Behold I am he that made the Thunder and created the Spirit and shewed unto men their Christ this word created is not so to be taken as that it is to be concluded thereby that the same was not before For God hath not so created the Spirit fithence by the same he hath shewed and declared his Christ unto al men Neither was it a thing of late beginning under the Son but it was before all beginning and was then sent when the Apostles were gathered together When a sound like Thunder came from Heaven as it had been the coming of a mighty wind this word created being used for sent down for appointed ordained c. and the word Thunder signifying in another kind of manner the Preaching of the Gospel The like saying is that of the Psalmist A clean heart create in me O God wherein he prayed not as one having no heart but as one that had such a heart as needed purifying as needed perfecting and this phrase also of the scripture that he might create two in one new man that is that he might joyn couple or gather together c. Furthermore the Pneumatomachi by these testimonies insuing endeavour to prove the Holy Spirit to be a creature Out of John the 1. ch By this word were all things made and without it nothing was made Out of 1 Cor. 8. We have one God the Father even he from whom are all things and we in him and one Lord Jesus Christ through whom are all things and we by him Out of Col. 1 By him were all things made things in heaven and things in earth visible and invisible c. Now if all things were made by the Son it followeth that by him the Holy Spirit was also made Whereto I answer that when all things are said to be made by the Son that same universal proposition is restrained by John himself to a certain kind of things Without him saith the Evangelist was nothing made that was made Therefore it is first to be shewed that the Holy Spirit was made and then will we conclude out of John that if he were made he was made of the Son The Scripture doth no where say that the Holy Spirit was made of the Father or of the Son but to proceed to come and to be sent from them both Now if these universal propositions are to suffer no restraint it shall follow that the Father was made of the Son than the which what is more absurd and wicked Again they object out of Mat. 11. None knoweth the Son but the Father and none the Father but the Son to wit of and by himself for otherwise both the angels and to whomsoever else it shall please the Son to reveal the Father these do know both the Father and the Son Now if so be the Spirit be not equal with the Father and the Son in knowledge he is not only unequal and lesser than they but also no God for ignorance is not incident unto God Whereto I answer that where in holy Scripture we do meet with universal propositions negative or exclusive they are not to be expounded of one person so as the rest are excluded but creatures or false gods are to be excluded and whatsoever else is without or beside the essence and being of God Reasons to prove and confirme this interpretation I could bring very many whereof I will adde some for example In the seventh of John it is said When Christ shall come none shall know from whence he is notwithstanding which words the Jews thought that neither God nor his Angels should be ignorant from whence Christ should be In the fourth to the Galatians A mans Covenant or testament confirmed with authority no body doth abrogate or adde any thing thereunto No just man doth so but tyrants and truce-breakers care not for covenants In John eight Jesus was left alone and the woman standing in the midst And yet it is not to be supposed that a multitude of people was not present and the Disciples of Christ likewise but the word Solus alone is referred to the womans accusers who withdrew themselves away every one and departed In the sixt of Mark When it was evening the ship was in the midst of the sea and he alone upon land he was not alone upon land or shore for the same was not utterly void of dwellers but he had not any of his Disciples with him nor any body to carry him a shipboard unto his Disciples Many phrases or forms of speeches like unto these are to be found in the sacred scriptures and in authors both Greek and Latin whereby we understand that neither universal negative nor exclusive particles are strictly to be urged but to be explained in such sort as the matter in hand will bear When as therefore the Son alone is said to know the Father and it is demanded whether the holy Spirit is debarred from knowing the Father out of other places of Scripture judgment is to be given in this case In some places the Holy Spirit is counted and reckoned with the Father and the Son jointly wherefore he is not to be separated Elsewhere also it is attributed to the holy spirit that he alone doth know the things which be of God and searcheth the deep secrets of God wherfore from him the knowing of God is not to be excluded They do yet further object that it is not convenient or fit for God after the manner of suters to humble and cast down himself but the holy Spirit doth so praying and intreating for us with unspeakable groans Rom. 8. Ergo the holy Spirit is not God Whereunto I answer that the Holy Spirit doth pray and intreat insomuch as he provoketh us to pray and maketh us to groan and sigh Oftentimes also in the Scriptures is that action or deed attributed unto God which we being stirred up and moved by him doe bring to passe So it is said of God unto Abraham Now I know that thou fearest God and yet before he would have sacrificed Isaac God knew the very heart of Abraham and therefore this word Cognovi I know is as much as Cognoscere feci I have made or caused to know And that the Spirit to pray and intreat is the same with that to make to pray and intreat the apostle teacheth even there writing that we have received the spirit of adoption in whom we cry Abba Father Where it is manifest that it is we which cry the Holy-ghost provoking and forcing us thereunto Howbeit they goe further and frame this reason Whosoever is sent the same is inferior and lesser than he of whom he is sent and furthermore he is of a comprehensible substance because he passeth by local motion from place to place but the Holy Spirit is sent of the Father and the Son John 14 15. 16. It is poured forth and shed upon men Acts 10. Ergo the Holy
him Deus c. This although it be not so proper to our present purpose yet because we are in hand with the Holy Spirits Deity is not altogether impertinent But why God would have his Name as it were universally bounded within the number of four letters I can give sundry reasons which requires too long a discourse of words by digression and therefore I will conceal them for this time These opinions of Philosophers I have willingly remembred that it might appear that the doctrine concerning the Holy Spirit is very ancient which they have taken either out of Moses writings or out of the works of the old Fathers published in and set forth in Books though not wholly fully and perfectly understood and known and also that our Pneumatomachi may see themselves to be more doltish in divine matters than the Heathen who will not acknowledg that essential and working power of the divinity whereby all things are quickened which the Heathen did after a sort see after a sort I say because they separated the soul of the world which they also call the begotten mind from the most soveraign and unbegotten God and imagined certain differences of degrees and as Cyrill saith did Arrianize in the Trinity So then I conclude against these Pneumatomachi that in so much as they imitate the old Gyants who piling up Pelion upon Ossa and them both upon Olympus attempted by scaling the Heavens to pull Jupiter out of his Throne of Estate and to spoil him of his principality and were notwithstanding their strength whereby they were able to carry huge Hills on their shoulders overwhelmed with those Mountains and squeized under the weight of them even to the death so these Pneumatomachi being Enemies both to the Holy Spirit and no friends to the Holy Church for then would they confess the Trinity in Unity and the Unity in Trinity and consequently also the Deity of the Holy Spirit deserve to be consumed with the fire of his mouth the heat whereof by no means can be slacked quenched or avoided For there is nothing more unnatural nothing more monstrous then against the Person of the Deity I mean the Spirit of Sanctification to oppose mans power mans wit mans policy c. which was well signified by that Poetical fiction of the Giants who were termed Anguipedes Snake-footed which as Joachimus Camerarius expoundeth of wicked Counsellours to whose filthy perswasions Tyrants do trust as unto their feet and James Sadolet interpreteth of Philosophers who trusting over-much unto their own wits become so bold in challenging praise for their wisdom that in fine all turneth to folly and confusion so I expound of Hereticks and Schismaticks who either by corrupt doctrine or by maintaining precise opinions or by open violence c. assay to overthrow the true Religion to break the unity of the Church to deny Caesar his homage and God his duty c. and therefore let Jovis fulmem wherewith they were slain assure these that there is Divina ultio due to all such as dare in the fickleness of their fancies arrear themselves against the Holy Spirit of whom sith they are ashamed hereupon earth otherwise they would confidently and boldly confess him both with mouth and pen he will be ashamed of them in Heaven where they are like to be so farre from having any society with the Saints that their portion shall be even in full and shaken measure with miscreants and Infidels And therefore let us if we will discern and try the Spirits whether they be of God or no seek for illumination of this inlightning Spirit which as it bringeth light with it to discover all Spirits so it giveth such a fiery heat as that no false spirit can abide by it for fear of burning Howbeit the Holy Spirit must be in us otherwise this prerogative of trying spirits will not fall to our lot But here some will peradventure move a demand and do ask How the Holy Spirit is in us considering that Infiniti ad finitum nulla est proportio neque loci angustia quod immensum est potest circumscribi of that which is infinite to that which is finite there is no proportion neither can that which is unmeasurable be limited or bounded within any precinct of place c. I answer That the most excellent Father for Christs sake sendeth him unto us according as Christ promised us in the person of his Apostles The