and Latine Poets all together to be sleighted in this particular for many verities are inter-woven with their fictions they speak of vocal Forrests as Dodona of Talkative Rivers as Seamander of sensitive Fountains as Arethusa Menippa and Aegle Which more credible Historians have partly confirmed in the Relation of Dodona asserting that the trees do seem to speak by reason of the various Apparitions Phantasms that attend the Forrest And also in the Story of the River Scamander which is sayd at this day to afford plenty of spectres and prophetical Spirits that have nightly conversation with the Turkish Sailers coming by that way with Gallyes into the Mediterranean 21. The like is reported of a Castle in Norweigh standing over a Lake wherein a Satyr appeareth sounding a Trumpet before the death of any Souldier or Governour belonging to the same t is sayd to be the Ghost of some murdered Captain that hath become so Fatal and Ominous to his Successors But with more probability may be called a Spectre proper to the place according to the Constellation 22. And it hath been the conjecture of eminent speculators that from the Loins of such arise the numerous brood of Elves Faeryes Lycanthropi And Pigmyes sometimes visible sometimes invisible in Green-Land and the adjacent rocks where they have no concomitants but bears and scurvy-grass to mix and make merry withal except they pass from thence to the Northern parts of America where they shall find their off-spring adored for Gods and Goddesses by the ignorant Inhabitants about new Albion and as far South as Mexico as is amply related in the discourses of Drake Cortes and Purchas concerning the conquest and discovery of these Territoryes 23. By Apparitions upon the water many have been tempted to leap into the Sea in pursuit thereof till they were drowned of which spectres there is a sort called by Psellus Ordales who do appear like Ducks or other Water fouls till they by fluttering upon the water do entice their followers to pursue them so farr that many perish in the attempt which doth greatly delight these faithless Spirits who as we have said before do long to accompany their Astral Spirits after their decease An Example of this kinde I my self knew besides the numerous relations I have had from the mouths of others which confirm the opinions of the antient Magicians concerning these water Spirits that of all the rest they are the most deceitful and dangerous like the flattering Seas and swift gliding Torrents that when they have wonn any thing to admire and sound them do carry them violently into the abysse of their own Element 24. But we will leave the waters and insist a little on the nature of Igneous or Fiery Spirits that inhabit the Mountains in Hecla Aetna Propo Champ and Poconzi Where the Courts and Castles of these puissant Champions are kept The opinion of some is That they are not Astral but Infernal Spirits and Dâ—mned Souls that for a term of years are confined to these burning Mountains for their Iniquities Which opinion although it be granted yet we may assert That for the most part the apparitions sounds noices clangors and clamors that are heard about the Mountan Hecla in Island and other places are the effects of separated Starry beings who are neither capable of good nor evill but are of a middle vegetative nature and at the dissolution of the Media Natura shall be again reduced into their primary Aether 25. And from natural Causes it may be easily demonstrated That there is great Correspondence betwixt such substances and the Element of fire by reason of the Internal Flagrat and Central Life proceeding from the Quintessence or one only Element which upholds them in Motion Life and Nourishment As every natural and supernatural being is upheld and maintain'd out of the self-same root from whence it had its original or rise So the Angels feed upon the Caelestial Manna The Devils of the fruits of Hell which is natural to their appetite as trash for swine the Astral beings of the source of the stars the Beasts Birds or Reptiles of the fruits of the Earth and the gas of the Air the fishes of the blass of the Water But more particularly every thing is nourished by its Mother as Infants at the Breast either by exhausting or fomentation 26. Such Spirits are very officious in the burnings of Towns or Cole-pits delighting much to dance and exult amidst the flames and become Incendiaries worse then the material Cause of the Combustion often tempting men in drukenness to burn their own Houses and causing Servants carelesly to sleep that such unlucky accidents may happen As the Story of Kzarwilwui a Town in Poland doth confirm which was reduced to ashes by three of these pestilentious Animals called Saggos Broundal and Baldwin who after many open Threatnings for six months together that they would destroy the City and Citizens did on a dark and stormy night set all on fire on a suddain in twenty or thirty several places which irrecoverably destroyed the Inhabitants 27. As for the nourishment of fiery Spirits it is radical heat and the influence of the Aery Region their sport and pastime consisteth for the most part in tumbling and fooling one with another when the flames are most impetuous and violent in the Mountains And it is likewise credited by some that their office is to cruciate and punish some Evil Livers retaining and tormenting their Souls or Astral Spirits for many years after the Bodies decease which is too empty a notion to be hearkened unto by any that are well informed of their natures 28. Neither is it to be wondered at that they are so much delighted with the fiery quality in regard of their affinity and appropriation with infernal spirits whose state and being is altogether damnable and deplorable for although they have not the ability of attaining either the Heavenly or Infernal quality by reason that they are utterly voyd of the innermost Center and may be rather called bruits then rational Animals yet because they belong to the outermost principle such is their innate Affinity and Unity with the dark World or infernal Kingdome that they do often become the Devils Agents to propagate his works upon the face of the Earth 29. By the Instigations of infernal Spirits they are often sent to terrifie men with nocturnal visions in the likeness of monstrous Beasts or Ghosts of their deceased Friends They are moreover often abetted to tempt and provoke melancholy people to execute themselves besides innumerable wayes they have of executing the pleasures of iniquous Spirits through malicious Instigations and secret Stratagems projected by them to the destruction of mortal men especially when the work to be effected by the Devil is too too hard for his subtle and spiritual nature to bring to pass because the same belongs to the Astral source or outward principle to which
even through their bones and marrow till they have so habituated them to their service that the same becomes their daily bread and sole delight in accomplishing every villany and abomination which the malicious and subtle instigation of Satan leads them to 52. Thus have I Essayed to illustrate the Natures of Infernal Beings which notwithstanding is a Subject so intricate and copious in it self that great difficulty accompanies the Explication thereof by reason of the variety of their natures in the source of darkness wherein they live move eat breath and inhabit having qualities actions and passions innumerable to us men-kinde utterly unknown and incomprehensible So that to attempt an ample demonstration of this present Subject would require deeper speculation then the matter doth deserve in regard that there be so many Protei and Changlings in that gloomy Kingdom who do never stay or continue in the same nature property and form for an hour together but may be compared to the swiftness of the Windes or the likeness and form of swift running Waters that pass away as a thought and are no more remembered so it is with the Spirits of Darkness whose life is a meer anguish and inconstancy from one sorrow to another unto all Eternity CHAP. VI. Treating of the Nature Force and Forms of Charms Periapts Amulets Pentacles Conjurations Ceremonies c. 1. BEfore Appearances are made after forms of Conjuration are repeated the Infernal Spirits make various and wonderful shews noises and attempts as fore-runners to their appearance At the first attempts of novices in Conjuration they are accompanyed with noises tremblings flashes howlings and most dreadful shriekes till after further progress and experience therein they approach nearer unto this Elemental nature till by degrees they can manifestly be apparent unto their Exorcist 2. When Chiancungi and his sister Napala did first attempt to call up Spirits they begun with the Spirit Bokim in the twentieth degree they hung a vault under ground with black both on the top and bottom lining it therewith and having drawn the Circle of the Order of Thrones with the seven Planets and their Magical Characters in the Center they proceeded to the Ceremonies of Conjuration after they had frequently repeated the forms of calling and nothing as yet appeared they were grown so desperate therein that forsaking the Circle and every defensive Character or Ceremony they at last betook themselves to the most accursed and detestable branch of Magick which consists of Compacts or Confederacy and having by a solemn League summoned the aforesaid Spirit Bokim they obtain'd 155. years from the Spirit Covenanting therewith for body soul and works 3. In which damned life they continued exercising strange wonders in every Countrey By the help of this Magician the Tartars did destroy above 100 sail of Ships belonging unto China many losses did he bring upon that Kingdom in their Children Fruits Corn Silk and Navigation he could frequently transport himself through the Air and carry in one hand a thousand pound weight to the astonishment of all that knew him He had many publick contests with Magicians of other Countries being tryals of skill in Magical Art wherein he was said to excel all that ever went before him 4. Such another was Lewis Gaufridi a French Priest who had compacted with the Devil and served him 14 years in these detestable works sacrificing Infants unto him worshipping him in a filthy shape and tempting others to their Magical society or nocturnal Conventions in which as it is reported they did ever feast and junket with varieties and dainties which though they did seem delectable were yet notwithstanding gustless and unsavoury 5. Leaving these relations something shall be said of Charms and Spells as they are divided in this following manner first such Amulets as being engraven and molded in the fashion of Money or Coyn do serve to provoke any one desired unto love and familiarity being hung about the neck in certain Planetary hours Secondly Spells or Charms in Parchment with Magical Characters as Periapts to Cure diseases to make one valiant memorative and constant Thirdly Corselets which are an ancient Danish Charm of Neck-laces composed of Thunder-stones ingraven with Magical Letters to resist all noxious influences and the danger of Lightning 6. Pentacles are a fourth sort of appendix which Conjurers Charmers and Magicians use being made with five corners according to the five Senses and the operation thereof inscribed upon the corners the matter whereof they are composed is fine Linnen doubled and done with Cere-cloth between This figure the Magician holds in his hand lifting it up from the skirt of his Garment to which it is annexed when Spirits that are raised are stubborn and rebellious refusing to be conformable unto the Ceremonies and Rites of Magick 7. Also by the holding forth of Pentacles with these words Glauron Amor Amorula Beor Beorka Beroald Anephexaron repeated at the instant The evil Spirits that possess the bodies of bewitched people are cruelly tortured and amazed being by the frequent repetition thereof forced at last to depart by the assistance of the Exorcism of the sixth Cannon for the order of Seraphims 8. When Magicians exercise Conjuration by Moon-light in the Mountains or Valleys they have another sort of Charm by way of Telesms which they bury within a hundred paces of the place where the Circle is composed towards the East West North and South for such spells have the secret power to hinder any living creature for coming near them till their Exercize be done except the Infernal Spirit whose presence they do so ardently desire 9. Such Spells as are made in some Edible matter with Characters upon them are given for Agues Head-ach Epilepsie Mother c. Especially being powerful in operation when the party is ignorant of the Charm taken in many such I know have taken wonderful effect But as for Philtres Potions and Love-cups they proceed rather from a natural cause whether their effects be to afflict with Diseases to Poyson or to provoke unto Love of a Party whom they disdain Neither are such to be numbered amongst Charms because their effect is meerly natural from a natural cause 10. But to insist further upon the nature of Conjuration Magicians do much exercise their time in Fumigations unto those Spirits whom they are about to provoke their fumes being distributed according to the nature of the Spirit under any of the seven Planets which the antient Conjurers were very punctual in observing though in these days it be much forgot as superfluous or rather dangerous to insert amongst the Ceremonies of Conjuration A division of Fumigations according to the Influence of the Planets and Orders of Spirits we will here set down in this manner 11. Fumigations for Saturn are made of Frankincense Trees Pepper-wort Rooots Storax and Galbanum by these the Spirits Marbas Corban Stilkon Idos c. And all of
of any miserable Man or Woman she makes his Image of Wax in such an ominous aspect as may conduce to her design making several magical Characters upon the sides of the head describing the Character of the hour or Planetary time upon the breast of the Image the name of the party on his forehead the intended effect to be wrought upon him upon his back When they cause aches pains and violent pangs in the sinews and the flesh they stick thorns and pins in divers places of their arms breasts and legs When they cast them into Feavers and Consumptions they spend an hour in every day to warm and turn the Image before a doleful and lingring fire composed of divers exotick Gums and magical Ingredients of sweet Odours and strange Roots of shrubs efficient for their purpose 18. Wonderful are the various postures and pranks which Magicians play with Images neither will I mention the most perfect and prevalent part of the practice of Images and the powerful operations thereof least the evil minded should work abominations therewith upon the Persons or Possessions of their neighbours 19. According to the nature of what they would effect they frame their Images if by Images they would provoke two parties to love or be enamoured on one another they frame their Images naked with Astrological Observations and Imbraces of those that are Venereal to provoke unto enmity they place malignant Characters and Aspects and the Images in a fighting posture 20. If their intentions be for good all their Characters are engraven upon the foreparts of the body But if they would afflict the party with Consumption or with death they thrust Needles through the hearts and engrave their Characters upon their Posteriors or upon their shoulders using all their Conjurations retrograde and repeating every Charm opposite to the former 21. Thousands of strange and uncouth Charms might be here described according to the exact form wherein Tradition hath left them But I have only insisted upon the description of the natures in General And as by Images and Telesms the Europeans have effected admirable things so the Tartars have a wonderful ways of producing the like effects by Botles Sheep-skins Rods Basins Letters or Missives unto certain Spirits and many otherwayes unheard of in Europe 22. As for the Tying of the Point which is a strong impediment in Conjugal Rites to restrain the acts of secresie betwixt two marryed persons This knot or ligament is become so notorious both in the practice and effect throughout France Italy and Spain as also in all the Eastern Countries that the Laws of several Nations have prohibited the performance thereof neither is it fit to be openly described in this place 23. Other stratagems they have by turning the Sive with a pair of Sizzers by voices uttered out of skins which is in common amongst the Turks by Letters wrote unto certain Spirits which by due appointments will have their answers returned By the Turning of the Cord with several names wrapped round the same which with certain repetitions will of it self be tyed into several strange knots which unty themselves again Besides the many wayes by Lots in extractings Scrolls consulting with the Staff and the empty Pot with others tedious to be ennumerated 