉 end had all these at commandement should they not live in all world honor and felicity whereas contrariwise they lead there lives in all oâ—â—quy misery and beggery and in fine come to the gallowes as thou they had chosen unto themselves the spirit Valefer who they say 〈◊〉 all them with whom he entereth into familiarity to no better end than the gibbet or gallowes But before I proceed further to the confuâ—â—tion of this stuffe I will shew other conjurations devised more lately and of more authority wheâ—ein you shall see how fooles are trained to beleeve these absurdities being wonne by little and little to such credulity For the author hereof beginneth as though all the cunning of conjurors were deâ—â—ved and fetcht from the planetary motions and true course of the 〈◊〉 celestiall bodies c. CHAP. VI. The names of the Planets their characters together with the twelve signes of the zodiake their dispositions aspects and government with other observations The disposition of the Planets The aspects of the Planets ☌ Is the best aspect with good planets and the worst with evill âš¹ Is a meane aspect in goodnese or badnesse â–³ Is very good in aspect to good planets and hâ—rteth not in evill â–¡ This aspect is of enimity not full perfect ☠This aspect is of enimity most perfect How the day is divided or
that divers spirits rested in and upon one man and yet no reall or corporall spirit meant As for example The Lord took of the spirit that was upon Moses and put it upon the seventy elders and when the spirit rested upon them they prophesied Why should not this be as substantiall and corporall a spirit as that wherewith the maid in the Acts of the Apostles was possessed Also Elisha intreated Elia that when he departed his spirit might double upon him We read also that the spirit of the Lord came upon Othinel upon Gidcon Ieptha Samson Balaam Saul David Ezekiel Zachary Amasay yea it is written that Caleb had another spirit than all the Israelites beside and in another place it is said that Daniâ—l had a more excellent spirit than any other So as though the spirits as well good as bad are said to be given by number and proportion yet the quality and not the quantity of them is alwayes thereby meant and presuposed Howbeit I must confesse that Christ had the spirit of God without measure as it is written in the Evangelist Iohn But where it is said that spirits can be made tame and at commandment I say to those grosse conceivers of Scripture with Salomon who as they falsly affirme was of all others the greatest conjuror saith thus in expresse words No man is lord over a spirit to retaine a spirit at his pleasure CHAP. VII Whether Spirits and soules can assume bodies and of their creation and substance wherein writers doe extreamly contend and vary SOme hold opinion that spirits and soules can assume and take unto them bodies at their pleasure of what shape or substance they lift of which mind all papists and some protestants are being more grosse than another sort which hold that such bodies are made to their hands Howbeit these doe varie in the elements wherewith these spirituall bodies are composed For as I have said some affirm that they consist of fire some think of air and some of the starres and other celestiall powers But if they be celestiall then as Peter Martyr saith must they follow the circular motion and if they be elementary then must they follow the motions of those elements of which their bodies consist Of air they cannot be for air is Corpus homogeneum so as every part of air is air whereof there can be no distinct members made For an organicall body must have bones sinews veins flesh c. which cannot be made of air Neither as Peter Martyr affirmeth can an airy body receive or have either shape or figure But some ascend up into the clouds where they find as they say diverse shapes and formes even in the air Unto which objection P. Martyr answereth saying and that truly that clouds are not altogether air but have a mixture of other elements mingled with them CHAP. XVIII Certaine popish reasons concerning spirits made of air of day divels and night divels and why the divell loveth no salt in his meat MAny affirm upon a fable cited by M. Mal. that spirits are of air because they have been cut as he saith in sunder and closed presently again and also because they vanish away so suddenly But of such apparitions I have already spoken and am shortly to say more which are rather seen in the imagination of the weak and diseased than in verity and truth Which sights and apparitions as they have been common among the unfaithfull so now since the preaching of the Gospell they are most rare And as among fainthearted people namely women children and sick folks they usually swarmed so among strong bodies