Comforter saith he which is the Holy Spirit whom my Father will send in my Name And as for proportion of that which is infinite to that which is finite c. I will in no case have it thought that the Holy Spirit is in us as a body placed in a place terminably but to attribute thereunto as duly belongeth to the Deity an ubiquity or universal presence not coporally and palpably but effectually mightily mystically divinely c. Yea and this I may bodldly add that Christ Jesus sendeth him unto us from the Father neither is he given us for any other end but to enrich us abundantly with all good gifts and excellent graces and among the rest with the discerning of Spirits aright that we be not deceived And here an end of the first Book BOOK II. CHAP. I. Of Spirits in General What they are and how to be considered Also how farr the Power of Magitians and Witches is able to operate in Diabolical Magick 1. BEcause the Author in his foregoing Treatise upon the Nature of Spirits and Devils hath only touched the subject thereof superficially omitting the more material part and with a brief and cursory Tractar hath concluded to speak the least of this subject which indeed requires most amply to be illustrared therefore I thought fit to adjoyn this subsequent discourse as succedaneous to the fore-going and conducing to the compleating of the whole work 2. The Nature of Spirits is variously to be considered according to the source to which each Caterva doth belong for as some are altogether of a divine and celestial nature not subject to the abominable Inchantments and Conjurations of vitious mankind so others are the grand Instigators stirring up mans heart to attempt the inquiry after the darkest and most mysterious part of Magick or Witchcraft neither is this their suggestion without its secret end that is that by the private insinuation and as it were incorporating themselves into the affection or desire of the Witch or Magician they may totally convert him into their own nature reducing him at last by constant practice to such obdurateness and hardness of heart that he becometh one with them and delighted with their association being altogether dead to any motions in himself that may be called good 3. And if we may credit example which is the surest proof the very imaginations and affection of a Magician doth create an evil Essence or Devil which was not before in being for as the Astral Spirits are
The place of Deuteronomy expounded wherein are recited all kind of Witches also their opinions confuted which hold that they can work such Miracles as are imputed unto them THe greatest and most common objection is that if there were not some which could work such miraculous or supernatural feats by themselves or by their Devils it should not have been said Let none be found among you that maketh his son or his daughter to go through the fire or that useth Witchcraft or is a regarder of times or a marker of the flying of fowles or a Sorcerer or a Charmer or that counselleth with Spirits or a Soothsayer or that asketh counsel of the dead or as some translate it that raiseth the dead But as there is no one place in the Scripture that saith they can work Miracles so it shall be easie to prove that these were all Coseners every one abusing the people in his several kind and are accursed of God Not that they can do all such things indeed as there is expressed but for that they take upon them to be the mighty power of God and to do that which is the only work of him seducing the people and blaspheming the Name of God who will not give his glory to any creature being himself the King of Glory and Omnipotency First I ask What miracle was wrought by their passing through the fire Truly it cannot be proved that any effect followed but that the people were bewitched to suppose their sins to be purged thereby as the Spaniards think of scourging and whipping themselves so as Gods power was imputed to that action and so forbidden as an Idolatrous Sorcery What wonders worketh the regarder of times What other Devil dealeth he withal than with the spirit of Superstition Doth he not deceive himself and others and therefore is worthyly condemned for a Witch What spirit useth he which marketh the flying of Fowls Nevertheless he is here condemned as a practiser of Witchcraft because he coseneth the people and taketh upon him to be a Prophet impiously referring Gods certain ordinances to the flittering feathers and uncertain wayes of a bird The like effects produceth Sorcery Charming consultation with Spirits Sooth-saying and consulting with the dead in every of the which Gods power is obscured his glory defaced and his commandement infringed And to prove that these Sooth-sayers and Witches are but lying mates and coseners note these words pronounced by God himself even in the self same place to the children of Israel Although the Gentiles suffered themselves to be abused so as they gave ear to these Sorcerers c. he would not suffer them so but would raise them a Prophet who should speak the truth As if he should say The other are but lying and cosening mates deceitful and undermining Merchants whose abuses I will make known to my people And that every one may be resolved herein let the last sentence of this precept be well weighed to wit Let none be found among you that asketh counsel of or raiseth the dead First you know the souls of the righteous are in the hands of God and resting with Lazarus in Abrahams bosome do sleep in Jesus Christ And from that sleep man shall not be raised till the heavens be no more according to this of David Wilt thou shew wonders among the dead Nay the Lord saith the living shall not be taught by the dead but by the living As for the unrighteous they are in hell where is no redemption neither is there any passage from heaven to earth but by God and his Angels As touching the resurrection and restauration of the body read John 5. and you shall manifestly see that it is the only work of the Father who hath given the power thereof to the Son and to none other c. Dominus percutit ipse medetur Ego occidam ego vivefaciam And in many other places it is written that God giveth life and being to all Although Plato with his Master Socrates the chief pillars of these vanities say That one Pamphilus was called up out of hell who when he came among the people told many incredible tales concerning infernal actions But herein I take up the Proverb Amicus Plato amicus Socrates sed major amica veritas So as this last precept or last part thereof extending to that which neither can be done by Witch nor Devil may well expound the other parts and points thereof For it is not meant hereby that they can do such things indeed but that they make men believe they do them and thereby cosen the people and take upon them the office of God and therewithal also blaspheme his holy name and take it in vain as by the words of charmes and conjurations doth appear which you shall see if you look into these words Habar and Idoni In like manner I say you may see that by the prohibition of divination by augury and of Sooth-sayings c. who are Witches and can indeed do nothing but lye and cosen the people the law of God condemneth them not for that they can work miracles but because they say they can do that which pertaineth to God and for cosenage c. Concerning other points of Witch-craft contained therein and because some cannot otherwise be satisfied I will alledge under one sentence the decretals the mind of S. Augustine the Aurelian Councel and the determination of Paris to wit Who so observeth or giveth heed unto Soothsayings Divinations Witch-craft c. or doth give credit to any such he renounceth Christianity and shall be counted a Pagan and an enemy to God yea and he erreth both in Faith and Philosophy And the Reason is therewithal expressed in the Canon to wit Because hereby is attributed to a creature that which pertaineth to God only and alone So as under this one sentence Thou shalt not suffer a Poysoner or a Witch to live is forbidden both murther and Witchcraft the murther consisting in poyson the Witchcraft in cosenage or blasphemy CHAP. III. That Women have used poysoning in all ages more than Men and of the inconvenience of poysoning AS Women in all ages have been counted most apt to conceive Witchcraft and the Devils special instruments therein and the only or chief practisers thereof so also it appeareth that they have been the first inventers and the greatest practisers of poysoning and more naturally addicted and given thereunto than men according to the saying of Quintilian Latrocinium facilius in viro veneficium in foemina credam From whom Pliny differeth nothing in opinion when he saith Scientiam foeminarum in veneficiis praevalere To be short Augustine Livy Valerius Diodorus and many other agree That Women were the first inventers and practisers of the art of poysoning As for the rest of their cunning in what estimation it was had may appear by these verses of Horace wherein he doth not only declare the vanity of Witchcraft but also