24. The Art of Transplantation is also reckoned amongst Charms with the vulgar And indeed one member thereof viz. the Transferring of Diseases is really Magical and much in practice amongst Witches for by certain baits given to any domestick Beasts they remove Feavers Agues and Consumptions from Martial men or from one to another by burying certain Images in their neighbours ground they bring all evil fortune to the owner of the ground yet though they add strange Words and Conjurations in the practice the effects thereof are more from Nature then Conjuration 25. For by the same Cause those that are profound can destroy diseases take off Warts and other Excrescences kill cure purge and poyson at a distance from the party by their hair fatt blood nails excrements c. or by any root or carnuous substance rubbed upon their hands breasts or leggs by burying which they free them from Diseases which experiments take effect according to the Mediums and their Consumption under ground 26. And as by natural reason every Magical Charm or Receipt had its first institution In like manner have Magicians disposed the Matter and Manner together with the times of their Utensils and Instruments according to the Principles of Nature As the Hour wherein they compose their Garments must either be in the hour of Luna or else of Saturn in the Moons increase 27. Their Garments they compose of White Linnen black Cloth black Cat-skins Wolves Bears or Swines skins The Linnen because of its abstracted Quality for Magick delights not to have any Utensils that are put to common uses The skins of the aforesaid Animals are by reason of the Saturnine and Magical qualities in the particles of these beasts Their sowing thred is of silk Cats-guts mans Nerves Asses hairs Thongs of skins from Men Cats Bats Owls Moles and all which are enjoyn'd from the like Magical cause 28. Their Needles are made of Hedge-hog prickles or bones of any of the abovesaid Animals Their Writing-pens are of Owls or Ravens their Ink of Mans blood Their Oyntments Mans fat Blood Usnea Hoggs-grease Oyl of Whales Their Characters are ancient Hebrew or Samaritan Their Speech is Hebrew or Latine Their Paper must be of the Membranes of Infants which they call Virgin-parchment or of the skins of Cats or Kids Besides they compose their Fires of sweet Wood Oyl or Rosin And their Candles of the Fatt or Marrow of Men or Children Their Vessels are Earthen their Candlesticks with three feet of dead mens bones Their Swords are steel without guards the poynts being reversed These are their Materials which they do particularly choose from the Magical qualities whereof they are composed 29. Neither are the peculiar shapes without a natural cause Their Caps are Oval or like Pyramids with Lappets on each side and furr within Their Gowns reach to the ground being furr'd with white Fox-skins under which they have a Linnen Garment reaching to their Knee Their Girdles are three inches broad and have many Caballistical Names with Crosses Trines and Circles inscribed thereon Their Knives are Dagger-fashion and the Circles by which they defend themselves are commonly nine foâ—t in breadth but the Eastern Magicians give but seven And these are the matter and manner of their Preparations which I thought fit here to insist upon because of their affinity with the Instruments of Charms for both which a natural cause is constantly pretended 30. Thus I have briefly spoken of the Nature of every Spirit good or evil so farr as safety or convenience would permit adding also this last Discourse of Charms and Conjurations in their speculative part forbearing to describe the
credulity therein and when we may see the defect of ability which alwayes is an impediment both to the act and also to the presumption thereof And because there is nothing possible in law that in nature is impossible therefore the judge doth not attend or regard what the accused man saith or yet would do but what is proved to have been committed and naturally falleth in mans power and will to do For the law saith that to will a thing impossible is a sign of a mad-man or of a fool upon whom no sentence or judgement taketh hold Furthermore what Jury will condemn or what Judge will give sentence or judgement against one for killing a man at Berwick when they themselves and many other saw that man at London that very day wherein the murther was committed yea though the party confess himself guilty therein and twenty witnesses depose the same But in this case also I say the Judge is not to weigh their testimony which is weakened by Law and the Judges authority is to supply the imperfection of the case and to maintain the right and equity of the same Seeing therefore that some other things might naturally be the occasion and cause of such calamities as witches are supposed to bring let not us that profess the Gospel and knowledge of Christ be bewitched to believe that they do such things as are in nature impossible and in sense and reason incredible If they say it is done through the Devils help who can work miracles why doe not theeves bring their business to pass miraculously with whom the Devil is as conversant as with the other Such mischiefs as are imputed to witches happen where no witches are yea and continue when witches are hanged and burnt why then should we attribute such effect to that cause which being taken away happeneth nevertheless CHAP. VII By what means the name of Witches becometh so famous and how diversly people be opinioned concerning them and their actions SUrely the natural power of man or woman cannot be so inlarged as to do any thing beyond the power and vertue given and ingraffed by God But it is the will and mind of man which is vitiated and depraved by the devil neither doth God permit any more than that which the natural order appointed by him doth require Which natural order is nothing else but the ordinary power of God powred into every creature according to his state and condition But hereof more shall be said in the title of witches confessions Howbeit you shall understand that few or none are throughly perswaded resolved or satisfied that witches can indeed accomplish all these impossibilities but some one is bewitched in one point and some are cosened in another untill in fine all these impossibilities and many more are by several persons affirmed to be true And this I have also noted that when any one is cosened with a cosening toye of witch-craft and maketh report thereof accordingly verifying a matter most impossible and false as it were upon his own knowledge as being overtaken with some kind of illusion or other which illusions are right inchantments even the self-same man will deride the like proceeding out of another mans mouth as a fabulous matter unworthy of credit It is also to be wondered how men that have seen some part of witches cosenages detected and see also therein the impossibility of their own presumptions and the folly and falshood of the witches confessions will not suspect but remain unsatisfied or rather obstinately defend the residue of witches supernatural actions like as when a jugler hath discovered the slight and illusion of his principal feats one would fondly continue to think that his other petty juggling knacks of legierdemain are done by the help of a familiar and according to the folly of some Papists who seeing and confessing the Popes absurd Religion in the erection and maintenance of Idolatry and Superstition specially in Images Pardons and Reliques of Saints will yet persevere to think that the rest of his doctrine and trumpery is holy and good Finally many maintain and cry out for the execution of witches that particularly believe never a whit of that which is imputed unto them if they be therein privately dealt withall and substantially opposed and tryed in argument CHAP. VIII Causes that move as well Witches themselves as others to think that they can work impossibilities with answers to certain objections where also their punishment by Law is touched CArdanus writeth that the cause of such credulity consisteth in three points to wit in the imagination of the melancholick in the constancy of them that are corrupt therewith and in the deceit of the Judges who being inquisitors themselves against hereticks and witches did both accuse and condemn them having for their labour the spoil of their goods So as these inquisitors added many fables hereunto lest they should seem to have done injury to the poor wretches in condemning and executing them for none offence But sithence saith he the springing up of Luthers sect these Priests have tended more diligently upon the execution of them because more wealth is to be caught from them insomuch as now they deal so loosly with witches through distrust of gains that all is seen to be malice folly or avarice that hath been practised against them And whosoever shall search into this cause or read the chief writers hereupon shall find his words true It will be objected that we here in England are not now directed by the Popes Laws and so by consequence our witches not troubled or convented by the Inquisitors Haereticae pravitatis I answer that in times past here in England as in other nations this order of discipline hath been in force and use although now some part of the old rigour be qualified by two several Statutes made in the first of Elizabeth and 33 of Henry the eight Nevertheless the estimation of the omnipotency of their words or charmes seemeth in those statutes to be somewhat maintained as a matter hitherto generally received and not yet so looked into as that it is refuted and decided But how wisely soever the Parliament-house hath dealt therein or how mercifully soever the Prince beholdeth the cause if a poor old woman supposed to be a Witch be by the Civil or Canon Law convented I doubt some Canon will be found in force not only to give scope to the tormentor but also to the hangman to exercise their offices upon her And most certain it is that in what point soever any of these extremities which I shall rehearse unto you be mitigated it is through the goodness of the Queens Majesty and her excellent Magistrates placed amongst us For as touching the opinion of our Writers therein in our age yea in our Countrey you shall see it doth not only agree with foreign cruelty but surmounteth it far If you read a foolish Pamphlet dedicated to the Lord Darcy by W.W.
Hebrew word Onen of the vanity of Dreams and Divinations thereupon ONEN differeth not much from Kasam but that it is extended to the Interpretation of Dreams And as for Dreams whatsoever credit is attributed unto them proceedeth of folly and they are fools that trust in them for why they have deceived many In which respect the Prophet giveth us good warning Not to follow nor harken to the Expositors of Dreams for they come through the multitude of business And therefore those Witches that make men believe they can Prophesie upon Dreams as knowing the interpretation of theme and either for money or glory abuse men and women thereby are meer coseners and worthy of great punishment as are such Witchmongers as believing them attribute unto them such Divine power as only belongeth to God as appeareth in Jeremiah the Prophet CHAP. II. Of Divine Natural and Casual Dreams with their differing causes and effects MAcrobius recounteth five differences of Images or rather Imaginations exhibited unto them that sleep which for the most part do signifie somewhat in admonition There be also many subdivisions made hereof which I think needless to rehearse In Jasper Peucer they are to be seen with the causes and occasions of Dreams There were wont to be delivered from God himself or his Angels certain Dreams and Visions unto the Prophets and holy Fathers according to the saying of Joel I will powre my spirit upon all flesh your young men shall dream Dreams and your old men shall see Visions These kind of Dreams I say were the admonishments and forewarnings of God to his people as that of Joseph To abide with Mary his wife after she was conceived by the holy Ghost as also To convey our Saviour Christ into Aegypt c. the interpretation whereof are the peculiar gifts of God which Joseph the Patriarch and Daniel the Prophet had most specially As for Physical conjectures upon Dreams the Scriptures reprove them not for by them the Physicians many times do understand the state of their Patients bodies For some of them come by means of Choler Flegme Melancholy or Blood and some by Love Surfet hunger thirst c. Galen and Boetius were said to deal with Devils because they told their Patients Dreams or rather by their Dreams their special Diseases Howbeit Physical Dreams are natural and the cause of them dwelleth in the nature of Man for they are the inward actions of the mind in the spirits of the brain whilest the body is occupied with sleep for as touching the minde it self it never sleepeth These Dreams vary according to the difference of humors and vapors There are also casual Dreams which as Solomon saith come through the multitude of business for as a looking-glass sheweth the image or figure thereunto opposite so in Dreams the phantasie and imagination informes the understanding of such things as haunt the outward sense whereupon the Poet saith Somnia ne cures nam mens humana quod optat Dum vigilat sperans per somnum cernit id ipsum Englished by Abraham Fleming Regard no Dreams for why the minde Of that in sleep a view doth take Which it doth wish and hope to finde At such time as it is awake CHAP. III. The opinion of divers old Writers touching Dreams and how they vary in nothing the causes thereof SYnesius Themistius Democritus and others grounding themselves upon example that chance hath sometimes verified perswade men that nothing is dreamed in vain affirming that the heavenly influences do bring forth divers formes in corporal matter and of the same influences visions and dreams are printed in the fantastical power which is instrumental with a Celestial disposition meet to bring forth some effect especially in sleep when the mind being free from bodily cares may more liberally receive the heavenly influences whereby many things are known to them sleeping in Dreams which they that wake cannot see Plato attributeth them to the forms and ingendred knowledges of the soul Avicen to the last intelligence that moveth the Moon through the light that lighteneth the fantasie in sleep Aristotle to the Phantastical sense Averroes to the imaginative Albert to the influence of superior bodies CHAP. IV. Against Iterpreters of Dreams of the ordinary cause of Dreams Hemingius his opinion of Diabolical Dreams the Interpretation of Dreams ceased THere are Books carryed about concerning this matter under the name of Abraham who as Philo in lib. gigantum saith was the inventor of the exposition of Dreams and so likewise of Solomon and Daniel But Cicero in lib. de divinatione confuteth the vanity and folly of them that give credit to Dreams And as for the Interpreters of Dreams as they know not before the Dream nor yet after any certainty yet when any thing afterwards happeneth then they apply the Dream to that which hath chanced Certainly men never lightly fail to Dream by night of that which they meditate by day and by day they see divers and sundry things and conceive them severally in their minds Then those mixed conceits being laid up in the closet of the memory strive together which because the phantasie cannot discern nor discuss some certain thing gathered of many conceits is bred and contrived in one together And therefore in my opinion it is time vainly imployed to study about the interpretation of Dreams He that list to see the folly and vanity thereof may read a vain Treatise set out by Thomas Hill a Londoner 1568. Lastly there are Diabolical Dreams which Nicholaus Hemingius divideth into three sorts The first is when the Devil immediately of himself he meaneth corporally offereth any matter of Dream Secondly when the Devil sheweth Revelations to them that have made request unto him therefore Thirdly when Magicians by Art bring to pass that other men Dream what they will Assuredly these and so all the rest as they may be used are very Magical and Devilish Dreams For although we may receive comfort of mind by those which are called Divine Dreams and health of body through Physical Dreams yet if we take upon us to use the office of God in the Revelation or rather the Interpretation of them or if we attribute unto them miraculous effects now when we see the gifts of Prophesie and of interpretation of Dreams and also the operation of Miracles are ceased which were special and peculiar gifts of God to confirm the truth of the Word and to establish his people in the faith of the Messias who is now exhibited unto us both in the Testament and also in the blood of our Saviour Jesus Christ we are bewitched and both abuse and offend the Majesty of God and also seduce delude and cosen all such as by our perswasion and their own light belief give us credit CHAP. V. That neither Witches nor any other can either by words or hearbs thrust into the mind of a sleeping man what Cogitations or