and good stomachs they never used to appeare as elsewhere I have proved which argueth that they were only phantasticall and imaginary Now say they that imagine divels and spirits to be made of air that it must needs bee that they consist of that element because otherwise when they vanish suddenly away they should leave some earthy substance behinde them If they were of water then should they moisten the place where they stand and must needs be shed on the floore If they consisted of fire then would they burn any thing that touched them and yet say they Abraham and Lot washed their feet and were neither scalded nor burnt I finde it not in the Bible but in Bodin that there are day divels and night divels The same fellow saith that Deber is the name of that divell which hurteth by night and Cheleb is he that hurreth by day howbeit he confesseth that Satan can hurt both by day and night although it be certain as he saith that he can doe more harm by night than by day producing for example how in a night he slew the first born of Egypt And yet it appeareth plainly in the text that the Lord himself did it Whereby it seemeth that Bodin putteth no difference between God and the divell For further confirmation of this his foolish assertion that divels are more valiant by night than by day he alleadgeth the 104 Psalme wherein is written Thou makest darknesse and it is night wherein all the beasts of the Forrest creep forth the lions roar c. when the sun riseth they retire c. So as now he maketh all beast to be divels or divels to be beasts Oh barbarous blindnesse This Bodin also saith that the divell loveth no salt in his meat for that it is a sign of eternity and used by Gods commandement in all sacrifices abusing the Scriptures which hee is not ashamed to quote in that behalfe But now I will declare how the Scripture teacheth our dull capacities to conceive what manner of thing the divell is by the very names appropriated unto him in the same CHAP. XIX That such divels as are mentioned in the scriptures have in their names their nature and qualities expressed with instances thereof SUch divels are mentioned in the Scriptures by name have in their names their nature and qualities expressed being for the most part the idols of certaine nations idolatrously erected in stead or rather in spight of God For Beelzebub which signifieth the lord of the flies because he taketh every simple thing in his web was an idol or oracle erected at Ekron to whom Ahaziah sent to know whether he should recover his disease as though there had been no God in Israel This divell Beelzebub was among the Jews reputed the principall divell The Grecians called him Pluto the Latines Sumanus quasi summum deorum manium the chief ghost of spirit of the dead whom they supposed to walk by night although they absurdly beleeved also that the soul died with the body So as they did put a difference between the ghost of a man and the soul of a man and so doe our papists howbeit none otherwise but that the soul is a ghost when it walketh on the earth after the dissolution of the body
or appeareth to any man either out of heaven hell or purgatory and not otherwise Nisroch signifieth a delicate tentation and was worshipped by Senacharib in Assyria Tarcat is in English fettered and was the divell or idoll of the Hevites Beelphegor otherwise called Priapus the gapâ—ng or naked god was worshipped among the Moabites Adramelech that is the cloke or power of the king was an idoll at Sâ—pharvais which was a city of the Assyrians Chamos that is feeling or departing was worshipped among the Moabites Dagon that is corn or grief was the idoll of the Philistines Asarte that is a fold or flock is the name of a shee idoll at Sydonia whom Salomon worshipped some think it was Venus Melchom that is a king was an idoll or divell which the sons of Ammoâ— worshipped Sometimes also we find in the scriptures that divels and spirits take their names of wicked men or of the houses or states of abominable persons as Astaroth which as Iosephus saith was the idoll of the Philistines whom the Iews took from them at Salomons commandment and was also worshipped of Salomon Which though it signifie riches flocks c. yet it was once a city belonging to Og the king of Basan where they say the giants dwelt In these respects Astaroth is one of the special divels named in Salomons conjuration greatly imployed by the conjurors I have sufficiently proved in these quotations that these idols are Dii gentium the gods of the Gentiles and then the prophet David may satisfie you that they are divels who saith Dii gentium daemonia sunt The gods of the gentiles are divels What a divell was the rood of grace to be thought but such a one as before is mentioned and described who took his