and not in this sort to admonish warn and rebuke them from evil And the Popish writers confess That the Devil would have been gone at the first naming of God If it be said That it was at God's special commandement and will that Samuel or the Devil should be raised to propound this admonition to the profit of all posterity I answer that then he would rather have done it by some of his living Prophets and that Satan had not been so fit an instrument for that purpose After this falleth the Witch I would say Samuel into the vein of Prophecying and speaketh to Saul on this wise The Lord will rent thy Kingdom out of thine hand and give it to thy neighbour David because thou obeyedst not the voyce of the Lord nor executedst his fierce wrath upon the Amalekites therefore hath the Lord done this unto thee this day Moreover the Lord will deliver thee into the hands of the Philistines and to morrow shalt thou and thy sons be with me and the Lord shall give the host of Israel into the hands of the Philistines What could Samuel have said more Me thinks the Devil would have used another order encouraging Saul rather than rebuking him for his evil The Devil is craftier than to leave such an admonition to all posterities as should be prejudicial unto his Kingdom and also be void of all impiety But so divine a sentence maketh much for the maintenance of the Witches credit and to the advancement of her gains Howbeit concerning the verity of this Prophesie there be many disputable questions First Whether the battel were fought the next day Secondly Whether all his sons were killed with him Item Whether they went to heaven or hell together as being with Samuel they must be in heaven and being with Satan they must be in hell But although every part of this Prophesie were false as that all his sons were not slain Ishbosheth living and reigning in Israel two years after Sauls death and that the battel was not on the morrow and that wicked Saul after that he had killed himself was not with good Samuel yet this Witch did give a shrewd guess to the sequel Which whether it were true or false pertains not to my purpose and therefore I will omit it But as touching the opinion of them that say it was the Devil because that such things came to pass I would fain know of them where they learn that Devils foreknow things to come If they say he guesseth only upon probabilities the Witch may also do the like But here I may not forget the Decrees which conclude That Samuel appeared not unto Saul but that the Historiographer set forth Sauls mind and Samuels estate and certain things that were said and seen omitting whether they were true or false and further that it were a great offence for a man to believe the bare words of the story And if this exposition like you not I can easily frame my self to the opinion of some of great learning expounding this place and that with great probability in this sort to wit that this Pythonist being Ventriloqua that is speaking as it were from the bottom of her belly did cast her self into a trance and so abused Saul answering to Saul in Samuels name in her counterfeit hollow voice as the Wench of Westwel spake whose history I have rehearsed before at large in pag. 71 72. and this is right Ventriloquie CHAP. XIV Opinions of some learned men that Samuel was indeed raised not by the Witches art or Power but by the special miracle of God that there are no such visions in these our dayes and that our Witches cannot do the like AJas and Sadajas write That when the Woman saw the miracle indeed and more then she looked for or was wont to do she began to cry out that this was a vision indeed and a true one not done by her art but by the power of God Which exposition is far more probable than our late writers judgements hereupon and agreeth with the exposition of divers good Divines Gelasius saith It was the very spirit of Samuel and where he suffered himself to be worshipped it was but in civil salutation and courtesie and that God did interpose Samuel as he did Elias to the messenger of Ochosias when he sent to Belzebub the God of Acharon And here is to be noted that the Witchmongers are set up in this point for the Papists say that it cannot be a Devil because Jehovah is thrice or five times named in the story Upon this piece of Scripture arguments are dayly devised to prove and maintain the miraculous actions of Witchcraft and the raising of the dead by Conjurations And yet if it were true that Samuel himself were raised or the Devil in his likeness and that the Witch of Endor by her art and cunning did it c. it maketh rather to the disproof than to the proof of our Witches which can neither do that kind of miracle or any other in any such place or company where their jugling and cosenage may be seen and laid open And I challenge them all even upon the adventure of my life to shew one piece of a Miracle such as Christ did truly or such as they suppose this Witch did diabolically be it not with art nor confederacy whereby some colour thereof may be made neither are there any such visions in these dayes shewed Heretofore God did send his visible Angels to men but now we hear not of such apparitions neither are they necessary Indeed it pleased God heretofore by the hand of Moses and his Prophets and specially by his Son Christ and his Apostles to work great Miracles for the establishing of the faith but now whatsoever is necessary for our salvation is contained in the Word of God our faith is already confirmed and our Church established by Miracles so as now to seek for them is a point of Infidelity Which the Papists if you note it are greatly touched withal as in their lying Legends appeareth But in truth their Miracles are knaveries most commonly and specially of Priests whereof I could cite a thousand If you read the story of Bell and the Dragon you shall finde a cosening Miracle of some antiquity If you will see newer devices read Wierus Cardanus Baleus and specially Lavaterus c. There have been some walking spirits in these parts so conjured not long since as afterwards they little delighted to make any more apparitions CHAP. XV. Of vain Apparitions how people have been brought to fear Bugs which is partly reformed by the Preaching of the Gospel the true effect of Christs Miracles BUt certainly some one knave in a white sheet hath cosened and abused many thousands that way specially when Robin Good-fellow kept such a coil in the Countrey But you shall understand that these Bugs specially are spyed and feared of sick folk children women and cowards which
and all kind of Cattel and Beasts of the field and with their said Inchantments c. do utterly extinguish suffocate and spoil all Vineyards Orchards Meadows Pastures Grass green Corn and ripe Corn and all other Podware yea men and women themselves are by their imprecations so afflicted with external and inward pains and diseases that men cannot beget nor women bring forth any children nor yet accomplish the duty of wedlock denying the Faith which they in Baptism professed to the destruction of their own own souls c. Our pleasure therefore is that all impediments that may hinder the Inquisitors Office be utterly removed from among the people lest this blot of heresie proceed to poyson and defile them that be yet innocent And therefore we do ordain by vertue of the Apostolical Authority that our Inquisitors of high Almaine may execute the Office of Inquisition by all tortures and afflictions in all places and upon all persons what and wheresoever as well in every place and Diocess as upon any person and that as freely as though they were named expressed or cited in this our Commission CHAP. VII Poetical Authorities commonly alledged by Witchmongers for the proof of Witches miraculous Actions and for Confirmation of their Supernatural Power HEre have I a place and opportunity to discover the whole Art of Witchcraft even all their Charms Periapts Characters Amulets Prayers Blessings Cursings Hurtings Helpings Knaveries Cosenages c. But first I will shew what Authorities are produced to defend and maintain the same and that in serious sort by Bodin Spinaeus Hemingius Varius Danaeus Hyperius M. Mal. and the rest Carmina vel caelo possunt deducere lunam Carminibus Circe socios mutavit Ulyssis Frigidus in pratis Cantando rumpitur anguis Inchantments pluck out of the Skie The Moon though she be plac't on high Dame Circe with her Charms so fine Ulysses mates did turn to Swine The Snake with Charms is burst in twain In Meadows where she doth remain Again out of the same Poet they cite further matter Has herbas atque haec Ponto mihi lecta venena Ipsa dedit Meris nascuntur plurima Ponto His ego saepè lupam fieri se condere sylvis Maerim saepè animas imis exire sepulchris Atque satas aliò vidi traducere messes These Herbs did Meris give to me And Poysons pluckt at Pontus For there they grow and multiply And do not so amongst us With these she made herself become A Wolf and hid her in the Wood She fetch up Souls out of their Tombe Removing Corn from where it stood Furthermore out of Ovid they alledge these following Nocte volant puerósque petunt nutricis egentes Et vitiant cunis corpora captae suis Carpere dicuntur lactentia viscera rostris Et plenum potu sanguine guttur habent To Children they do fly by night And catch them while their Nurses sleep And spoil their little bodies quite And home they bear them in their beak Again out of Virgil in form following Hinc mihi Massylae gentis monstratae sacerdos Hesperidum Templi custos epulásque draconi Quae dabat sacros servabat in aerbore ramos Spargens humida mella soporiferúmque papaver Haec se carminibus promittit solvere mentes Quas velit ast aliis dur as immittere curas Sistere aquam fluviis vertere sidera retrò Nocturnósque ciet manes mugire videbis Sub pedibus terram descendere montilus ornos Tho. Phaiers Translation of the former words of Virg. From thence a Virgine Priest is come From out Massyla land Sometimes the Temple there she kept And from her heavenly hand The Dragon meat did take she kept Also the fruit divine With herbs and liquors sweet that still To sleep did men incline The mindes of men she saith from love With charms she can unbind In whom she list but others can She cast to cares unkind The running streams do stand and from Their course the Starrs do wreath And Souls she conjure can thou shaelt See sister underneath The ground with roring gape and trees And Mountains turn upright c. Moreover out of Ovid they alledge as followeth Cùm volui ripis ipsis mirantibus amnes In fontes rediere suos coneussáque sisto Stantia concutis cantu freta nubila pello Nubiláque induco ventos abigóque vocóque Vipere as rumpo verbis carmine fauces Viváque saexa suâ convulsáque robora terrâ Et sylvas moveo jubeóque tremiscere montes Et mugire solum manésque exire sepulchris Téque luna traho c. The Rivers I can make retire Into the Fountains whence they flow Whereat the banks themselves admire I can make standing Waters go With Charms I drive both Sea and Cloud I make it calm and blow aloud The Vipers jaws the rockie stone With Words and Charms I brake in twain The force of Earth congeal'd in one I move and shake both Woods and Plain I make the Souls of Men arise I pull the Moon out of the Skies Also out of the same Poet. Verbáque ter dixit placidos facientia somnos Quae mare turbatum quae flumina concita sistant And thrice she spake the words that caus'd Sweet sleep and quiet rest She staid the raging of the Sea And mighty floods supprest Et miserum tenues in jecur urget acus She striketh also Needles fine In Livers whereby men do pine Also out of other Poets Carmine laesa Ceres sterilem vanescit in herbam Deficiunt laesi carmine fontis aquae Ilicibus glandes cantantáque viribus uva Decidit nullo poma movente fluunt With Charms the Corn is spoiled so As that it vades the barren grass With Charms the Springs are dried low That none can see where Water was The Grapes from Vines the Mast from Oakes And beats down fruit with charming strokes Quae sidera excantata voce Thessalâ Lunámque coelo diripit She plucks down Moon and Stars from Skie With chaunting voyce of Thessaly Hanc ego de coelo ducentem sidera vidi Fluminis ac rapidi Carmine vertitier Haec cantu finditque solum manésque Sepulchris Elicit tepido devorat ossa rogo Cùm lubet haec tristi depellit lumina coelo Cùm lubet aestivo convocat orbe nives She plucks each Star out of his throne And turneth back the raging waves With Charms she makes the Earth to cone And raiseth Souls out of their graves She burns mens Bones as with fire And pulleth down the Lights from Heaven And makes it snow at her desire Even in the midst of Summer-season Mens hausti nullâ sanie polluta veneni Incantata perit A man inchanted runneth mad That never any poyson had Cessavere vices rerum delatáque longâ Haesit nocte dies legi non paruit aether Torpuit preceps audito carmine mundus The course of Nature ceased quite The Air obeyed