be now transferred from Delphos to Rome Page 91 CHAP. VI. Where and wherein Coseners Witches and Priests were wont to give Oracles and to work their feats Page 92 BOOK IX CHAP. I. THe Hebrew word Kasam expounded and how far a Christian may conjecture of things to come Page 93 CHAP. II. Proofs by the Old and New Testament that certain Observations of the Weather are lawful Page 94 CHAP. III. That certain Observations are indifferent certain ridiculous and certain impious whence that cunning is derived of Apollo end of Aruspices ibid. CHAP. IV. The Predictions of Soothsayers and lewd Priests the Prognostications of Astronomers and Physitians allowable Divine Prophesies holy and good Page 95 CHAP. V. The diversity of true Prophets of Urim and the Prophetical use of the twelve Pretious Stones contained therein of the Divine Voice called Eccho Page 96 CHAP. VI. Of Prophesies conditional whereof the Prophesies in the Old Testament do intreat and by whom they were published Witchmongers answers to the Objections against Witches supernatural actions ibid. CHAP. VII What were the miracles expressed in the Old Testament and what are they in the New Testament and that we are not now to look for any more miracles Page 97 BOOK X. CHAP. I. THe Interpretation of the Hebrew word Onen of the vanity of dreams and Divinations thereupon Page 99 CHAP. II. Of Divine Natural and Casual Dreams with the different causes and effects ibid. CHAP. III. The Opinion of divers old Writers touching Dreams and how they vary in noting the causes thereof Page 100 CHAP. IV. Against Interpreters of Dreams of the ordinary cause of Dreams Hemingius opinion of Diabolical Dreams the Interpretation of Dreams ceased ibid. CHAP. V. That neither Witches nor any other can either by words or herbs thrust into the mind of a sleeping man what cogitations or dreams they list and whence Magical dreams come Page 101 CHAP. VI. How men have been bewitched cosened or abused by Dreams to dig and search for Money Page 102 CHAP. VII The art and order to be used in diging for Money revealed by Dreams how to procure pleasant Dreams of morning and midnight dreams ibid. CHAP. VIII Sundry Receipts and Ointments made and used for the transportation of Witches and other miraculous effects an instance thereof reported and credited by some that are learned ibid. CHAP. IX A confutation of the former follies as well concerning Ointments Dreams c. as also the assembly of Witches and of their Consultations and Bankets at sundry places and all in Dreams Page 103 CHAP. X. That most part of Prophesies in the Old Testament were revealed in Dreams that we are not now to look for such Revelations of some who have dreamt of that which hath come to pass that Dreams prove contrary Nebuchadnezzar's rule to know a true Expositor of Dreams Page 104 BOOK XI CHAP. I. THe Hebrew word Nahas expounded of the art of Augury who invented it how slovenly a Science it is the multitude of Sacrifices and Sacrificers of the Heathen and the causes thereof Page 106 CHAP. II. Of the Jews Sacrifice to Moloch a discourse thereupon and of Purgatory ibid. CHAP. III. The Canibals cruelty of Popish Sacrifices exceeding in tyranny the Jews or Gentiles Page 107 CHAP. IV. The superstition of the Heathen about the Element of Fire and how it grew in such reverence among them of their corruptions and that they had some inkling of the godly Fathers doings in that behalf ibid. CHAP. V. Of the Roman Sacrifices of the estimation they had of Augury of the Law of the Twelve Tables Page 108 CHAP. VI. Colledges of Angurers their Office their number the signification of Augury that the practisers of that Art were coseners their profession their places of Exercise their Apparel their Superstition ibid. CHAP. VII The times and seasons to exercise Augury the manner and order thereof of the Ceremonies thereunto belonging Page 109 CHAP. VIII Upon what signs and tokens Augurers did prognosticate Observations touching the inward and outward parts of Beasts with notes of Beasts behaviour in the slaughter-house ibid. CHAP. IX A Confutation of Augury Plato his reverend opinion thereof of contrary events and false predictions Page 110 CHAP. X. The cosening Art of Sortilege or Lotary practised especially by the Egyptian vagabonds of allowed lots of Pythagoras his lot c. ibid. CHAP. XI Of the Cabbalistical Art consisting of Traditions and unwritten Verities learned without Bock and of the Division thereof Page 111 CHAP. XII When how and in what sort Sacrifices were first ordained and how they were prophaned and how the Pope corrupteth the Sacraments of Christ Page 112 CHAP. XIII Of the Objects whereupon the Augurers used to prognosticate with certain cautions and notes Page 113 CHAP. XIV The division of Augury persons admittable into the Colledges of Augury of their Superstition ibid. CHAP. XV. Of the common peoples fond and sustitious Collections and observations Page 114 CHAP. XVI How old Writers vary about the Matter the Manner and the Means where things augurifical are moved Page 115 CHAP. XVII How ridiculous an Art Augury is how Cato mocked it Aristotle's reason against it fond Collections of Augurers who allowed and who disallowed it Page 116 CHAP. XVIII Fond Distinctions of the Heathen Writers concerning Augury Page 117 CHAP. XIX Of Natural and Casual Augury the one allowed and the other disallowed ibid. CHAP. XX. A Confutation of Casual Augury which is meer Witchcraft and upon what uncertainty those Divinations are grounded ibid. CHAP. XXI The Figure-casters are Witches the uncertainty of their Art and of their contradictions Agrippa's sentence against Judicial Astrologie Page 118 CHAP. XXII The subtilty of Astrologers to maintain the credit of their Art why they remain in credit certain impieties contained in Astrologers assertions Page 119 CHAP. XXXIII Who have power to drive away Devils with their only presence who shall receive of God whatsoever they ask in Prayer who shall obtain everlasting life by means of Constellations as Nativity-casters affirm Page 120 BOOK XII CHAP. I. THe Hebrew word Haber expounded where also the supposed secret force of Charms and Inchantments is shewed and the efficacy of words is divers wayes declared Page 121 CHAP. II. What is forbidden in Scriptures concerning Witchcraft of the operation of words the superstition of the Cabalists and Papists who createth Substances to imitate God in some cases is presumption words of Sanctification ibid. CHAP. III. What effect and offence Witches Charms bring how unapt Witches are and how unlikely to work those things which they are thought to do what would follow if those things were true which are laid to their charge Page 122 CHAP. IV. Why God forbad the practice of Witchcraft the absurdity of the law of the Twelve Tables whereupon their estimation in miraculous actions is grounded of their wonderous works Page 123 CHAP. V. An instance of one arraigned upon the law of the Twelve Tables whereby the said law is proved
that produce wonderful operations as Lamps of Serpents skins will make Serpents to appear Oyl that hath stood under Grapes being lighted presenteth the Chamber full of Grapes Centaury and the Lapwings blood makes people seem like Gyants and in the open air will make the Stars seem to move up and down in the Elements The fat of a Hare lighted in a Lamp will cause Women to be exceeding merry and facetious And Candles composed of things that are Saturnine raise terrours and melancholy in the party that lights them and in those that are lighted by them 6. Such wonderful effects have natural things being fitted unto their Hours and Constellations as also when they are used to prove such effects as the nature of the things doth produce of it self though in a weaker degree To raise Tempests Magicians burn the Liver of a Camaelion on the house top To cause strange sights they hang the Gall of an Ox over their Beds to bring Apparitions and Spirits they make a strange fume of a Mans Gall and the Eyes of a black Cat Which Agrippa saith he hath often made experience of There is also a strange Magical Candle described amongst Chymical Authors which being lighted foretells the death of the party to whom it belongs The manner thereof is thus They take a good quantity of the venal blood luke-warm as it came out of the vein which being Chymically prepared with Spirit of Wine and other Ingredients is at last made up into a Candle which being once kindled never goes out till the death of the party whose blood it is composed of for when he is sick or in danger it burns dim and troubled and when he is dead it is quite extinguished of which Composition a Learned man hath wrote an intire Tractate De Biolychnio or The Lamp of Life 7. But to proceed to the nature of Characters Sigils and other Ceremonies we find that not only such as pretend to command over all sorts of Spirits but also they that do make Compacts and have sold themselves unto him do make use of such which instance is sufficient to prove what a wise man hath asserted that although Evil Spirits have so blinded Mens Eyes as to make them believe they are defended by such Ceremonies and that these Characters are as Munitions against the Devils malignancy Yet these very Characters Sigils Lamins c. are Compacts themselves which the Devils did at first cunningly disguise with strange Repetitions in uncouth Language 8. So that we have grounds to believe that none is able absolutely without Compact to call up any Spirit But that whosoever hath pretended to be famous in the Art of Magick or Conjuration hath to himself unknown compacted with and worshipped the Devil under strange Repetitions and mystical Characters which to him seemed to have effects quite contrary to what they really had 9. Neither is this to be admired that without the Knowledge or Consent of the Magician a Contract is made with Evil Spirits when we consider the magical strength of Words and Characters which of themselves can cure Diseases pull down infect save destroy charm and inchant without the Parties assistance either in knowledge of the Cause or in belief of the Consequence or Effect 10. But on the contrary I could instance a multitude of Examples of such as have spent much time in Conjurations to no purpose still attempting by Exorcisms and Defensive Prayers to conjure a Spirit or cause Personal Appearances with severe Imprecations and powerful Charges and yet notwithstanding have never attain'd their purpose nor at any time heard or seen any Beeing which may be called Spectre or Apparition 11. Which is nothing wonderful if we minde the sympathy of things in Nature how each desires its like and hunteth after it as the Loadstone draws Iron the male coveteth the female the evil after the evil and the good after the good which is seen in wicked Men and their Association in Birds and Beasts of prey while on the contrary the Lamb delights not in the Lyon nor the Sheep in the society of the Wolf neither doth the nature which is totally depraved and estranged from God care to be forced or drawn compulsively by another contrary nature viz. innocent just and harmless 12. Neither doth it consist with natural reason That Evil Spirits should affect the society of those that are their Enemies who make use of the dreadful and holy Names of God in Conjurations to call them up whereas they are rather antidotes against Apparations as may be seen in various Examples of holy Men who by Prayers and Exorcisms have banished Evil Spirits in all Ages which is also further evident in that the very form of Dispossessing and Exorcising is made up of divers Prayers and Defensive Blessings against the obnoxious influences of Infernal Spirits 13. Therefore though I would be far from describing an undenyable course of Conjuring Spirits or of causing Apparitions Yet this I must assert conclusively from what is before alledged That if any thing would be called or wrought upon it must be with something which is of its own nature as a bait to catch or tempt it for in catching Birds Beasts or Fishes such esculents as are properly for these Animals are made use of to allure them neither can mankinde command them by any threats to come into his custody 14. How much less is mankind able to compel the Infernal Spirits the very least of which Kingdom is able if let loose to exterminate a thousand lives and utterly over-turn poor mortals and their doings as various by-past accidents can evince But whosoever hath compacted with them for body soul and works such they are at unity with and unto such they appear for the advancement of their Kingdom in the destruction of others for they are grafted into them and incorporated into their very heart and soul which unavoidably becomes their wages when the body falls away 15. Yet many wayes there be by Images Telesms and Amulets which have little or no dependance upon Conjuration or the strength thereof being rather effectual from sympathetical Causes as many natural conclusions prove And Paracelsus speaks of a way by the Image of any Bird or Beast to destroy that Animal though at a distance so by hair fat blood excrements excrescences c. of any Animal or Vegetable the ruin or cure of that thing may be effected 16. Which is seen in the Armary Unguent and the Sympathetical Powder In the instance of divers Histories of such as used Waxen Images composed in divers postures and under certain Constellations whereby several have been tormented and macerated even unto death and according to the punishment or torment which the Magician intends to afflict accordingly do they dispose the hour of the Composition and the posture or semblance of the Image 17. For if a malitious minded Witch intends to consume and pine away the Life or Estate
most horrible executions as the revenger of a doting old womans imagined wrongs to the destruction of many innocent children and as a supporter of her passions to the undoing of many a poor soul And I see not but a Witch may as well inchant when she will as a lyer may lye whey he list and so should we possess nothing but by a Witches licence and permission And now forsooth it is brought to this point that all Devils which were wont to be spiritual may at their pleasure become corporal and to shew themselves familiarly to Witches and Conjurors and to none other and by them only may be made tame and kept in a box c. So as a malicious old Woman may command her Devil to plague her neighbor and he is afflicted in manner and form as she desireth But then cometh another Witch and she biddeth her Devil help and he healeth the same party So as they make it a kingdome divided in it self and therefore I trust it will not long endure but will shortly be overthrown according to the words of our Saviour Omne regnum in se divisum desolabitur Every kingdom divided in it self shall be desolate And although some say that the Devil is the Witches instrument to bring her purposes and practices to pass yet others say that she is his instrument to execute his pleasure in any thing and therefore to be executed But then methinks she should be injuriously dealt withal and put to death for anothers offence for actions are not judged by instrumental causes neither doth the end and purpose of that which is done depend upon the mean instrument Finally if the Witch do it not why should the Witch die for it But they say that Witches are perswaded and think that they do indeed those mischiefs and have a will to perform that which the Devil committeth and that therefore they are worthy to die By which reason every one should be executed that wisheth evil to his neighbour c. But if the will should be punished by man according to the offence against God we should be driven by thousands at once to the slaughterhouse or butchery For whosoever loatheth correction shall die And who should escape execution if this lothsomness I say should extend to death by the Civil Laws Also the reward of sin is death Howbeit every one that sinneth is not to be put to death by the Magistrate But my Lord it shall be proved in my book and your Lordship shall try it to be true as well here at home in your native countrey as also abroade in your several circuits that besides them that be Veneficae which are plain Poysoners there will be found among our Witches only two sorts the one sort being such by imputation as so thought of by others and these are abused and not abusers the other by acceptation as being willing so to be accounted and these be meer Coseners Calvin treating of these Magicians calleth them Coseners saying That they use their Jugling knacks only to amase or abuse the people or else for Fame but he might rather have said for Gain Erastus himself being a principal writer in the behalf of Witches omnipotency is forced to confess that these Greek words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are most commonly put for illusion false-packing cosenage fraud knavery