name of his curteous and gratious behaviour towards his worshippers or rather those that offered unto him The idolatrous knavery whereof being now bewrayed it is among the godly reputed a divell rather than a god and so are diverse others of the same stamp CHAP. XX. Diverse names of the divell whereby his nature and disposition is manifested IT hath also pleased God to inform our weak capacities as it were by similitudes and examples or rather by comparisons to understand what manner of thing the divell is by the very names appropriated and attributed unto him in the scriptures wherein sometimes he is called by one name sometimes by another by metaphors according to his conditions Elephas is called in Iob Behemoth which is Bruta whereby the greatnesse and brutishnesse of the divell is figured Leviathan is not much different from Elephas whereby the divels great subtilty and power is shewed unto us Mammon is the covetous desire of mony wherewith the divell overcometh the reprobate c Daemon signifieth one that is cunning or crafty Cacodaemon is perversly knowing All those which in ancient times were worshipped as Gods were so called Diabolus is Calumniator an accuser or a slenderer Satan is Adversarius an adversary that troubleth and molesteth Abaddon a destroyer Legio because they are many Prince of the air Prince of the world A king of the sons of pride A roaring lion An homicide or manslayer a lyer and the father of lies The author of sin A spirit Yea sometimes he is called the spirit of the Lord as the executioner and minister of his displeasure c. Sometimes the spirit of fornication c. And many other like epithets or additions are given him for his name He is also called the angell of the Lord. The cruell angell of Satan The angell of hell The great dragon for his pride and force The red dragon for his bloudinesse A serpent An owl a kite a satyr a crow a pellican a hedghog a griph a stork c. CHAP. XXI That the idols or gods of the Gentiles are divels their divers names and in what affaires their labours and authorities are imployed wherein also the blind superstition of the heathen people is discovered ANd for so much as the idols of the Gentiles are called divels and are among the unlearned confounded and intermedled with the divels that are named in the Scriptures I thought it convenient here to give you â—a note of them to whom the Gentiles gave names according to the offices unto them assigned Penates are the domesticall gods or rather divels that were said to make men live quietly within doores But some think these rather to be such as the Gentiles thought to be set over kingdoms and that Lares are such as trouble private houses and are set to oversee crosse wayes and cities Larvae are said to be spirits that walk only by night Genii are the two angels which they supposed were appointed to wait upon each man Manes are the spirits which oppose themselves against men in the way Daemones were feigned gods by poets as Iupiter Iuno c. Virunculi terrei are such as was Robin Good-fellow that would supply the office of servants specially of maids as to make a fire in the morning sweep the house grind mustard and malt draw water c. these also rumble in houses draw latches goe up and down stairs c. Dii geniales are the gods that every man did sacrifice unto at the day of their birth Tetrici be they that make folk afraid and have such ugly shape which many of our Divines doe call Subterranei Cobali are they that follow men and delight to make them laugh with tumbling juggling and such like toies Virunculi are dwarfs about three handfuls long and doe no hurt but seem to dig in minerals and to be very busie and yet doe nothing Guteli or Trulli are spirits they say in the likenesse of women shewing great kindnesse to all men and hereof it is that we call light women truls Daemones montani are such as work in the minerals and further the worke of the labourers wonderfully who are nothing afraid of them Hudgin is a very familiar divell which will doe no body hurt except hee receive injury but he cannot abide that nor yet be mocked he talketh with men friendly sometimes visibly and sometimes invisibly There goe as many tales upon this Hudgin in some parts of Germany as there did in England of Robin Good-fellow But this Hudgin was so called because he alwayes ware a cap or a hood and therefore I think it was Robin Hood Fryar Rush was for all the world such another fellow as this Hudgin and brought up even in the same school to wit in a kitchen in so much as the selfe same tale is written of the one as of the other concerning the skullian which is said to have been flaih c. for the reading whereof I I referre you to Fryar Rush his story or else to Iohn Wier us De praestigiâ—â— daemonum There were also