cursed be their Elbows cursed be their Hands and their Fingers cursed be both the Nails of their hands and feet cursed be their Ribs and their Genitals and their Knees cursed be their Flesh cursed be their Bones cursed be their Blood cursed be the Skin of their Bodies cursed be the Marrow in their Bones cursed be they from the Crown of the Head to the sole of the Foot and whatsoever is betwixt the same be it accursed that is to say their five Senses to wit their Seeing their Hearing their Smelling their Tasting and their Feeling Cursed be they in the holy Cross in the Passion of Christ with his five Wounds with the effusion of his Blood and by the milk of the Virgin Mary I conjure thee Lucifer with all thy Souldiers by the Father the Son and the Holy Ghost with the Humanity and Nativity of Christ with the Vertue of all Saints that thou rest not day nor night till thou bringest them to destruction either by drowning or hanging or that they be devoured by wild Beasts or burnt or slain by their Enemies or hated of all men living And as our Lord hath given Authority to Peter the Apostle and his Successors whose place we occupy and to us though unworthy That whatsoever we binde on Earth shall be bound in Heaven and whatsoever we loose on Earth shall be loosed in Heaven so we accordingly if they will not amend do shut from them the Gates of Heaven and deny unto them Christian Burial so as they shall be buried in Asses Leaze Furthermore cursed be the ground wherein they are buried let them be confounded in the last day of Judgement let them have no conversation among Christians nor be houseled at the hour of Death let them be made as dust before the face of the wind and as Lucifer was expelled out of heaven and Adam and Eve out of Paradise so let them be expelled from the day-light Also let them be joyned with those to whom the Lord saith at the Judgment Go ye cursed into everlasting fire which is prepared for the Devil and his Angels where the worm shall not die nor the fire be quenched And as the candle which is thrown out of my hand here is put out so let their works and their soul be quenched in the stench of Hell-fire except they restore that which they have stoln by such a day and let every one say Amen After this must be sung In media vita in morte sumus c. This terrible curse with Bell Book and Candle added thereunto must needs work wonders howbeit among Thieves it is not much weighed among wise and true men it is not well liked to them that are robbed it bringeth small relief the Priests stomach may well be eased but the goods stoln will never the sooner be restored Hereby is bewrayed both the malice and folly of Popish Doctrin whose uncharitable impiety is so impudently published and in such order uttered as every sentence if opportunity served might be proved both heretical and diabolical But I will answer this cruel curse with another curse far more mild and civil performed by as honest a man I dare say as he that made the other whereof mention was lately made So it was that a certain Sir John with some of his company once went abroad a jetting and in a Moon-light Evening robbed a Millers Weir and stole all his Eels The poor Miller made his moan to Sir John himself who willed him to be quiet for he would so curse the Thief and all his Confederates with Bell Book and Candle that they should have small joy of their Fish And therefore the next Sunday Sir John got him to the Pulpit with his Surplice on his back and his Stole about his neck and pronounced these words following in the audience of the people All you that have stoln the Millers Eeles Laudate Dominum de Coelis And all they have consented thereto Benedicamus Domino Lo saith he there is sauce for your Eeles my Masters Another Inchantment CErtain Priests use the hundred and eighth Psalm as an Inchantment or Charm or at leastwise saying that against whomsoever they pronounce it they cannot live one whole year at the uttermost CHAP. XVIII A Charm or Experiment to find out a Witch IN die dominico sotularia juvenum axungia seu pinguedine porei ut moris est pro restauratione fieri perangunt and when she is once come into the Church the Witch can never get out until the searchers for her give her express leave to depart But now it is necessary to shew you how to prevent and cure all mischiefs wrought by these Charms and Witchcrafts according to the opinion of M Mal. and others One principal way is to nail a Horse-shoe at the inside of the outmost threshold of your House and so you shall be sure no Witch shall have power to enter thereinto And if you mark it you shall find that rule observed in many Countrey-houses Otherwise Item the triumphant title to be written crosswise in every corner of the house thus Jesus ✚ Nazarenus ✚ Rex ✚ Judaeorum ✚ Memorandum you may joyn herewithal the Name of the Virgin Mary or of the four Evangelists or Verbum caro factum est Otherwise Item in some Countries they nail a Wolfs head on the door Otherwise Item they hang Scilla which is either a Root or rather in this place garlick in the roof of the House for to keep away Witches and Spirits and so they do Alicium also Otherwise Item Perfume made of the gall of a black Dog and his blood besmeared on the posts and walls of the House driveth out of the doors both Devils and Witches Otherwise The House where Herba betonica is sown is free from all mischiefs Otherwise It is not unknown that the Romish Church allowed and used the smoak of Sulphur to drive Spirits out of their houses as they did Frankincense and Water hallowed Otherwise Apuleius faith that Mercury gave to Ulysses when he came neer to the Inchantress Circe an herb called Verbascum which in English is called Mullein or Tapsus barbatus or Longwoort and that preserved him from the Inchantments Otherwise Item Pliny and Homer both do say that the Herb called Moly is an excellent herb against Inchantments and say all that thereby Ulysses escaped Circes her Sorceries and Inchantments Otherwise also diverse wayes they went to work in this case and some used this Defensive some that Preservative against Incantations And herein you shall see not only how the Religion of Papists and Infidels agree but also how their Ceremonies and their Opinions are all one concerning Witches and Spirits For thus writeth Ovid touching that matter Térque senem flammâ ter aquâ ter sulphuro lustrat Englished by Abraham Fleming She purifies with fire thrice Old hoary-headed Aeson With water thrice and sulphur thrice As she thought meet in reason Again the same Ovid
a great he cometh forth like a Souldier riding on a great Horse he hath a Lyons face very red and with flaming eyes he speaketh with a big voyce he maketh a man wonderful in Astronomy and in all the liberal Sciences he bringeth good familiars and ruleth Thirty six Legions Saleos is a great Earl he appeareth as a gallant Souldier riding on a Crocodile and weareth a Dukes crown peaceable c. Vuall is a great Duke and a strong he is seen as a great and terrible Dromedary but in humane form he soundeth out in a base voyce the Aegyptian tongue This man above all other procureth especial love of Women and knoweth things present past and to come procuring the love of friends and foes he was of the order of Potestates and governeth Thirty seven Legions Haagenti is a great President appearing like a great Bull having the wings of a Griffin but when he taketh humane shape he maketh a man wise in every thing he changeth all metals into gold and changeth Wine and Water the one into the other and commandeth as many Legions as Zagan Phoenix is a great Marquess appearing like the bird Phoenix having a childs voyce but berore he standeth still before the Conjuror he singeth many sweet notes Then the Exorcist with his companions must beware he give no ear to the melody but must by and by bid him put on humane shape then will he speak marvellously of all wonderful Sciences He is an excellent Poet and obedient he hopeth to return to the seventh Throne after a thousand two hundred years and governeth Twenty Legions Stolas is a great Prince appearing in the form of a Night-raven before the Exorcist he taketh the image and shape of a man and teacheth Astronomy absolutely understanding the vertues of herbs and pretious stones there are under him Twenty six legions Note that a Legion is 6666. and now by Multiplication count how many Legions do arise out of every particular ✚ Secretum secretorum The secret of secrets Tu operans sis secretus horum Thou that workest them be secret in them CHAP. XII The hours wherein principal Devils may be bound to wit raised and restrained from doing of hurt AMaymon King of the East Corson King of the South Zimimar King of the North Goap King and Prince of the West may be bound from the third hour till noon and from the ninth hour till evening Marquesses may be bound from the ninth hour till compline and from compline to the end of the day Dukes may be bound from the first hour till noon and clear weather is to be observed Prelates may be bound in any hour of the day Knights from day dawning till Sun rising or from evensong till the Sun set A President may not be bound in any hour of the day except the King whom he obeyeth be invocated nor in the shutting of the evening Counties or Earls may be bound at any hour of the day so it be in the woods or fields where men resort not CHAP. XIII The form of adjuring or citing of the Spirits aforesaid to arise and appear WHen you will have any Spirit you must know his Name and Office you must also fast and be clean from all pollution three or four days before so will the Spirit be the more obedient unto you Then make a Circle and call up the Spirit with great intention and holding a ring in your hand rehearse in your own name and your companions for one must alwayes be with you