and deceit and is further driven to say That in ancient time the learned were not so blockish as not to see that the promises of Magicians and Inchanters were false and nothing else but knavery cosenage and old wives fables and yet defendeth he their flying in the air their transferring of Corn or Grass from one field to another c. But as Erastus disagreeth herein with himself and his friends so is there no agreement among any of those Writers but only in cruelties absurdities and impossibilites And these my Lord that fall into so manifest contradictions and into such absurd asseverations are not of the inferiour sort of Writers neither are they all Papists but men of such account as whose names give more credit to their cause then their writings In whose behalf I am sorry and partly for reverence suppress their fondest errors and foulest absurdities dealing specially with them that most contend in cruelty whose feet are swift to shed blood Striving as Jesus the son of Sirach saith and hasting as Solomon the son of David saith to pour out the blood of the Innocent whose heat against these poor wretches cannot be allayed with any other liquor then blood and therefore I fear that under their wings will be found the blood of the souls of the poor at that day when the Lord shall say Depart from me ye blood-thirsty men And because I know your Lordship will take no counsel against innocent blood but rather suppress them that seek to imbrew their hands therein I have made choice to open their case to you and to lay their miserable calamity before your feet following herein the advice of that learned man Brentius who saith Si quis admonuerit Magistratum ne in miseras illas mulierculas saeviat eum ego arbitror divinitus excitatum that is If any admonish the Magistrate not to deal too hardly with these miserable wretches that are called Witches I think him a good instrument raised up for this purpose by God himself But it will perchance be said by Witchmongers to wit by such as attribute to Witches the power which appertaineth to God only That I have made choice of your Lordship to be a Patron to this my Book because I think you favour mine opinions and by that means may the more freely publish any error or conceit of mine own which should rather be warranted by your Lordships authority then by the Word of God or by sufficient argument But I protest the contrary and by these presents I renounce all protection and despise all friendship that might serve to help towards the suppressing or supplanting of Truth knowing also that your Lordship is far from allowing any injury done unto Man much more an enemy to them that go about to dishonour God or to embeazel the title of his immortal glory But because I know you to be perspicuous and able to see down into the depth and bottome of Causes and are not to be carryed away with the vain perswasion or superstition either of Man Custom Time or Multltude but moved with the authority of Truth only I crave your countenance herein even so far forth and no further then the law of God the law of Nature the law of this Land and the rule of Reason shall require Neither do I treat for these poor people any otherwise but so as with one hand you may sustain the good and with the other suppress the evil wherein you shall be thought a Father to Orphans an Advocate to Widows a Guide to the Blind a Stay to the Lame a Comfort and Countenance to the honest a
weakness both of body and brain the aptest persons do meet with such melancholick imaginations with whom their imaginations remain even when their senses are gone Which Bodin laboureth to disprove therein shewing himself as good a Physician as elsewhere a Divine But if they may imagine that they can transform their own bodies which nevertheless remain in the former shape how much more credible is it that they may falsly suppose they can hurt and infeeble other mens bodies or which is less hinder the coming of butter c. But what is it that they will not imagine and consequently confess that they can do especially being so earnestly perswaded thereunto so sorely tormented so craftily examined with such promises of favour as whereby they imagine that they shall ever after live in great credit and wealth c. If you read the executions done upon Witches either in times past in other countreys or lately in this land you shall see such impossibilities confessed as none having his right wits will believe Among other like false confessions we read that there was a Witch confessed at the time of her death or execution that she had raised all the tempests and procured all the frosts and hard weather that hapned in the Winter 1565. and that many grave and wise men believed her CHAP. X. That voluntary confessions may be untruly made to the undoing of the confessors and of the strange operation of melancholy proved by a familiar and late example BUt that it may appear that even voluntary confession in this case may be untruly made though it tend to the destruction of the confessor and that melancholy may move imaginations to that effect I will cite a notable instance concerning this matter the parties themselves being yet alive and dwelling in the parish or Sellenge in Kent and the matter not long sithence in this sort performed One Ade Davie the wife of Simon Davie husband-man being reputed a right honest body and being of good parentage grew suddenly as her husband informed me and as it is well known in these parts to be somewhat pensive and more sad than in times past Which thing though it grieved him yet he was loth to make it so appear as either his wife might be troubled or discontented therewith or his neighbours informed thereof lest ill husbandry should be laid to his charge which in these quarters is much abhorred But when she grew from pensiveness to some perturbation of mind so as her accustomed rest began in the night season to be withdrawn from her through sighing and secret lamentation and that not without tears he could not but demand the cause of her conceit and extraordinary mourning But although at that time she covered the same acknowledging nothing to be amiss with her soon after notwithstanding she fell down before him on her knees desiring him to forgive her for she had grievously offended as she said both God and him Her poor husband being abashed at this her behaviour comforted her as he could asking her the cause of her trouble and grief who told him that she had contrary to Gods Law and to the offence of all good Christians to the injury of him and specially to the loss of her own soul bargained and given her soul to the Devil to be delivered unto him within short space Whereunto her husband answered saying Wife be of good cheer this thy bargain is void and of none effect for thou hast sold that which is none of thine to sell sith it belongeth to Christ who hath bought it and deerly paid for it even with his bloud which he shed upon the Cross so as the Devil hath no interest in thee After this with like submission tears and penitence she said unto him Oh husband I have yet committed another fault and done you more injury for I have bewitched you and your children Be content quoth he by the grace of God Jesus Christ shall unwitch us for none evil can happen to them that fear God And as truly as the Lord liveth this was the tenor of his words unto me which I know is true as proceeding from unfained lips and from one that feareth God Now when the time approached that the Devil should come and take possession of the woman according to his bargain he watched and prayed earnestly and caused his wife to read Psalms and Prayers for mercy at Gods hands and suddenly about mid-night there was a great rumbling below under his chamber-window which amazed them exceedingly For they conceived that the Devil was below though he had no power to come up because of their fervent Prayer He that noteth this womans first and second confession freely and voluntarily made how every thing concurred that might serve to add credit thereunto and yield matter for her condemnation would not think but that if Bodin were fore-man of her Inquest he would cry Guilty and would hasten execution upon her who would have said as much before any Judge in the World if she had been examined and have confessed no less if she had been arraigned thereupon But God knoweth she was innocent of any of these crimes howbeit she was brought low and pressed down with the weight of this humor so as both her rest and sleep were taken away from her and her fansies troubled and disquieted with despair and such other cogitations as grew by occasion thereof And yet I believe if any mishap had insued to her husband or his children few Witchmongers would have judged otherwise but that she had bewitched them And she for her part so constantly perswaded her self to be a Witch that she judged her self worthy of death insomuch as being retained in her chamber she saw not any one carrying a faggot to the fire but she would say it was to make a fire to burn her for Witchery But God knoweth she had bewitched none neither insued there any hurt unto any by her imagination but unto her self And as for the rumbling it was by occasion of a sheep which was flayed and hung by the wals so as a Dog came and devoured it whereby grew the noise which I before mentioned and she being now recovered remaineth a right honest woman far from such impiety and ashamed of her imaginations which she perceiveth to have grown through melancholy CHAP. XI The strange and divers effects of Melancholy and how the same humor abounding in Witches or rather old women filleth them full of marvellous imaginatians and that their confessions are not to be credited BUt in truth this Melancholick humor as the best Physitians affirm is the cause of all their strange impossible and incredible confessions which are so fond that I wonder how any men can be abused thereby Howbeit these affections though they appear in the mind of man yet are they bred in the body and proceed from this humor which is the very dregs of bloud nourishing and feeding those places from
alas these poor women go not about to defend any impiety but after good admonition repent Thirdly They would have them executed for seducing the people But God knoweth they have small store of Rhetorick or art to seduce except to tell a tale of Robin Good-fellow to be deceived and seduced Neither may their age or sex admit that oppinion or accusation to be just for they themselves are poor seduced souls I for my part as else-where I have said have proved this point to be false in most apparent sort Fourthly as touching the accusation which all the Writers use herein against them for their carnal copulation with Incubus the folly of mens credulity is as much to be wondered at and derided as the others vain and impossible confessions For the Devil is a Spirit and hath neither flesh nor bones which are to be used in the performance of this action And since he also lacketh all instruments substance and seed engendred of bloud it were folly to stay overlong in the confutation of that which is not in the nature of things And yet must I say somewhat herein because the opinion hereof is so strongly and universally received and the fables hereof so innumerable whereby M. Mal. Bodin Hemingius Hyperius Danaeus Erastus and others that take upon them to write herein are so abused or rather seek to abuse others as I wonder at their fond credulity in this behalf For they affirm undoubtedly that the Devil playeth Succubus to the man and carryeth from him the seed of Generation which he delivereth as Incubus to the Woman who many times that way is gotten with child which child will very naturally they say become a Witch and such a one they affirm Merlin was CHAP. XX. A request to such readers as are loath to hear or read fithy and bawdy matters which of necessity are here to be inserted to pass over eight Chapters BUt insomuch as I am driven for the more manifest bewraying and displaying of this most filthy and horrible error to stain my paper with writing thereon certain of their beastly and baudy assertions and examples whereby they confirm this their doctrine being my self both ashamed and loath once to think upon such filthiness although it be to the condemnation thereof I must intreat you that are the readers hereof whose chast ears cannot well endure to hear of such abominable Lecheries as are gathered out of the books of those Witch-mongers although Doctors of Divinity and otherwise of great authority and estimation to turn over a few leaves wherein I say I have like a Groom thrust their bawdy stuffe even that which I my self loath as into a stinking corner howbeit none otherwise I hope but that the other parts of my writing shall remain sweet and this also covered as close as may be BOOK IV. CHAP. I. Of Witchmongers opinions concerning evil Spirits how they framethemselves in more excellent sort than God made us JAmes Sprenger and Henry Institor in M. Mal. agreeing with Bodin Barth Spineus Danaeus Erastus Hemingius and the rest do make a bawdy Discourse labouring to prove by a foolish kind of Philosophy that evill Spirits cannot only take earthly formes and shapes of men but also counterfeit hearing seeing c. and likewise that they can eat and devour meats and also retain digest and avoid the same and finally use divers kinds of activities but specially excel in the use and art of Venery For M. Mal. saith that the eyes and ears of the mind are far more subtil then bodily eyes or carnal ears Yea it is there affirmed that as they take bodies and the likeness of members so they take minds and similitudes of their operations But by the way I would have them answer this question Our minds and souls are spiritual things If our corporal ears be stopped what can they hear or conceive of any external wisdom And truly a man of such a constitution of body as they imagine of these Spirits which make themselves c. were of far more excellent substance c. than the bodies of them that God made in paradise and so the devils workman-ship should exceed the handy-work of God the Father and Creator of all things CHAP. II. Of bawdy Incubus and Succubus and whether the action of Venery may be performed between Witches and Devils and when Witches first yielded to Incubus HEretofore they say Incubus was fain to ravish Women against their wils until Anno 1400. but now since that time Witches consent willingly to their desires insomuch as some one Witch exercised that trade of Lechery with Incubus twenty or thirty dayes together as was confessed by forty and eight Witches burned at Ravenspurge But what goodly fellows Incubus begeteth upon these Witches is proved by Thomas of Aquine Bodin M. Mal. Hyperuis c. This is proved first by the Devils cunning in discerning the difference of the seed which falleth from men Secondly by his understanding of the aptness of the women for the receipt of such seed Thirdly by his knowledge of the constellations which are friendly to such corporal effects And lastly by the excellent complexion of such as the Devil maketh choice of to beget such notable personages upon as are the causes of the greatness and excellency of the child thus begotten And to prove that such bawdy doings betwixt the Devil and Witches is not fained S. Augustine is alledged who saith That all superstitious arts had their beginning of the pestiferous society betwixt the Devil and Man Wherein he saith truly for that in paradise betwixt the Devil and Man all wickedness was so contrived that man ever since hath studied wicked arts yea and the Devil will be sure to be at the middle and at both ends of every mischief But that the Devil ingendreth with a Woman in manner and form as is supposed and naturally begetteth the wicked neither is it true nor Augustines meaning in this place Howbeit M. Mal. proceedeth affirming That all Witches take their beginning from such filthy actions wherein the Devil in likeness of a pretty Wench lyeth prostitute as Succubus to the man and retaining his nature and seed conveyeth it unto the Witch to whom he delivereth it as Incubus Wherein also is refuted the opinion of them that hold a Spirit to be unpalpable M. Mal. saith There can be rendred no infallible rule though a probable distinction may be set down whether Incubus in the act of Venery do alwayes power seed out of his assumed body And this is the distinction Either she is old and barren or young and pregnant If she be barren then doth Incubus use her without decision of seed because such seed should serve for no purpose And the Devil avoideth superfluity as much as he may and yet for her pleasure and condemnation together he goeth to work with her But by the way if the Devil were so compendious what should he need to