this Prayer following and so no Spirit shall annoy you and your purpose shall take effect And note how this agreeth with Popish Charmes and Conjurations In the Name of our Lord Jesus Christ the ✚ Father ✚ and the Son ✚ and the Holy Ghost ✚ holy Trinity and unspeakable Unity I call upon thee that thou mayst be my salvation and defence and the protection of my body and soul and of all my goods through the virtue of thy holy Cross and through the vertue of thy passion I beseech thee O Lord Jesus Christ by the merits of thy blessed Mother S. Mary and of all thy Saints That thou give me Grace and Divine power over all the wicked Spirits so as which of them soever I do call by name they may come by and by from every coast and accomplish my will that they neither be hurtful nor fearful unto me but rather obedient and diligent about me And through thy virtue streightly commanding them let them fufil my commandements Amen Holy holy holy Lord God of Sabbaoth which wilt come to judge the quick and the dead thou which art Α and Ω first and last King of Kings and Lord of Lords Ioth Aglanabrath El Abiel Anathiel Amazim Sedomel Grayes Heli Messias Tolimi Elias Ischiros Athanatos Imas By these thy holy Names and by all other I do call upon thee and beseech thee O Lord Jesus Christ by thy Nativity and Baptism by thy Cross and Passion by thine Ascension and by the coming of the Holy Ghost by the bitterness of thy soul when it departed from the body by thy five wounds by the blood and water which went out of thy body by thy virtue by the Sacrament which thou gavest thy Disciples the day before thou sufferedst by the holy Trinity and the inseparable Unity by blessed Mary thy Mother by thine Angels Arch-Angels Prophets Patriarchs and by all thy Saints and by all the Sacraments which are made in thine honour I do worship and beseech thee to accept these prayers Conjurations and words of my mouth which I will use I require thee O Lord Jesus Christ that thou give me thy virtue and power over all thine Angels which were thrown down from heaven to deceive mankind to draw them to me to tie and bind them and also to loose them to gather them together before me and to command them to do all that they can and that by no means they contemn my voyce or the words of my mouth but that they obey me and my sayings and fear me I beseech thee by thine Humanity Mercy and Grace and I require thee Adony Amay Horta Vegedora Mitai Hel Suranat Yston Ysesy and by all thy holy Names and by all thine holy He-Saints and She-Saints by all thine Angels and Archangels Powers Dominions and Virtues and by that name that Solomon did bind the Devils and shut them up Elbrach Evanher Agle Goth Ioth Othie Venoch Nabrat and by all thine holy Names which are written in this book and by the virtue of them all that thou enable me to congregate all thy Spirits thrown down from heaven that they may give me a true answer of all my demands and that they satisfie all my requests without the hurt of my body or soul or any thing else that is mine through our Lord Jesus Christ thy Son which liveth and reigneth with thee in the unity of the Holy Ghost one God world without end
as he saith that he can do more harm by night than by day producing for example how in a night he slew the first born of Egypt And yet it appeareth plainly in the Text that the Lord himself did it Whereby it seemeth that Bodin puteth no difference between God and the Devil For further confirmation of this his foolish assertion that Devils are more valiant by night than by day he alledgeth the 104. Psalm wherein is written Thou makest darkness and it is night wherein all the Beasts of the Forrest creep forth the Lions roar c. when the Sun riseth they retire c. So as now he maketh all Beasts to be Devils or Devils to be Beasts Oh barbarous blindness This Bodin also saith That the Devil loveth no salt in his meat for that it is a sign of Eternity and used by Gods Commandement in all Sacrifices abusing the Scriptures which he is not ashamed to quote in that behalf But now I will declare how the Scripture teacheth our dull capacities to conceive what manner of thing the Devil is by the very names appropriated unto him in the same CHAP. XIX That such Devils as are mentioned in the Scriptures have in their names their nature and qualities expressed with instances thereof SUch Devils are mentioned in the Scriptures by name have in their names their nature and qualities expressed being for the most part the idols of certain Nations idolatrously erected in stead or rather in spight of God For Beelzebub which signifieth The Lord of the Flies because he taketh every simple thing in his web was an Idol or Oracle erected at Ekron to whom Ahaziah sent to know whether he should recover his disease as though there had been no God in Israel This Devil Beelzebub was among the Jews reputed the principal Devil The Grecians called him Pluto the Latins Sumanus quasi summum deorum manium the chief ghost or spirit of the dead whom they supposed to walk by night although they absurdly believed also that the soul died with the body So as they did put a difference between the ghost of a man and the soul of a man and so do our Papists howbeit none otherwise but that the soul is a ghost when it walketh on the earth after the dissolution of the body or appeareth to any man either out of Heaven Hell or Purgatory and not otherwise Nisroch signifieth a delicate tentation and was worshipped by Senacharib in Assyria Tartak is in English fettered and was the Devil or Idol of the Hevites Baal-peor otherwise called Priapus the gaping or naked god was worshipped among the Moabites Adramelech that is the cloke or power of the King was an Idol at Sepharvais which was a City of the Assyrians Chemâ—sh that is feeling or departing was worshipped among the Moabites Dagon that is corn or grief was the Idol of the Philistines Astarte that is a fold or flock is the name of a she idol at Sydonia whom Solomon worshipped some think it was Venus Malcham that is a King was an Idol or Devil which the sons of Ammon worshipped Sometimes also we find in the Scriptures that Devils and Spirits take their names of wicked men or of the houses or states of abominable persons as Astaroth which as Josephus saith was the Idol of the Philistines whom the Jews took from them at Solomons commandment and was also worshipped of Solomon Which though it signifie riches flocks c. yet it was once a City belonging to Og the the King of Basan where they say the Giants dwelt In these respects Astaroth is one of the special Devils named in Solomon's Conjuration and greatly imployed by the Conjurors I have sufficiently proved in these quotations that these Idols are Dii gentium the gods of the Gentiles and then the Prophet David may satisfie you that they are Devils who saith Dii Gentium daemonia sunt The gods of the Gentiles are Devils What a Devil was the Rood of Grace to be thought but such a one as before is mentioned and described who took his name of his curteous and gracious behaviour toward his worshippers or rather those that offered unto him The idolatrous knavery whereof being now bewrayed it is among the godly reputed a Devil rather than a God and so are divers others of the same stamp CHAP. XX. Divers names of the Devil whereby his Nature and Disposition is manifested IT hath also pleased God to inform our weak capacities as it were by similitudes and examples or rather by comparisons to understand what manner of thing the Devil is by the very names appropriated and attributed unto him in the Scriptures wherein sometimes he is called by one name sometimes by another by metaphors according to his conditions Elephas is called in Job Behemoth which is Bruta whereby the greatness and brutishness of the Devil is figured Leviathan is not much different from Elephas whereby the Devils great subtilty and power is shewed unto us Mammon the covetous desire of money wherewith the Devil overcometh the reprobate 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 slanderer 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 man-slayer a lyer and the Father of lyes 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 Angel of the Lord. The cruel Angel of Satan The Angel of Hell The great Dragon for his pride and force The red Dragon for his bloodiness 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 Devils their divers names and in what affairs their labours and authorities are imployed wherein also the blind superstition of the Heathen people is discovered ANd for so much as the Idols of the Gentiles are called Devils and are among the unlearned confounded and intermedled with the Devils that are named in the Scriptures I thought it convenient here to give you a note of them to whom the Gentiles gave names according to the offices unto them assigned Penates are the domestical gods or rather Devils that are said to make men live quietly within doores But some think these rather to be such as the Gentiles thought to be set over Kingdoms and that Lares are such
doth he constantly deny it to be a creature Now if any ask me why Hilarie was so coy and nice to name the Holy Spirit God whom he denyeth to be a creature when as notwithstanding between God and a creature there is no mean I will in good sooth say what I think I suppose that Hilarie for himself thought well of the Godhead of the Holy Spirit but this opnion was thrust and forced upon him by the Pneumatomachi who at that time rightly deeming of the Son did erewhiles join themselves to those that were sound of judgment There is also in the Ecclesiastical History a little book which they gave Liberius a Bishop of Rome whereinto they foisted the Nicene Creed And that Hilarie was a friend of the Pneumatomachi it is perceived in his Book De Synodis where he writeth in this manner Nihil autem mirum vobis videri debet fratres charissimi c. It ought to seem no wonder unto you dear Brethren c. As for the objection of the Prayers of the Church called the Collects that in them the Holy Spirit is not called upon by name we oppose and set against them the Songs of the Church wherein the said Spirit is called upon But the Collects are more ancient than the Songs Hymns and Anthems I will not now contend about ancientness neither will I compare Songs and Collects together but I say thus much only to wit that in the most ancient times of the Church the Holy Spirit hath been openly called upon in the Congregation Now if I be charged to give an instance let this serve In the Collect upon Trinity Sunday it is thus said Almighty and everlasting God which hast given unto us thy servants grace by the confession of a truth to acknowledg the glory of the eternal Trinity and in the power of the divine Majesty to worship the Unity we beseech thee that through the stedfastness of this faith we may evermore be defended from all adversity which livest and reignest one God world without end Now because that in this Collect where the Trinity is expresly called upon the names of persons are not expressed but Almighty and Everlasting God invocated who abideth in Trinity and Unity it doth easily appear elsewhere also that the persons being not named under the Name of Almighty and Everlasting God not only the Father is to be understood but God which abideth in Trinity and Unity that is the Father the Son and the Holyghost A third objection of theirs is this The Son of God oftentimes praying in the Gospels speaking unto the Father promiseth the Holy Spirit and doth also admonish the Apostles to pray unto the heavenly Father but yet in the Name of the Son Besides that he prescribeth them this form of Prayer Our Father which art in Heaven Ergo The Father only is to be called upon and consequently the Father only is that one and very true God of whom it is written Thou shalt worship the Lord thy God and him only shalt thou serve Whereto I answer first by denying the consequent The Son prayed to the Father only Ergo the Father only is of us also to be prayed unto For the Son of God is distinguished of us both in Person and in Office he as a Mediator maketh Intercession for us to the Father and although the Son and the Holy Spirit do both together receive and take us into favour with God yet is he said to intreat the Father for us because the Father is the fountain of all counsels and divine works Furthermore touching the form of Praying described by Christ it is not necessary that the Fathers name should personally be there taken sith there is no distinction of persons made but by the Name of Father indefinitely we understand God or the Essence of God the Father the Son and the Holy-Ghost For this name hath not alwayes a respect unto the generation of the Son of God but God is called The Father of the faithful because of his gracious and free adopting of them the foundation whereof is the Son of God in whom we be adopted but yot so adopted that not the Father only receiveth us into his favour but with him also the Son and the Holy Spirit doth the same Therefore when we in the beginning of Prayer do advertise our selves of God's goodness towards us we do not cast an eye to the Father alone but also to the Son who gave us the Spirit of Adoption and to the Holy Spirit in whom we cry Abba Father And if so be that invocation and Prayer were restrained to the Father alone then had the Saints done amiss in calling upon invocating and praying to the Son of God and with the Son the Holy Spirit in Baptism according to the form by Christ himself assigned and delivered Another objection is out of the fourth of Amos in this manner For lo it is I that make the Thunder and create the spirit and shew unto men their Christ making the light and the clouds and mounting above the high places of the earth the Lord God of Hosts is his Name Now because it is read in that place Shewing unto men their Christ the Pneumatomachi contended that these words are to be understood of the Holy Spirit But Ambrose in his Book De Spiritu Sancto lib. 2. cap. 7. doth rightly answer That by Spirit in this place is meant the Wind for if the Prophets purpose and will had been to speak of the Holy Spirit he would not have begun with Thunder nor have ended with light and clouds Howbeit the same father saith If any suppose that these words are to be drawn unto the interpretation of the Holy Spirit because the Prophet saith Shewing unto men their Christ he ought also to draw these words unto the mystery of the Lords incarnation and he expoundeth Thunder to be the words of the Lord and Spirit to be the reasonable and perfect soul But the former interpretation is certain and convenient with the words of the Prophet by whom there is no mention made of Christ but the power of God is set forth in his works Behold saith the Prophet he that formeth the Mountains and createth the Wind and declareth unto man what is his thought which maketh the morning darkness and walketh upon the high places of the earth the Lord God of Hosts is his Name In this sort Santes a right skilful man in the Hebrew tongue translateth this place of the Prophet But admit this place were written of the Holy Spirit and were not appliable either to the Wind or to the Lords Incarnation yet doth it not follow that the Holy Spirit is a creature because this word of Creating doth not alwayes signifie a making of something out of nothing as Eusebius dxpounding these wrrds The Lord created me in the beginning of his wayes writeth thus The Prophet in the Person of God saying
these dubious Spirits do properly belong then are they frequently sollicited to mediate in such treacherous actions as the hellish Spirits have conspired against the Lives of mortal men 30. More particularly These Spirits that belong to the fiery Element are most officious in this kinde of service being naturally such as the Antecedent matter hath sufficiently demonstrated but according to the ranks and Categoryes to which they belong some of them are more inveterate and malicious in their undertakings then the rest But every kinde of Astral Spirit is obsequious to the Kingdome of darkness that the devilish Spirits can effect little or nothing without their assistance in this external principle of the Starrs and Elements upon the bodies or possessions of Mankind because their bodies are too crude and rough for the conveyance of their influence either in Dreams Raptures Philtres Charms or Constellations as the following Chapter of the nature of Infernal beings shall make plain wherein the nature and capacity of every damned Spirit is decyphered according to the truth of the antient Philosophy 31. Leave we now the Spirits of the fire to illustrate the natures of subterranean Beings whose Orders Species and Degrees are various for they consist in these distinctions viz. Spirits of men deceased Souls of men deceased separated Spirits Astral separate Spirits semi-Infernal Spirits appropriate to the Constellations where any of the seven metals viz. Saturn Jupiter Mars Sol Luna Venus Mercury are found in the bowels of the Earth and as farr as the natures of Minerals are distinct one from the other so much distant are these Subterranean Spirits in Nature and Faculty in respect of their places shapes names and qualities 32. But they are not all confined unto the metallick Kingdome for there are also Spirits of the Mountains Vallies Caves Deeps Hiata's or Chasma's of the Earth hidden Treasures Tombs Vaults and Sepultures of the Dead To the last belong the Astral Spirits of deceased Mortals that delight to hover over the antient Carcases to which they belong'd seeking still to be dissolved and diligently enquiring the Cause of their retention such are resident in silent Caves and solitary Vaults where the deceased lie till the Humidum Radicale be exciccate and totally dryd up after which their tricks are no more manifest but are utterly extinguished and annihilated 33. To the next belong such Spirits as are Protectors of hidden Treasures from a natural Cause from whence they do exceedingly envy mans benefit and accommodation in the discovery thereof ever haunting such places where money is conceal'd and retaining malevolent and poysonous Influences to blast the Lives and Limbs of those that dare to attempt the discovery thereof Peters of Devonshire with his confederates who by Conjuration attempted to dig for such defended Treasures was crumbled into Atomes as it were being reduced to Ashes with his Companions in the twinkling of an eye 34. And upon this particular we have plenty of Examples of the destruction of such as by Magical experiments have discovered hidden Treasures which instances do rather seem to prove That such as haunt these places do more nearly belong to the Infernal then to the Astral Hierarchy in regard that they are so infesting and inveterate to Mortal men that the Grand Intention of the Prince of darkness may be accomplished in their designs 35. But of all the rest such as haunt Mines and mettle men are the most pernicious and frequent from the same Cause with the former The nature of such is very violent they do often slay whole Companies of Labourers they do sometimes send inundations that destroy both the Mines and Miners they bring noxious and malignant vapours to stifle the laborious workmen briefly their whole delight and faculty consists in tormenting killing and crushing men that seek such Treasures that mankind may never partake thereof to relieve their Cares and worldly necessities 36. Such was Anaebergius a most virulent Animal that did utterly confound the undertakings of those that laboured in the richest Silver mine in Germany called Corona Rosacea He would often shew himself in the likeness of a he-goat with Golden horns pushing down the workmen with great violence sometimes like a Horse breathing flames and pestilence at his Nostrils At other times he represented a Monk in all his Pontificalilus flouting at their Labour and imitating their Actions with scorn and dedignation till by his daily and continued molestation he gave them no further ability of perseverance 37. Thus I have hinted the various distinctions and sub-distinctions of Astral Spirits proper or common illustrating their natures according to the opinions of the Learned from thence I proceed to say what the Infernal Hierarchy is and whereof it doth consist in this fifth Chapter following CHAP. V. Of the Infernal Spirits or Devils and damned Souls treating what their Natures Names and Powers are c. 1. LEaving the Astral Kingdome I will now proceed to describe the natures and distinctions of Infernal Spirits or Devils and damned Souls who are to be considered according to their ranks and orders exactly correspondent to the Quires and Hierarchies of the Angels or Celestial beings wherein I will insist upon their names shapes places times orders powers and capacities proceeding gradually from a general narration to a particular Anatomy of every sort of Spirit in its proper place and order 2. As for the Locality or Circumscription of the Kingdome of darkness it is farr otherwise to be considered then the vulgar account it who esteem the hellish habitation a distinct Chasma or Gulph in a certain place above under or in the Center of the Earth where innumerable Devils and wicked Souls inhabit who are perpetually scorched and tormented with material flames of fire This is the opinion which naturally all men are addicted and prone unto But if we will rightly consider the Kingdome of Heaven and Hell in respect of one another we must look upon the similitude of light and darkness in this outward world who are not circumscribed nor separate as to Locality from one another for when the sun arises the darkness of the night disappeareth not that it removes it self to some other place or Country but the brightness of the light overpowereth it and swallows it up so that though it disappeareth yet it is as really there as the light is 3. This is also to be considered in the description of the Habitations of good or evill beings that they are really in one another yet not comprehended of one another neither indeed can they be for the evil Spirits if they should remove ten thousand miles yet are they in the same quality and source never able to finde out or discover where the Kingdome of Heaven is to be found though it be really through and through with the dark Kingdome but in another quality which makes them strangers to one another 4. A similitude hereof we