as one that of late hath written against Prophesies saith It is no marvel that when the familiars that speak in trunks were repelled from their harbour for fear of discovery the blocks almighty lost their senses for these are all gone now and their knavery is espyed so as they can no longer abuse the world with such bables But whereas these great Doctors suppose that the cause of their dispatch was the coming of Christ if they mean that the Devil dyed so soon as He was born or that then he gave over his occupation they are deceived For the Popish Church hath made a continual practice hereof partly for their own private profit lucre and gain and partly to be had in estimation of the World and in admiration among the simple But indeed men that have learned Christ and been conversant in his Word have discovered and shaken off the vanity and abomination hereof But if those Doctors had lived till this day they would have said and written that Oracles had ceased or rather been driven out of England in the time of King Henry the Eight and of Queen Elizabeth his Daughter who have done so much in that behalf as at this hour they are not only all gone but forgotten here in this English Nation where they swarmed as thick as they did in Boeotia or in any other place in the world But the credit they had depended not upon their desert but upon the credulity of others Now therefore I will conclude and make an end of this matter with the opinion and saying of the Prophet Vain is the answer of Idols For they have eyes and see not ears and hear not mouths and speak not c. and Let them shew what is to come and I will say they are gods indeed BOOK IX CHAP. I. The Hebrew word Kasam expounded and how far a Christian may conjecture of things to come KAsam as John Wierius upon his own knowledge affirmeth and upon the word of Andraeas Masius reporteth differeth little in signification from the former word Ob betokening Viticinari which is To Prophesie and is most commonly taken in evill part as in Deut. 18. Jerem. 27. c. howbeit sometime in good part as in Isa 3.2 To foretell things to come upon probable conjectures so as therein we reach no further then becometh humane capacity is not in mine opinion unlawful but rather a commendable manifestation of Wisdome and Judgement the good gifts and noble blessings of GOD for the which we ought to be thankful as also to yield due honour and prayse unto him for the noble order which he hath appointed in nature praying him to lighten our hearts with the beams of his wisdome that we may more and more profit in the true knowledge of the workmanship of his hands But some are so nice that they condemn generally all sorts of Divinations denying those things that in nature have manifest causes and are so framed as they foreshew things to come and in that shew admonish us of things after to insue exhibiting signs of unknown and future matters to be judged upon by the order law and course of nature proposed unto us by God And some on the other side are so bewitched with folly as they attribute to creatures that estimation which rightly and truly appertaineth to God the Creator of all things affirming That the publick and private destinies of all humane matters and whatsoever a man would know of things come or gone is manifested to us in the heavens so as by the Stars and Planets all things might be known These would also that nothing should be taken in hand or gone about without the favourable aspect of the Planets By which and other the like devices they deprave and prophane the ancient and commendable observations of our fore-fathers as did Colebrasus who taught That all mans life was governed by the seven Planets and yet a Christian and condemned for Heresie But let us so far forth embrace and allow this Philosophy and Prophesying as the Word of God giveth us leave and commendeth the same unto us CHAP. II. Proofes by the old and new Testament that certain observations of the Weather are lawful WHen God by his Word and Wisdom had made the Heavens and placed the Stars in the firmament he said Let them be for signs and for seasons and for dayes and years When he created the rainbow in the clouds he said it should be for a sign and token unto us Which we find true not only of the flood past but also of the showres to come And therefore according to Jesus Sirachs advice Let us behold it and prayse him that made it The Prophet David saith The heavens declare the glory of God and the earth sheweth his handy work day unto day uttereth the same and night unto night teacheth knowledge It is also written That by the commandement of the the holy one the Stars are placed and continue in their order and fail not in their watch It should appear that Christ himself did not altogether neglect the course and order of the heavens in that he said When you see a cloud rise out of the west straightway you say a showre cometh and so it is And when you see the southwinde blow you say it will be hot and so it cometh to pass Again When it is evening you say fair weather for the skie is red and in the morning you say today shall be a tempest for the skie is red and lowring Wherein as he noteth that these things do truly come to pass according to ancient observation and to the rule Astronomical so doth he also by other words following admonish us that in attending too much to those observations we neglect not specially to follow our Christian Vocation The Physician is commended unto as and allowed in the Scriptures but so to put trust in him as to neglect and distrust God is severely forbidden and reproved Surely it is most necessary for us to know and observe divers rules Astological otherwise we could not with opportunity dispatch our ordinary affairs And yet Lactantius condemneth and recounteth it among the number of Witchcrafts from whose censure Calvin doth not much vary The poor husbandman perceiveth that the increase of the Moon maketh Plants and living creatures fruitful so as in the Full Moon they are in best strength decaying in the wane and in the conjunction do utterly wither and fade Which when by observation use and practice they have once learned they distribute their business accordingly as their times and seasons to sow to plant to prune to let their Cattel blood to cut c. CHAP. III. That certain observations are indifferent certain ridiculous and certain impious whence that cunning is derived of Apollo and of Aruspices I Know not whether to disallow or discommend the curious observation used by our elders who conjectured upon
which Augustus Caesar reputed for the worst luck that might befal But above all other Nations as Martinus de Arles witnesseth the Spaniards are most superstitious herein and of Spain the people of the Province of Lusitania is the most fond For one will say I had a dream to night or a Crow croaked upon my house or an Owl flew by me and screeched at which Augury Lucius Sylla took his death or a Cock crew contrary to his hour Another saith The Moon is at the prime another that the Sun rose in a cloud and looked pale or a Star shot and shined in the air or a strange Cat came into the house or a Hen fell from the top of the house Many will go to bed again if they sneeze before their shooes be on their feet some will hold fast their left thumb in their right hand when they hickot or else will hold their chin with their right hand whiles a Gospel is sung It is thought very ill luck of some that a child or any other living creature should pass between two friends as they walk together for they say it portendeth a division of friendship Among the Papists themselves if any hunters as they were a hunting chanced to meet a Frier or a Priest they thought it so ill luck as they would couple up their Hounds and go home being in despair of any further sport that day Marry if they had used venery with a begger they should win all the money they played for that day at dice. The like folly is to be imputed unto them that observe as true or probable old verses wherein can be no reasonable cause of such effects which are brought to pass only by Gods power and at his pleasure Of this sort be these that follow Vincenti festo si sol radiet memor esto Englished by Abraham Fleming Remember on S. Vincents day If that the Sun his beams display Clara dies Pauli bona tempora denotat anni Englished by Abraham Fleming If Paul th' Apstoles day be clear It doth fore-shew a lucky year Si sol splendescat Mariâ purificante Major erit glacies post festum quà m fuit antc Englished by Abraham Fleming If Maries purifying day Be clear and bright with Sunny ray Then frost and cold shall be much more After the feast than was before Serò rubens coelum cras indicat esse serenum Si manè rubescit ventus vel pluvia crescit Englished by Abraham Fleming The skie being red at evening Fore-shews a fair and clear morning But if the morning riseth red Of wind or rain we shall be sped Some stick a needle or a buckle into a certain tree neer to the Cathedral Church of S. Christopher or of some other Saint hoping thereby to be delivered that year from the headach Item Maids forsooth hang some of their hair before the Image of S. Urbane because they would have the rest of the hair grow long and be yellow Item Women with child run to Church and tie their Girdles or Shooe-lachets about a Bell and strike upon the same thrice thinking that the sound thereof hasteth their good delivery But sithence these things begin to touch the vanities and superstitions of Incantations I will refer you thither where you shall see of that stuffe abundance beginning at the word Habar CHAP. XVI How old Writers vary about the matter the manner and the means whereby things augurifical are moved THeophrastus and Themistius affirm that whatsoever happeneth unto man suddenly and by chance cometh from the Providence of God So as Themistius gathereth that men in that respect Prophesie when they speak what cometh in their brain upon the sudden though not knowing or understanding what they say And that seeing God hath a care for us it agreeth with reason as Theophrastus saith that he shew us by some mean whatsoever shall happen For with Pythagoras he concludeth that all foreshews and auguries are the voyces and words of God by the which he foretelleth man the good or evil that shall betide Trismegistus affirmeth that all augurifical things are moved by Devils Porphyrie saith by Gods or tather good Angels according to the opinion of Plotinus and Jamblichus Some other affirm they are moved by the Moon wandring through the twelve Signs of the Zodiake because the Moon hath dominion in all sudden matters The Aegyptian Astronomers hold that the Moon ordereth not those portentous matters but Stella errans a wandering Star c. CHAP. XVII How ridiculous an Art Augury is how Cato mocked it Aristotle's reason against it fond Collections of Augurers who allowed and who disallowed it VErily all these Observations being neither grounded on Gods Word nor Physical or Philosophical Reason are Vanities Superstitions Lyes and meer Witchcraft as whereby the world hath long time been and is still abused and cosened It is written Non est vestrum scire tempora momenta c. It is not for you to know the times and seasons which the Father hath put in his own power The most godly men and the wisest Philosophers have given no credit hereunto S. Augustine saith Qui his divinationibus credit sciat se fidem Christianam baptismum praevaricasse Paganum Deique inimicum esse He that gives credit to these Divinations let him know that he hath abused the Christian Faith and his Baptism and is a Pagan and an Enemy to God One told Cato that a Rat had carryed away and eaten his Hose which the party said was a wonderful sign Nay said Cato I think not so but if the Hose had eaten the Rat that had been a wonderful token indeed When Nonius told Cicero that they should have good success in battle because seven Eagles were taken in Pompies Camp he answered thus No doubt it will be even so if that we chance to fight with Pies In like case also he answered Labienus who prophesied like success by such Divinations That through the hope of such toyes Pompy lost all his Pavillions not long before What wise man would think that God would commit his councel to a Daw an Owl a Swine or a Toad or that he would hide his secret purposes in the dung and bowels of Beasts Aristotle thus reasoneth Augury or Divinations are neither the causes nor effects of things to come Ergo they do not thereby foretel things truly but by chance As if I dream that my friend will come to my house and he cometh indeed yet neither dream nor imagination is more the cause of my friends coming than the chattering of a Pie. When Hannibal overthrew Marcus Marcellus the Beast sacrificed wanted a piece of his heart therefore forsooth Marius when he sacrificed at Utica and the beast lacked his liver he must needs have the like success These are their Collections and as vain as if they said that the building of Tenderden-steeple was the cause of Goodwines-Sands or the decay of Sandwich-Haven S.
in another place And concerning this matter Cardanus saith that at every eclipse they were wont to think that Witches pulled down the Sun and Moon from Heaven And doubtless from hence came the opinion of that matter which spred so farr and continued so long in the common peoples mouths that in the end learned men grew to believe it and to affirm it in writing But here it will be objected that because it is said in the places by me alledged that Snakes or Vipers cannot be charmed Ergo other things may To answer this argument I would ask the Witchmonger this question to wit Whether it be expedient that to satisfie his folly the Holy-Ghost must of necessity make mention of every particular thing that he imagineth may be bewitched I would also ask of him what priviledge a Snake hath more then other creatures that he only may not and all other creatures may be bewitched I hope they will not say that either their faith or infidelity is the cause thereof neither do I admit the answer of such Divines as say that he cannot be bewitched for that he seduced Eve by means whereof God himself cursed him and thereby he is so priviledged as that no Witches Charm can take hold of him But more shall be said hereof in the sequel Danaeus saith that Witches Charms take soonest hold upon Snakes and Adders because of their conference and familiarity with the Devil whereby the rather mankind through them was seduced Let us seek then an answer for this cavil although in truth it needeth not for the phrase of speech is absolute and imports not a special quality proper to the nature of a Viper any more than when I say A Cony cannot flie you should gather and conclude thereupon that I meant that all other Beasts could flie But you shall understand that the cause why these Vipers can rather withstand the voyce and practice of Inchanters and Sorcerers than other creatures is for that they being in body and nature venomous cannot so soon or properly receive their destruction by venom whereby the Witches in other creatures bring their mischievous practices more easily to pass according to Virgil's saying CorrupÃtque lacus infecit pabula tabo Englished by Abraham Fleming She did infect with Poyson strong Both Ponds and Paestures all along And thereupon the Prophet alludeth unto their corrupt and inflexible nature with that comparison and not as Tremelius is fain to shift it with stopping one ear with his tale and laying the other close to the ground because he would not hear the Charmers voyce For the Snake hath neither such reason nor the words such effect otherwise the Snake must know our thoughts It is also to be considered how untame by nature these Vipers for the most part are insomuch as they be not by mans industry or cunning to be made familiar or train'd to do any thing whereby admiration may be procured as Bomelio Feats his Dog could do or Mahomet's Pigeon which would resort unto him being in the midst of his Camp and pick a Pease out of his ear in such sort that many of the people thought that the Holy-Ghost came and told him a tale in his ear the same Pigeon also brought him a scroll wherein was written Rex esto and laid the same in his neck And because I have spoken of the docility of a Dog and a Pigeon though I could cite an infinite number of like tales I will be bold to trouble you but with one more At Memphis in Aegypt among other jugling knacks which were there usually shewed there was one that took such pains with an Ass that he had taught him all these qualities following And for gain he caused a Stage to be made and an Assembly of people to meet which being done in the manner of a Play he came in with his Ass and said The Sultane hath great need of Asses to help to carry stones and other stuffe towards his great building which he hath in hand The Ass immediately fell down to the ground and by all signs shewed himself to be sick and at length to give up the ghost so as the Juggler begged of the Assembly money towards his loss And having gotten all that he could he said Now my Masters you shall see mine Ass is yet alive and doth but counterfeit because he would have some money to buy him provender knowing that I was poor and in some need of relief Hereupon he would needs lay a wager that his Ass was alive who to every mans seeming was stark dead And when one had laid money with him thereabout he commanded the Ass to rise but he lay still as though he were dead then did he beat him with a Cudgel but that would not serve the turn until he addressed his speech to the Ass saying as before in open audience The Sultan hath commanded that all the people shall ride out to morrow and see the triumph and that the fair Ladies will then ride upon the fairest Asses and will give notable provender unto them and every Ass shall drink of the sweet water of Nilus and then lo the Ass did presently start up and advance himself exceedingly Lo quoth his Master now I have won but in troth the Major hath borrowed mine Ass for the use of the old ill-favoured Witch his wife and thereupon immediately he hung down his ears and halted down right as though he had been stark lame Then said his Master I perceive you love young pretty wenches at which words he looked up as it were with joyful cheer And then his Master did bid him go choose one that should ride upon him and he ran to a very handsome woman and touched her with his head c. A Snake will never be brought to such familiarity c. Bodin saith that this was a man in the likeness of an Ass but I may rather think that he is an Ass in the likeness or a man Well to return to our Serpents I will tell you a story concerning the charming of them and the event of the same In the City of Salisborough there was an Inchanter that before all the people took upon him to conjure all the Serpents and Snakes within one mile compass into a great pit or dike and there to kill them When all the Serpents were gathered together as he stood upon the brink of the pit there came at the last a great and horrible Serpent which would not be gotten down with all the force of his Incantations so as all the rest being dead he flew upon the Inchanter and clasped him in the midst and drew him down into the said Dike and there killed him You must think that this was a Devil in a Serpents likeness which for the love he bare to the poor Snakes killed the Sorcerer to teach all other Witches to beware of the like wicked practice And surely if this be not true
their Authors being disapproved they must coin new stuffe or go to their Grandams maids to learn more old wives Tales whereof this Art of Witchcraft is contrived But you must know that James Sprenger and Henry Institor whom I have bad occasion to alledge many times were co-partners in the composition of that profound and learned Book called Malleus Maleficarum and were the greatest Doctors of that Art out of whom I have gathered matter and absurdity enough to confound the opinions conceived of Witchcraft although they were allowed Inquisitors and assigned by the Pope with the authority and commendation of all the Doctors of the University of Collen c. to call before them to imprison to condemn and to execute Witches and finally to seize and confiscate their goods These two Doctors to maintain their credit and to cover their injuries have published those same monstrous lyes which have abused all Christendom being spread abroad with such authority as it will be hard to suppress the credit to their Writings be they never so ridiculous and false Which although they maintain and stir up with their own praises yet men are so bewitched as to give credit unto them For proof whereof I remember they write in one place of their said Book that by reason of their severe proceedings against Witches they suffered intolerable assaults specially in the night many times finding Needles sticking in their Biggens which were thither conveyed by Witches charms and through their innocency and holiness they say they were ever miraculously preserved from hurt Howbeit they affirm that they will not tell all that might make to the manifestation of their holiness for then should their own praise stink in their own mouths And yet God knoweth their whole Book containeth nothing but stinking lyes and Popery Which ground-work and foundation how weak and wavering it is how unlike to continue and how slenderly laid a child may soon discern and perceive CHAP. II By what means the Common People have been made believe in the Miraculous Works of Witches a definition of Witchcraft and a description thereof THe common people have been so assorted and bewitched with whatsoever Poets have faigned of Witchcraft either in earnest in jest or else in derision and with whatsoever lowd liers and coseners for their pleasures herein have invented and with whatsoever tales they have heard from old doting women or from their mothers maids and with whatsoever the Grandfool their ghostly Father or any other Morrow-Mass Priest had informed them and finally with whatsoever they have swallowed up through tract of time or through their own timerous nature or ignorant conceit concerning these matters of Hags and Witches as they have so setled their opinion and credit thereupon that they think it Heresie to doubt in any part of the matter specially because they find this word Witchcraft expressed in the Scriptures which is as to defend praying to Saints because Sanctus Sanctus Sanctus is written in Te Deum And now to come to the definition of Witchcraft which hitherto I did defer and put off purposely that you might perceive the true nature thereof by the circumstances and therefore the rather to allow of the same seeing the variety of other Writers Witchcraft is in truth a cosening Art wherein the Name of God is abused prophaned and blasphemed and his power attributed to a vile creature In estimation of the vulgar people it is a supernatural work contrived between a corporal old Woman and a spiritual Divel The manner thereof is so secret mystical and strange that to this day there hath never been any credible witness thereof It is incomprehensible to the wise learned or faithful a probable matter to children fools melancholick persons and Papists The trade is thought to be impious The effect and end thereof to be sometimes evil as when thereby Man or Beast Grass Trees or Corn c. is hurt sometimes good as whereby sick folks are healed Theeves bewrayed and true men come to their Goods c. The matter and instruments wherewith it is accomplished are words charms signs images characters c. The which words although any other creature do pronounce in manner and form as they do leaving out no circumstance requisite or usual for that action yet none is said to have the grace or gift to perform the matter except she be a Witch and so taken either by her own consent or by others imputation CHAP. III. Reasons to prove that words and Characters are but Bables and that Witches cannot do such things as the multitude supposeth they can their greatest wonders proved trifles of a young Gentleman cosened THat Words Characters Images and such other trinkets which are thought so necessary Instruments for Witchcraft as without the which no such thing can be accomplished are but bables devised by coseners to abuse the people withal I trust I have sufficiently proved And the same may be further and more plainly perceived by these short and compendious reasons following First In that the Turks and Infidels in their Witchcraft use both other words and other characters than our Witches do and also such as are most contrary In so much as if ours be bad in reason theirs should be good If their Witches can do any thing ours can do nothing For as our Witches are said to renounce Christ and despise his Sacraments so do the other forsake Mahomet and his Laws which is one large stept to Christianity It is also to be thought that all Witches are Coseners when Mother Bungie a principal Witch so reputed tryed and condemned of all men and continuing in that exercise and estimation many years having cosened and abused the whole Realm in so much as there came to her Witchmongers from all the furthest parts of the Land she being in divers Books set out with authority registred and chronicled by the name of the great Witch of Rochester and reputed among all men for the chief ring-leader of all other Witches by good proof is found to be a meer cosener confessing in her death-bed freely without compulsion or inforcement that her cunning consisted only in deluding and deceiving the people saving that she had towards the maintenance of her credit in that cosening trade some sight in Physick and Surgery and the assistance of a friend of hers called Heron a professor thereof And this I know partly of mine own knowledge and partly by the testimony of her husband and others of credit to whom I say in her death-bed and at sundry other times she protested these things and also that she never had indeed any material Spirit or Devil as the voyce went nor yet knew how to work any supernatural matter as she in her life time made men believe she had and could do The like many be said of one T. of Canterbury whose name I will not literally discover who wonderfully abused many in these parts making them think
Sive and the Sheers that down falls the Book and Key Sive and Sheers upstarts the Theef and away runneth the Devil laughing c. But alas Hemingius is deceived as not perceiving the conceit or rather the deceit thereof For where he supposeth those actions to be miraculous and done by a Devil they are in truth meer bables wherein consisteth not so much as Legierdemain For every Carter may conceive the sleight hereof because the Book and Key Sive and Sheers being stayed up in that order by natural course of necessity must within that space by means of the air and the pulse beating at the singers end turn and fall down Which experience being known to the Witch and Conjuror she or he do form and frame their prophesse accordingly as whosoever maketh proof thereof shall manifestly perceive it By this art practice or experience you shall know what it is a clock if you hold between your finger and your thumb a thred of six or seven inches long unto the other end whereof is tyed a gold Ring or some such like thing in such sort as upon the beating of your Pulâ—â— and the moving of the Ring the same may strike upon either side of a Goblet or Glass These things are I confess Witchcraft because the effect or event proceedeth not of that cause which such coseners say and others believe they do As when they lay a medicine for the Ague c. to a childs wrists they also pronounce certain words or charms by vertue whereof they say the child is healed whereas indeed the medicine only doth the feat And this is also a silly Jugglers knack which wanteth legier demain whom you shall see to thrust a pin or small knife through the head and brain of a Chicken or Pullet and with certain mystical words seem to cure him whereas though no such words were spoken the Chicken would live and do well enough as experience teacheth and declareth Again When such as have maintained the Art and Profession of Conjuring and have written thereupon most cunningly have published recantations and confessed the deceits thereof as Cornelius Agrippa did why should we defend it Also when Heathen Princes of great renown authority and learning have searched with much industry and charge the knowledge and secrecy of Conjuration and Witchcraft and finally found by experience all to be false and vain that is reported of them as Nero Julianus Apostata and Valence did why should we seek for further trial to prove Witchcraft and Conjuration to be cosenage Also when the miracles imputed unto them exceed in quantity quality and number all the miracles that Christ wrought here upon earth for the establishing of his Gospel for the confirmation of our faith and for the advancement of his glorious Name what good Christian will believe them to be true And when Christ himself saith The works that I do no man else can accomplish why should we think that a foolish old Woman can do them all and many more Also when Christ knew not these Witches nor spake one word of them in all time of his being here upon earth having such necessary occasion if at least wise they with their familiars could do as he did by the Spirit of God as is constantly affirmed why should we suppose that they can do as they say but rather that they are deceivers When they are fain to say that Witches wrought not in that Art all those thirty three years that Christ lived and that there were none in Jobs time and that the cosening Oracles are now ceased who seeth not they are witless and madde fools that maintain it When all the mischiefs are accomplished by poysons and natural means which they affirm to be brought to pass by words it manifesteth to the world their cosenage When all the places of Scripture which Witchmongers allow for the proof of such Witches are proved to make nothing for their purpose their own fables and lies deserve small credit When one of the chief points in controversie to wit execution of Witches is grounded upon a false translation namely You shall not suffer a Witch to live which is in Latine Veneficam non retinelitis in vita where the word in every mans ear soundeth to be a Poysoner rather than a worker of Miracles and so interpreted by the seventy Interpreters Josephus and almost all the Rabbins which were Hebrews born Why should any of their Interpretations or Allegations be trusted or well accounted of When working of Miracles is ceased and the gift of Prophesie also so as the godly through invocation of the Holy Spirit cannot perform such wonderful things as these Witches and Conjurors by the invocation of Devils and wicked Spirits undertake and are said to do what man that knoweth and honoureth God will be so infatuate as to believe these lies and so prefer the power of Witches and Devils before the godly indued with God Holy Spirit When many printed Books are published even with Authority in confirmation of such Miracles wrought by those coseners for the detection of Witchcraft and in fine all is not only found false and to have been accomplished by cosenage but that there hath been therein a set purpose to defame honest Matrons as to make them be thought to be Witches why should we believe Bodin M. Mal. c in their cosening tales and fables When they say that Witches can flie in the air and comeâ—â—n at a little coan or a hole in a Glass-window and steal away sucking Children and hurt their Mothers and yet when they are brought into Prison they cannot escape out of the grate which is far bigger who will not condemn such accusations or confessions to be frivolous c When if their assertions were true concerning the Devils usual taking of shapes and walking talking conferring hurting and all manner of dealing with mortal creatures Christs argument to Thomas had been weak and easily answered yea the one half or all the whole world might be inhabited by Devils every poor mans house might be hired over his head by a Devil he might take the shape and favour of an honest woman and play the Witch or of an honest man and play the Thief and so bring them both or whom he list to the gallows who seeth not the vanity of such assertions For then the Devil might in the likeness of an honest man commit any criminal offence as Lavater in his nineteenth Chapter Do spectris reporteth of a grave wise Magistrate in the Territory of Tigurie who affirmed That as he and his servant went through certain pastures he espyed in the morning the Devil in likeness of one whom he knew very well wickedly dealing with a Mare Upon the sight whereof he immediately went to that fellows house and certainly learned there that the same person went not out of his chamber that day And if he had not wisely bolted out the matter the good honest man