the Islands and most of the Continent and also by accident though not through any good intention extirpate the race of such as addicted themselves to this infamous sort of Divination In which devastation and bloody inquisition their Idols were discovered with their Oracles and Inchantments far different from the European Conjurers and any of their Ceremonies 15. But that which is the most remarkable in the Infernal proceedings is this That there is not any Nation under the Sun but the Devil hath introduced himself amongst them through their Ceremonies and Worship though quite opposite to one another For in the Kingdom of China by the sacrifice of Blood and Panaak he is Conjured and Exorcized through the repetitions of several Superstitious Invocations to the Sun and Moon In Tartary the Magicians go quite another way to work with Offerings to the Ocean to the Mountains and the Rivers fuming Incense and divers sorts of Feathers by which means the Devils are compelled to appear So that we see how this Proteus can dispose himself in the divers Kingdoms of this World being called by other names in Tartary China the East and West-Indies c. then amongst the European Conjurers Likewise the Greeks and Romans could Invocate Spirits by Prayers unto the Moon and divers Sacrifices of Milk Honey Vervine and Blood And those that are addicted to Conjurations in Christianity have attained to a more lofty and ample manner of Incantation and Conjuring with Magical Garments Fire Candles Circles Astrological Observations Invocations and holy Names of God according to the Kaballa of the Jews 16. So that every distinct Nation hath conformed its Conjuration unto the Ceremonies of that Religion which it professeth And it is to be observed That from a natural cause every Nation hath its Conjurations and Names of Devils from the Constellation under which the Countrey lyeth and from the Air or Wind to which such particular Dominations do belong so that no effect would follow if one Countrey should traditionally inure themselves to the Forms and Exorcisms that are used by another Nation And therefore is it that so many attempts are offered in vain amongst professed Christians to raise Spirits because they have little or nothing from their own Constellation but make use of what they have borrowed from the Greeks and Romans or the ancient Imbecillity of the Aegyptians Priests I mean their simple forms of Invocation 17. But because we are rather upon the discovery of the Infernal Kingdom as it hath no dependence upon the doings of mortal Men therefore we will proceed to discover what the Antients have said concerning it So the next which we fall upon after the description of their Habitations and the manner of their Appearances is their Names and Appellations diversly considered First from the Creation of the World to the coming of Christ they retained the Hebrew names as Belial Baal Baalzebub Lelah Ador Abaddon c. according to the seculum under which they were Invocated assuming names according to the present occasion about which they were imployed 18. Under the Constellation of China they are Invocated by the Names Ran Sinoam Nantam Bal Baltal Sheall the six Governours or Presidents Chancangian the chief of the Devils Po Paym Nalkin Nebo the Devils of the four Winds Tean Tan Pan Adal the Devils of the four Elements And according to the nature of their language or words which do all consist of no more then one syllable so are the Devils named Yea as it is conjectured by many learned Magicians this language of the Chinenses is more Magical and adapted to Conjurations then all the Oriental Tongues because of the consonancy and copiousness thereof together with the numerous and various Characters used by them 19. In the East-Indies and in Tartary the Names are the same with those of China though the Ceremonies differ In Persia Arabia Natolia Aegypt Aethiopia the Names are the same with the Jewish Rabbins But the Greeks and Romans have different from the rest according to their Language and Superstitions The Turks Muscovites Russians Lapponians and Norwegians make use of the Sclavonian tongue in all their Conjurations The West-Indians have very strange and antick Names and Ceremonies of their own nothing depending on the Traditions and Practices of the old World for as is related before the Devil is sufficiently capable of introducing himself through the Religious Superstitions of any Nation whomsoever according to the Constellations although strangers to the Rites and Ceremonies of others 20. But though their Names be conformable to the Language and Climate of that Nation where they are raised or called yet have they divers Names suppose twenty or thirty to one Devil according to the several ministrations they have had from the Creation to this day leaving a several name behinde them at each of their appearances upon the earth for according to the testimony of the Devil himself if credit may be given to Devils they as they are abstractively considered in their own Kingdom have no imposed Names of distinction but are forced to assume them when they rise up in the external principle of this World although in some measure it must be granted that there be some principal Kings and Dukes in the Infernal Hierarchy that have Names establish'd upon them which cannot be transferr'd or altered 21. As for the Names that are recorded in this precedent Discovery of Witchcraft by Reginald Scot Esq being a Catalogue of Devils in their Rancks and Hierarchies they are supposed to be fictitious and totally imaginary being taken out of Bodin or Wyerus which they recorded from the mouth of Tradition and obscure Manuscrips And indeed were there any certainty in this List of Devils it were to be preferred as the most ample and exact delineation that is extant But it is the rather to be suspected because of the little coherence it hath with the former received Names of Devils eitheir in Europe Asia Africa or America 22. But if we would speak of Damned Souls and their Names or Appellations they are farr otherwise to be considered then the Devils for such as their imposed Names were here on earth such is the Name they have in the Kingdom of Darkness after a Magical manner according to the language of nature in the first principle of Darkness as the Saints in heaven retain their Names in a Coelestial manner And also as the Astral Spirit of a Man deceased retains its antient Name according to the Astral source in the principle of the one only Element 23. For as the language of Nature is found in the second Principle it is likewise manifest in the dark Worlds property according to the first Principle of Wrath as also the monstrous shapes of Devils and Damned Souls is correspondent to the Magical postures of their Souls whilst they were alive of which I shall speak more largely when their Shapes are to be described
great Earl and a President he is seen like a Bull and if he take unto him a Mans face he maketh men wonderful cunning in Astronomy and in all the liberal Sciences he giveth good familiars and wise knowing the power and virtue of herbs and stones which are pretious and ruleth Thirty six Legions Ipos aliàs Ayporos is a great Earl and a Prince appearing in the shape of an Angel and yet indeed more obscure and filthy than a Lyon with a Lyons head a Gooses feet and a Hares tail he knoweth things to come and past he maketh a man witty and bold and hath under his jurisdiction Thirty six Legions Naberius aliàs Carberus is a valiant Marquess shewing himself in the form of a Crow when he speaketh with a hoarse voyce he maketh a man amiable and cunning in all Arts and specially in Rhetorick he procureth the loss of Prelacies and Dignities Nineteen Legions hear and obey him Glasya Labolas aliàs Caacrinolaas or Caassimolar is a great President who cometh forth like a Dog and hath wings like a Griffin he giveth the knowledge of Arts and is the Captain of all Manslayers he understandeth things present and to come he gaineth the minds and love of friends and foes he maketh a man go invisible and hath the rule of Thirty six Legions Zepar is a great Duke appearing as a Souldier inflaming Women with the love of Men and when he is hidden he changeth their shape until they may enjoy their beloved he also maketh them barren and Twenty six Legions are at his obey and commandement Bileth is a great King and a terrible riding on a pale Horse before whom go Trumpets and all kind of melodious Musick When he is called up by an Exorcist he appeareth rough and furious to deceive him Then let the Exocist or Conjuror take heed to himself and to allay his courage let him hold a hazel bat in his hand wherewithal he must reach out toward the East and South and make a triangle without besides the Circle but if he hold not out his hand unto him and he bid him come in and he still refuse the bond or chain of Spirits let the Conjuror proceed to reading and by and by he will submit himself and come in and do whatsoever the Exorcist commandeth him and he shall be safe If Bileth the King be more stubborn and refuse to enter into the Circle at the first call and the Conjuror shew himself fearful or if he have not the chain of Spirits certainly he will never fear nor regard him after Also if the place be unapt for a triangle to be made without the Circle then set there a boll of Wine and the Exorcist shall certainly