believed by many to Germinate and procreate one another so likewise are the infernal Spirits capable of multiplication in their power and essence according to their Orders Ranks and Thrones by means of the strong imagination in a Witch or malevolous person earnestly desiring their assistance 4. Not that the Spirits or Devils so begotten do any whit add or contribute to the number in general for as they are capable of increasing into distinct and separated substances so are they likewise again contracted and as it were annihilated when the force of that Imagination is gone which was the cause of their production The nature of a spirit whither heavenly or hellish being to dilate or contract themselves into as narrow compass as they please so that in a moment they can be as big in circumference as an hundred worlds and on a sodain reduce themselves to the compass of an atome 5. Neither are they so much limited as Tradition would have them for they are not at all shut up in any separated place but can remove millions of miles in the twinkling of an eye yet are they still where they were at first for out of their own element or quality they can never come go whither they will they are in darkness and the cause is within them not without them as one whose mind is troubled here in England can remove his Carcase from the place where it was before but should he go to the utmost bounds of the Earth he cannot leave his perplexed and tormented minde behind him 6. As for the shapes and various likenesses of Devils It is generally believed that according to their various capacities in wickedness so their shapes are answerable after a Magical manner resembling spiritually some horrid and ugly monsters as their conspiracies against the power of God were high and monstrous when they fell from Heaven for the condition of some of them is nothing but continual horrour and despair others triumph in firie might and pomp attempting to pluck God from out of his Throne but the quality of Heaven is shut from them that they can never find it which doth greatly add to their torment and misery 7. But that they are materially vexed and scorched in flames of fire is inferiour to any to give credit to who is throughly verst in their nature and existence for their substance is spiritual yea their power is greater then to be detain'd or tormented with any thing without them doubtless their misery is sufficiently great but not through outward flames for their Bodies are able to pierce through Wood and Iron Stone and all Terrestrial things Neither is all the fire or fewel of this World able to torment them for in a moment they can pierce it through and through But the infinite source of their misery is in themselves and is continually before them so that they can never enjoy any rest being absent from the presence of God which torment is greater to them then all the tortures of this world combin'd together 8. The wicked souls that are departed this life are also capable of appearing again and answering the Conjurations of Witches and Magicians for a time according to Nagar the Indian and the Pythagoreans And it cannot be easily conceived that their torment is much different stom the rest of the Devils for the Scripture saith every one is rewarded according to their works And that which a man sows that he shall reap Now as the damned Spirits when they lived on earth did heap up vanity and load their souls with iniquity as a treasure to carry with them into that Kingdom which sin doth naturally lead into so when they are there the same abominations which here they committed do they ruminate and feed upon and the greater they have been the greater is the torment that ariseth before them every moment 9. And although these Infernal Spirits are open Enemies to the very means which God hath appointed for mans salvation yet such is the degenerate and corrupted mind of mankind that there is in the same an itching after them for converse and familiarity to procure their assistance in any thing that their vain imagination suggesteth them with to effect which they inform themselves in every Tradition of Conjuration and Exorcism as also in the names natures and powers of Devils in general and are ever restless till their souls be totally devoted to that accursed and detestable nature which is at enmity with God and goodness 10. Now to proceed in the description of these Infernal Spirits and separated Daemons or Astral Beings as also of those in the Angelical Kingdom they that pertain to the Kingdom of Heaven are either Angels which are divided into their degrees and orders or else the righteous souls departed who are entred into rest And it cannot be but that the life of Angels and Souls departed is the same in Heaven as also the food that nourisheth them and the fruits that spring before them Nor is it possible for any how expert so ever in Magical Arts to compel either of them of what degree soever they be to present themselves or appear before them Although many have written large Discourses and Forms of Convocation to compel the Angels unto communication with them by Magical Rites and Ceremonies 11. It may indeed be believed that seeing there are infinite numbers of Angels they are also imployed for the glory of God and protection of mankind but not subject to Conjurations And that they accompany many righteous men Invisibly and protect Cities and Countries from Plagues War and infestings of wicked Spirits against which Principalities and Powers of Darkness it is their place to contend and war to the confusion of the Kingdom of Darkness 12. But such Spirits as belong to this outward World and are of the Elemental quality subject to a beginning and ending and to degrees of continuance These may be solicited by Conjurations and can also inform Magicians in all the secrets of Nature yet so darkly because they want the outward organ that it is hardly possible for any that hath fellowship with them to learn any manual operation perfectly and distinctly from them 13. Many have insisted upon the Natures of these Astral Spirits some alledging That they are part of the faln Angels and consequently subject to the torments of Hell at the last Judgment Others That they are the departed souls of men and women confined to these outward Elements until the Consummation Lastly others As Del rio Nagar the Indian Magician and the Platonists affirm That their nature is middle between Heaven and Hell and that they reign in a third Kingdom from both having no other judgment or doom to expect for ever 14. But to speak more nearly unto their natures they are of the source of the Stars and have their degrees of continuance where of some live hundreds some thousands of years Their
it easily be denyd That to every man and woman while they live the natural Life there belongs a Syderial or starry Spirit which takes its original wholly from the Elemental property And according to the weaker or stronger capacity of the party it hath the longer or shorter continuance after the bodyes decease 3. Such persons as are secretly murthered and such as secretly murther themselves do most frequently appear again and wander hear the place where their Carcase is till the radical moisture be totally consumed according to the opinion of Paracelsus after the consumption whereof they can re-appear no longer but are resolv'd into their first being or Astrum after a certain term of months or years according to the vigour or force of that first attraction which was the only cause of their returning 4. The manner and seasons of their appearing are various Sometimes before the person unto whom they do belong depart this life they do by external presentations forewarn him near the time that the day of death approacheth As it is reported of Codrus Laaenus to whom an empty meager Ghost appeared at midnight signifying unto him how sad and lachrymable a Tragedy was shortly to attend him and also adding that he would visit him in the Execution thereof which proved not contrary to the words of the apparition for at the very instant when his Treacherous Wife had stab'd him at the heart on a suddain he beheld the same with preparations for his interment whilst he yet survived after the fatall wound was given 5. Sometimes the starry spirit of a person appears to his beloved Companion many hundred of miles asunder who was ignorant of the death of the party And it hath often been heard that when none of the kindred or family of the said party deceased have ever been disturbed by it or in the least been sensible of its appearing yet to some of its most intimate acquaintance it discovers it self and importunes them to perform some ceremony or other that it may be returned into rest or else discovers some treasure which was hid by the party whilest alive or else some murther which it had commited But the most frequent cause of their returning is when the party hath himself been privately murthered 6. For such is the poysonous malice and bloudy spirit of the murtherers that it sufficeth them not to have privately bereaved them of their Lives but also by certain earnest Wishes Curses and Conjurations they do afterwards adjure them that for such a term of years they shall never have power to appear again Which wishes being earnestly given forth from the hellish root in the murtherer do exceedingly torment the murthered parties spirit taking deep impression thereon so that it is alwayes in continual sorrow and anguish till the term of years be expired and till the murther be made manifest to the world after which discovery it returns to perfect rest This is well known to those that are exercised in Witchcraft and cruell Murthers though not common to those that murther but once 7. There be many Ancient families in Europe to whom the Ghost of their first Progenitor or Ancestor appears immediately before the departure of some Heir or chief in the same family which assertion is confirmed by Cardan in an Example of an Antient family in the Dukedome of Parma called the Tortells to whom there belongs an ancient Castle with a spatious Hall near the Chimney of the said Hall an old decrepit Woman for these hundreds of years is wonted to appear when any of the Family is about to dye And it is reported amongst them that the same is the Ghost of one belonging to the same name and family who for her Riches was murthered by some of her Nephews and thrown into a pit 8. Many such apparitions do for many years continue to be seen in one particular place ever watching for opportunity to discover some murther or Treasure hid And the cause of the difficulty of the said discovery consists in the nature of their substance for could they make use of the organ of the Tongue they might quickly discover it or if they had the outward benefit of Hands they might produce the said Treasure or Carcase murthered but this they are seldome able to accomplish being destitute of the outward Organs and mediation of Hands to hold withall or Tongue to vent their grievances And that this is true the manner of their appearance doth confirm it For all that they are able to effect if they have been murthered is commonly to appear near the very place where their body lies and to seem as if they sunk down or vanished in the same or else to appear in the posture of a murthered person with mangled and bloudy wounds and hair dishevel'd But it is rarely known that any such apparitions have plainly spoken or uttered by words the time of their murther with the cause the persons name or place unless the murther by circumstances hath been more then ordinary horrid and execrable then the remembrance of the same doth sometimes enable the apparition to frame a voice by the assistance of the Air and discover the fact 9. But to speake in general concerning apparitions why they are so seldome seen and why such spirits as appear can not without mans assistance accomplish their design It may easily be apprehended that all Spirits or spiritual Substances and Devills have their life breath and motion in another source or Element then this external world And as any creature whom the Element of Water hath nourished and bred can live but short while upon the Land So it s with them when they come out of their proper habitations which is the cause of the rarity of apparition it being as difficult for any spirit to manifest it self in this outward principle of the four Elements as for a man to continue with his head under water yea it is rather pain then pleasure for any spirit whether good or bad to come into this outward world 10. Great is the villany of Necromancers and wicked Magicians in dealing with the spirits of men departed whom they invocate with certain forms and conjurations digging up their Carkasses again or by the help of Sacrifices and Oblations to the infernal Gods compelling the Ghost to present it self before them how this was performed in antient times by Hags and Witches is notably described in the Aethiopian History of Heliodorus in the practice of an antient woman who coming into the Camp in the dead of night where amongst many slaughtered bodies the body of her Son was also slain whose carkase she laid before her digging a hole and making a fire on each side with the body in the midst Then taking an earthen pot from a three footed stool she poured honey out of it into the pit then out of another pot she poured milk and likewise out of the third Lastly she cast a Lump
of hardned dough in the form of a man into the pit the Image was Crowned with Lawrell then she threw in some of the shrub called Bdellium This done with a sword she ran frantickly up and down cutting her self and with a Lawrell branch sprinkled of her blood into the fire at length whispering at her Sons ear she caused him to arise and questioning him of the fortune of his Brother what was become of him he answered dubiously speaking prosperity to two persons that secretly beheld her and telling her That suddain death for her impiety attended her which came to passe ere she left the place after all these predictions the Carcase ceased to answer any more and tumbled groveling on the ground again 11. And although by most men as also by the Author in his foregoing Discovery it is constantly believed that the Witch of Endor raised not Samuel nor the Ghost of Samuel as not beleeving that there is an Astral Spirit or Ghost belonging unto every Man yet it is very probable that by her conjurations she caused his Sydereal Spirit to appear which is possible to be effected and hath been often done as Weaver in his Funeral Monuments records of Edward Kelly who in the Park of Walton Ledale in the County Lancaster with one Paul Waring Invocated a Devil and afterwards digg'd up the Corps of a poor man that had been buried that very day in a place near the same called Law Church-yard whom he compelled by Incantations and Conjurations to speak and utter prophetical words concerning the master of one of his Assistants 12. According to the state and condition wherein a person dyes so is it with their Astral Spirit for if they died in perfect peace and had come through the valley of true Repentance being dead to this Life before it left them then their starry Spirit doth enter into rest in its proper source or quality at the instant of their Decease nor is it possible for all the Conjurations in Hell to cause them to return or appear again 13. But some might object That Samuel was an Holy Prophet and attaind unto a perfect Life which is thus to be answered that before Christ came into the world none of the most Holy Prophets of God did ever attain to that degree of blessednesse that the Christians after Christ possessed for in the time of the Law a covering or vail was spread over the faces of all people and something there was that letted or hindred their souls from any plain and perfect vision and fruition of God otherwise then through types and shaddows which partition wall the end of Christs Incarnation was to break down 14. In the writings of Plato there be many strange Relations of the apparitions of Souls of their torments and purgations of the cause of their returning what their nature is what their substance and property is and what their food and nourishment is but he mistakes the Soul for the Astral Spirit for the Soul in its returning and apparition is farr different if a Holy Soul appear it is to persons like it self and that in sleep warning them of dangers and discovering heavenly secrets unto them And if a Damned Soul appear it is likewise to such as are of a nature like it self whom it instigates asleep teaching them notorious Villanies in Dreams and provoking them to every wicked cogitation 15. The sect of Pythagoras have strange and antick opinions concerning Souls and Ghosts or starry Spirits whom they alledge to be frequently converted into Gods or Daemons or Demi-Gods and Heroes as the Platonicks do And that there is a continual traduction and transmigration of Souls from one to another till they attain to be deify'd at last and then that they do frequently appear to those that be like themselves instructing and forewarning them It was also the belief of many wise and antient Philosophers that the Oracles were from such Daemons as had been the Ghosts or Souls of wise and excellent men as Apollo's Oracle and the Oracle of Pallas or Minerva which opinions have much of reason and probability 16. It is also the opinion of some that the particular Spirits of famous men do after the death of the body take up some particular habitations near such places Cities Towns or Countries as they most do affect as Tutelaries and Guardians unto them Which is reported by Vopiscus of Apollonius Thyaneus That when his City Thyana was taken by Aurelianus the Emperour and when he was in his Tent pondering furiously how to destroy the same the Ghost of Apollonius appeared unto him saying Aurelianus if thou desirest to be a Conquerour suppose not to slay these my Citezens Aurelianus if thou wilt be a Ruler shed no innocent blood Aurelianus be meek and gentle if thou wouldst be a Conquerour 17. I have heard many wonderful Relations from Lunaticks or such as are almost natural fools who have asserted That being for many daies together conversant amongst Faeries in Woods Mountains and Caverns of the Earth they have feasted with them and been magnificently Entertaind with variety of dainties where they have seen several of their Neighbours or Familiar Acquaintance in the habit they were wont to weare notwithstanding they were know to have been dead some years before 18. And many Learned Authors have also insisted upon this particular alledging That when such as the Faeryes have brought into their Society do feast and junket with them though they have a real and perfect knowledge of their neighbours and acquaintance amongst the rest yet their Language they are not able to understand neither do these Acqaaintance of theirs acknowledge or take notice of them at all but do either sit both they and all the rest in a profound and tedious silence or else discourse in a most stupendious kinde of Gibberish not intelligible to strangers 19. But more particularly to illustrate this conjecture I could name the person who hath lately appeared thrice since his Decease at least some Ghostly being or other that calls it self by the name of such a person who was dead above an hundred years agoe and in his life time accounted as a Prophet or Praedicter by the assistance of Sublunary Spirits And now at his appearance did also give out strange Praedictions concerning Famine and Plenty Warrs and Bloodshed and the end of this world 20. By the affirmation of the person that had Communication with him the last of his Appearances was on this following manner I had been said he to sell a Horse at the next Market Town but not attaining my price as I returned home by the way I met this man aforesaid who began to be familiar with me asking what news and how affairs moved throughout the Country I answered as I thought fit withall I told him of my Horse whom he began to cheapen and proceeded with me so far that the price was agreed upon so he turned