know when he cometh out of his house with his fellows and that the aforesaid Bileth will be his helper his friend and obedient unto him when he cometh forth And when he cometh let the Exorcist receive him courteously and glorifie him in his pride and therefore he shall adore him as other Kings do because he saith nothing without other Princes Also if he be cited by an Exorcist alwayes a silver Ring of the middle finger of the left hand must be held against the Exorcists face as they do for Amaimon And the dominion and power of so great a Prince is not to be determined for there is none under the power and dominion of the Conjuror but he that detaineth both men and women in doting love till the Exorcist hath had his pleasure He is of the orders of Powers hoping to return to the seventh Throne which is not altogether credible and he ruleth Eighty five Legions Sitri aliàs Bitru is a great Prince appearing with the face of a Leopard and having wings as a Griffin when he taketh humane shape he is very beautiful he inflameth a man with a womans love and also stirreth up women to love men being commanded he willingly detaineth secrets of Women laughing at them and mocking them to make them luxuiously naked and there obey him Sixty Legions Paimon is more obedient to Lucifer than any other Kings are Lucifer is here to be understood he that was drowned in the depth of his knowledge he would needs be like God and for his arrogancy was thrown out into destruction of whom it is said Every pretious stone is thy covering Paimon is constrained by divine virtue to stand before the Exorcist where he putteth on the likeness of a man he sitteth on a beast called a Dromedary which is a swift runner and weareth a glorious crown and hath an effeminate countenance there goeth before him an host of men with Trumpets and well sounding Cymbals and all Musical Instruments At the first he appeareth with a great cry and roaring as in Circulo Solomonis and in the Art is declared And if this Paimon speak sometimes that the Conjuror understand him not let him not therefore be dismayed But when he hath delivered him the first obligation to observe his desire he must bid him also answer him distinctly and plainly to the questions he shall ask you of all Philosophy Wisdome and Science and of all other secret things And if you will know the disposition of the World and what the earth is or what holdeth it up in the water or any other thing or what is Abyssus or where the wind is or from whence it cometh he will teach you abundantly Consecrations also as well as Sacrifices as otherwise may be reckoned He giveth dignities and confirmations he bindeth them that resist him in his own chains and subjecteth them to the Conjuror he prepareth good familiars and hath the understanding of all Arts. Note that at the calling up of him the Exorcist must look toward the Northwest because there is his house When he is called up let the Exorcist receive him constantly without fear let him ask what questions or demands he list and no doubt he shall obtain the same of him And the Exorcist must beware he forget not the Creator for those things that have been rehearsed before of Paimon some say he is of the order of Dominions others say of the order of Cherubims There follow him Two hundred Legions partly of the order of Angels and partly of Potestates Note that if Paimon be cited alone by an offering or sacrifice two Kings follow him to wit Bebal and Abalam and other Potentates in his host are Twenty five Legions because the Spirits subject to them are not alwayes with them except they be compelled to appear by divine vertue Some say that the King Belial was created immediately after Lucifer and therefore they think that he was father and seducer of them which fell being of the orders For he fell first among the worthier and wiser sort which went before Michael and other heavenly Angels which were lacking Although Belial went before all them that were thrown down to the earth yet he went not
before them that tarryed in heaven This Belial is constrained by Divine virtue when he taketh Sacrifices Gifts and Offerings that he again may give unto the Offerers true answers But he tarryeth not one hour in the truth except he be constrained by the Divine power as is said He taketh the form of a beautiful Angel sitting in a fiery Chariot he speaketh fair he distributeth preferments of Senatorship and the favour of friends and excellent familiars He hath rule over Eighty Legions partly of the order of Virtues partly of Angels he is found in the form of an Exorcist in the bonds of Spirits The Exorcist must consider that this Belial doth in every thing assist his subjects If he will not submit himself let the bond of Spirits be read the Spirits chain is sent for him wherewith wise Solomon gathered them together with their Legions in a brasen vessel where were inclosed among all the Legions Seventy two Kings of whom the chief was Biloth the second was Belial the third Asmoday and above a thousand thousand Legions Without doubt I must confess I learned this of my master Solomon but he told me not why he gathered them together and shut them up so but I believe it was for the pride of this Belial Certain Negromancers do say that Solomon being on a certain day seduced by the craft of a certain Woman inclined himself to pray before the same idol Belial by name which is not credible And therefore we must rather think as it is said that they were gathered together in that great brasen vessel for pride and arrogancy and thrown into a deep lake or hole in Babylon for wise Solomon did accomplish his works by the Divine power which never forsook him And therefore we must think he worshipped not the image of Belial for then he could not have constrained the Spirits by Divine virtue for this Belial with three Kings were in the lake But the Babylonians wondering at the matter supposed that they should find therein a great quantity of treasure and therefore with one consent went down into the lake and uncovered and brake the vessel out of the which immediately flew the Captain Devils and were delivered to their former and proper places But this Belial entred into a certain image and there gave answer to them that offered and sacrificed unto him as Toex in his sentences reporteth and the Babylonians did worship and sacrifice thereunto Bune is a great and a strong Duke he appeareth as a Dragon with three heads the third whereof is like a Man he speaketh with a Divine voyce he maketh the dead to change their place and Devils to assemble upon the sepulchres of the dead he greatly inricheth a man and maketh him eloquent and wise answereth truly to all demands and Thirty Legions obey him Forneus is a great Marquess like unto a Monster of the Sea he maketh men wonderful in Rhetorick he adorneth a man with a good name and the knowledge of tongues and maketh one beloved as well of foes as friends there are under him Twenty nine Legions of the order partly of Thrones and partly of Angels Ronove a Marquess and an Earl he is resembled to a Monster he bringeth singular understanding in Rhetorick faithful servants knowledge of tongues favour of friends and foes and Nineteen Legions obey him Berith is a great and a terrible Duke and hath three Names of some he is called Beal of the Jews Berith of Necromancers Bolfry he cometh forth as a red Souldier with red clothing and upon a Horse of that colour and a Crown on his head he answereth truly of things present past and to come he is compelled to a certain hour through Divine virtue by a ring of Art Magick he is also a lyer he turneth all metals into gold he adorneth a man with Dignities and confirmeth them he speaketh with a clear and subtil voyce and Twenty six Legions are under him Astaroth is a great and a stronge Duke coming forth in the shape of a foul Angel sitting upon an infernal Dragon and carrying on his right hand a Viper he answereth truly to matters present past and to come and also of all secrets he talketh willingly of the creator of Spirits and their fall and how they sinned and fell he saith he fell not of his own accord he maketh a man wonderful learned in the Liberal Sciences he ruleth Forty Legions Let every Exorcist take heed that he admit him not too near him because of his stinking breath And therefore let the Conjuror hold near to his face a Magical Ring and that shall defend him Foras aliàs Forcas is a great President and is seen in the form of a strong Man and in humane shape he understandeth the virtue of hearbs and pretious stones he teacheth fully Logick Ethicks and their parts he maketh a man Invisible Witty Eloquent and to live long he recovereth things lost and discovereth treasures and is Lord over Twenty nine Legions Furfur is a great Earl appearing as an Hart with a fiery tail he lyeth in every thing except he be brougnt up within a triangle being bidden he taketh Angelical form he speaketh with a hoarse voyce and willingly maketh love between man and wife he raiseth Thunders Lightnings and Blasts Where he is commanded he answereth well both of secret and also of Divine things and hath rule and dominion over Twenty six Legions Marchosias is a great Marquess he sheweth himself in the shape of a cruel she Wolf with Griffins wings with a Serpents tail and spetting I cannot tell what out of his mouth When he is in a mans shape he is an excellent fighter he answereth all questions truly he is faithful in all the Conjurors business he was of the order of Dominations under him are Thirty Legions he hopeth after 1200 years to return to the seventh Throne but he is deceived in that hope Malphas is a great President he is seen like a Crow but being cloathed with humane Image speaketh with a hoarse voyce he buildeth houses and high towers wonderfully and quickly bringeth Artificers together he throweth down also the enemies edifications he helpeth to good familiars he receiveth Sacrifices willingly but he deceiveth all the Sacrificers there obey him Forty Legions Vepar aliàs Separ a great Duke and a strong he is like a Mermaid he is the guide of the waters and of ships laden with armour he bringeth to pass at the commandement of his Master that the Sea shall be rough and stormy and shall appear full of ships he killeth men in three dayes with putrifying their wounds and produceth Maggots into them howbeit they may be all healed with diligence he ruleth Twenty nine Legions Sabnack aliàs Salmack is a great Marquess and a strong he cometh forth as an armed Souldier with a Lyons head sitting on a pale Horse he doth marvellously change mans form and favour he