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
According unto which as also according to the rest of their attributes viz. their Rancks Numbers Times Powers Places c. their Names are fitted and conformed according to the uniformity of name and thing in the principles of the eternal and external nature 24. And as all other Nations have their various Appellations for Devils and Damned Souls like their natural tone or language so we can mention one Kingdom more admirable then the rest viz. the Kingdom of Fiacim at the Northern Pole where all the Counsellors are Magicians and the Names which they use in Invocations are Mathematically disposed in a wonderful harmony and efficacy to the performance of Magical operations So much of the Places and Names of Infernal Beings the next to be considered is their Shapes and Likenesses 25. The Shapes of Devils are answerable to the cause of their Fall and the Dominions to which they belong Those that belong to the Supreme Hierarchy when they are called by Magicians do at first appear in the form of fierce and terrible Lyons vomiting fire and roaring hideously about the Circle from thence they convert themselves into Serpents Monkies and other Animals till the Magician do repeat the form of Constriction or Confinement to a Trine or Triangle as before is mentioned in the Fifteenth Book of the Discovery 26. After the Conjuration is repeated they forsake these bestial shapes and indow the humane form at first like troops of Armed Men till at last by frequent repetitions of other Ceremonies they appear as naked Men of gentle countenance and behaviour Yet is the Magician to take care that they deceive him not by insinuations for their fraudulency is unspeakable in their appearance and dealings with Mankind because we may be assured they appear not willingly but are by forceable Conjurations compelled so that they will ever minde their own ends in medling with man that is to deprave his minde or subvert the Lives and Estates of others through his means and assistance 27. The rest of the Infernal Dominions have various appearances The two next Orders affect to represent the beautiful colours of Birds and Beasts as Leopards Tygers Pecocks c. But by Conjurations they may be likewise reduced to a Manlike form wherein they will readily answer every demand within the compass of their capacity answerable to the Order unto which they belong Yet many of them appear in Monstrous forms and can hardly be conjured to desert them Though the Exorcist Charm them never so wisely they will shew him a pair of Crocodiles jaws or a Lyons paw with other dreadful menaces enough to terrifie any Novice from such Damnable Injunctions as the practice of Magick 28. But more especially the opinion of the antients is That according to the division of the clean and unclean Beasts in the Law given unto Moses the Shapes of Devils are disposed in the Infernal Kingdom So that the most perverse and potent amongst the Devils represent the most ugly and mischievous amongst the Beasts according to this following division viz. such Devils as Astaroth Lucifer Bardon Pownok who incline men and instigate them to pride and presumptuousness have the shapes of Horses Lyons Tygars Wolves Such as instigate to Lust and Covetousness have the forms of Hogs Serpents and other filthy reptiles or envious Beasts as Dogs Cats Vultures Snakes c. Such as incline to Murther have the shapes of every Bird and Beast of prey Such as Answer Questions humane in Philosophy or Religion have more tolerable shapes almost manly but with crooked Noses like Mermaids or Satyres And of all the rest it is to be observed that as not one single Lust or Vice hath dominion without mixture in the evil Spirits so they are not of a distinct shape lik one single Beast but compounded into Monsters with Serpents-tails four eyes many feet and horns c. 29. And as in general these are the shapes of Devils so the particular shapes of Damned Souls are to be considered in the same manner with the rest only with this difference that they are more addicted to metamorphose themselves and vary their appearances Though for the most part the Damned Souls retain the humane shape after a Magical manner so that the greatest part of that numberless number are in their antient shapes especially when they appear in sleep to their surviving acquaintance Their aspects are very dismal and melancholy like the Ghosts of the Astral source 30. Now to speak of the Times and Seasons of their Appearance The better sort of Magicians do square their times with Astrological hours especially of Saturn Luna and Venus in the Moons increase and the middle of the night or twelve a clock at noon In which hours they do likewise compose their Garments Caps Candlesticks Figures Lamins Pentacles and Circles for Conjuration As for the Times in respect of their Infernal Courses the fittest are when they spring up in the Wrath or when they sink in the Dispair which is a mystery to the learned Conjurers of Europe 31. In respect of this exterior World they can most easily appear in solitary places when the Sun is down for they are naturally at enmity with the Sun because it stands as a type of the Mediator or Heart and Centre which they lost utterly in their fall and now are destitute of like a wheel without an axletree And indeed the want of this is the chief cause of all their torment and of the rising of the gnawing Worm when they consider of their irrevocable sentence and irrecoverable loss 32. In storms of Hail or Snow Wind Tempest and Lightning is accounted amongst Magicians a time for Conjuring at an easie rate And they say That such Ceremonies will prove very effectual if a Conjurer begin his Exorcisms in the hour and day of Luna in the middest of a furious storm of Lightning Rain and Thunder in a low Vault or Celler that is close and retired Also when the Wind blows high without Rain they say the Devils are more near the Kingdom of this World and may with great facility be sollicited or raised at such a season because they delight in all extremities of weather being themselves the first cause of the disorder of the properties in the Kingdom of Nature 33. But in some Countries they can more easily appear then in others according to the Constellations for they delight much in the extremities of the two Poles toward Lapland Nova Zembla Greenland Tartary and in the South towards the Islands scattered about the confines of Terra Incognita They are likewise easily Invocated on the shoar amongst lofty Rocks and Precipices or in Deserts and Wildernesses far from Towns or Inhabitanâ—â— And it is said they do much respect the motion of the Seas in their appearance unto such as solicite them in places Maritime or Plagiary 34. As for their Rancks or Orders there is some difficulty in the true
lib. de antiquit Judaeor 6. cap. 14. 1 Sam. 7. 2 King 23. Psal 96.5 a Job 40.15 Job 2.11 Isa 27.1 b Mat. 6.24 Luk. 16.13 c Mat. 4.3 d Matth. 4. John 8.44 Apoc. 12.9 10. e Apoc. 9.11 f Mark 5.9 Luk. 8.30 g Ephes 2.2 h Joh. 14.30 i Job 41. k 1 Pet. 5.8 l Joh. 8.44 m 1 Joh. 3.8 n Act. 16.16 o Hos 4.14 p Psal 34.7 1 Chr. 21.30 q 2 Cor. 12.7 Å¿ Apoc. 9. t Ezek. 29.3 u Apoc. 12.3 x Gen. 3.1 y Isa 43.20 Psal 96.5 Juno and Minerva Cosening gods or knaves Terra aqua aer ignis Sol Luna Hudgin of Germany and Rush of England J. Wier lib. de praest daem 1. cap. 23. Bawdy Priests in Ginnie Look in the word Ob lib. 7. cap. 3. A good god and goddess for women The names of certain Heathenish Gods and their peculiar offices A very homely charge Beasts Birds Vermin Fishes Herbs and other trumpery worshipped as gods Imperial gods and their assistants The number of gods among the Gentiles 1 King 20. 2 Chron. 32. 1 Chron. 16. Judg. 3. 2 Chron. 25. 2 King 23 c. Popish gods of Nations Parish Gods or Popish Idols See the Golden Legend for the life of S. Bridget He-Saints and she-Saints of the old stamp with their peculiar vertues touching the curing of diseases * For the French-pox or the common kind of Pox or both This would be known New Saints Divos vocant Grammatici eos qui ex hominibus dii facti sunt Cic. de natur deorum The Papists see a moth in the eye of others but no beam in their own The idolatrous Council of Trent Exempl 4. But our Lady spyed him well enough as you shall read The Priests Arse made buttons Our B. Ladies favour Greg. 4. dialog cap 51. Alexand lib. 5. cap. 23. lib. 2. cap. 9 c. Greg. lib 4. dialog c. 40. idem cap. 55. and in other places elsewhere innumerable Micha And. thes 151. Alex. ab Alexand lib. 4. genealog dierum cap. 19. Plutarch oratione ad Apollonium Item Basiliens in epist Platina de vitis pontificum Nauclerus 2. generat 35. Ambr. ser 90. de passione Agn. Euseb lib. Eccl. hist 5. Niceph. bib 5. cap. 7. Hieronym in vita Pau. Theodor lib. hist 5. c. 24. Athan. in vita Antho. * Melancth in Calendar Manlii 23. April Marbach lib. de miracul adversus Ins Johannes Rivius de veter superstit Athan. lib. 99. quest 11. August de cura pro mortu cap. 13. Luk. 16 29. Matth. 17.3 Luk. 9.30 Johan Laur. lib. de natur daemon Mich. Andr. thes 222 c. Idem thes 235. 236. Idem thes 226. Th. Aq. 1. pag. quaest 89. ar 8. Gregor in dial 4. Mich. And. thes 313 316 317. Idem thes 346. Leo serm de jejuniis 10. mens Gelas in Epistola ad Episc Mich. Andr. thes 345. Greg. dial 4. cap. 1 12 14. Mich. And. thes 347. Greg. dial 4. cap. 11. Mich. And. thes 347. Mich. And. thes 341. Idem thes 388. Idem thes 411. Mal. Malef. J. Bod. c. Mich. And. thes 412. Idem thes 414. Gen. 3.14 15. Gen. 3.1 2 Cor. 11.3 Sap. 2.24 Gen. 3.1 Psal 64.3 Numb 8. 9. Joh. 3.14 Mat. 23 33. Mat. 10.16 J. Cal. in Gen. cap. 3.1 Idem ibid. Idem ibid. Idem ibid. Mat. 10.16 Isai 30.6 Mat. 3.7 12. Luk. 3.34 23 33. Gen. 3.1 Family of Love J. Cal. lib. instit 1. cap. 14. sect 18. J. Cal. lib. instit 1. cap. 14. sect 13. Aug. de cura pro mort c. P. Mart. in loc com 9. sect 14. a 1 Sam. 22. Luk. 8. John 8. Ephes 6. 2 Tim. 2. 1 Pet. 5. b Col. 1.16 1 Cor. 10. Mat. 8. 10. Luk. 4. c Sap. 1. Apocal. 4. d 1 Tim. 4.4 e Gen. 1. f Joh. 8.44 1 Joh. 3.8 Edw. Deering in his reading upon Heb. 1. Reading the 6. Ephes 6.12 Col. 2.16 Matth. 25. 1 Pet. 5. Idem ibid. Mat. 25.45 Mal. malef par 1. quaest 5. The crymon of the word Diabolus The book of W.W. published At S. Osees 17. or 18. Witches condemned at once Isai 30.28 Zach. 6.5 Gen. 1.2 John 3.8 Eras Sntar in dictio Scholast doctr lit S. Erasm Sar. in lib. loc lit praedictis Laurent a Villavicentio in phrasib script lit S. pag. 176. Rom. 8.15 1 Cor. 15.15 John 15.26 Isai 44.3 John 7.38 John 4.14 Jer. 23.29 1 John 2.27 Psal 45.7 Cyrill in Evang Joh. lib 3. cap. 14. Exod. 8.19 The holy Spirit can abide nothing that is carnal and unclean Isai 29.10 Isai 19 14. Rom. 1.21 24. Deut. 28.28 29. A question An answer A great likelihood no doubt Judgment distinguished * Josias Simlerus lib. 4. cap. 5. adversus veteres novos Antitrinitarios c. Mat. 12.31 32. 1. Objection The Scripture doth never call the Holy Spirit God The 1. answer A refutation of the antecedentâ— c. 2. Objection Hilarie doth not call the Spirit God neither is he so named in the common Collects The 2. answer Hilarius lib. 12. de Triade The place is long and therefore I had rather refer the Reader unto the Book than to insert so many lines Collecta in die domin sanctae Trinit 3. Objection The Spirit is not be prayed unto but the Father only 3. Answer The consequent is denied 1 Joh. 3.1 4. Objection Amos saith That the Spirit was created 4. Answer Spirit in this place signifieth Wind. Amos 4.13 To create is not him to be made that was not Euseb Casariens lib. 3. adversus Marcemull Act. â— 2 Psal 51.10 5. Objectiun All things were made by the Son Ergo the Spirit was also made by him 5. Answer Universal propositions or speeches are to be restrained Joh. 1.3 6. Objection The spirit knoweth not the Father and the Son 6. Answer How exclusive propositions or speeches are to be interpreted 7. Objection The Spirit prayeth for us 7. Answer The spirit doth provoke us to pray Gen. 22.12 Rom. 8.15 8. Objection The Spirit is sent from the Father and the Son 8. Answer How the Spirit is sent 9. Objection The Spirit speaketh not of himself The 9. answer Cyrill lib. 13. the saur cap. 3. 10. Objection 10 Answer The Spirit proceedeth Joh. 15.26 * Such were the Arrians Tritheits Samosatenians c. Sus magis in coelo gaudet quam fonte sereno The Heathenish Philosophers acknowledged the Holy Spirit Cyril lib. 1. contra Julianum Marfilius Ficinus in arg in Cratyl Plat. Ovid. lib. Metamorph 1. fab 5. de gigantib taelum obfident Jacob. Sadol in lib. de laud. philosoph inscrip Phedrus Peter Mart. in loc com part 2. cap. 18. sect 33. pag. 6.28 Joh. 14.26 Joh. 16.14 14.16 The reason of this Addition The nature of Sprits The original of evil essences Their Germination Their Habitation Their shapes Their place of pleasure or torment The cause of their torment How Magicians deal with them The Orders of heavenly Beings That they
are not subject to conjurations What Spirits may be conjured The nature of the Astral Spirits Their degrees Their actions and affections The distinct orders of starry Spirits The office of Daemons or Genii Three ways of enjoying their society The first way The second way The third way of their appearance Their number The seven good Angels The nature of both The seven evil Genii and the manner of their appearances An example The uncertainty of communicating with Angels Familiars in the time of the Jews Several men have wrote and methodized the Art of Conjuration The spirits of men return again All men have starry Spirits What sort of persons most frequently re-appear The manner and time of their appearance The reason thereof The power of Magitians over them Example The cause the difficulty and paucity of appearances More particularly of the same The nefarious practices of Necromancers in an example Example The state of the Starry Spirit Why the Ghost of Samuel appeared The opinions of Plato Of Phythagoras Of other Philosophers The Raptures of Lunaticks Their Entertainments A strange example Apparitions before Christianity were frequent Why Funeral Piles were instituted What the want of Burial causeth The conclusion of this Chapter with an example Astral Spirits common The Spirits of the Planets The Power of the Planets Spirits the Air. Their Actions Spirits appropriate to the Spheres Terrestrial Spirits Faeries Lares and Domestick Spirits Luridan a famaliar Spirit Balkin a Familiar A strange example Spirits of Woods and Mountains Incubi and Succubi A froward kinde of Spirit Example Example Janthe a Spirit of the water Watry Spirits that procreate Apparitions on the water Prophetical rivers and vocal fountains Example Spirits in Green-Land Destroying Spirits Fiery Spirits What these Spirits are Why they delight in the fiery element Spirits that burn Cities Their food and pastime Why they delight in the fiery quality Astral Spirits ministers to the devill Why the devil requires their help Subterranean Spirits Spirits of the Mountains Caves and Tombs Spirits of hidden Treasures The nature of such Spirits Spirits that infest Mines and Miners An Example of a turbulent Spirit Conclusion What this Chapter treats of The place of hell or the habitation of devils Illustrated by a similitude The differerence betwixt heaven and hell How the Devils can come into this World The great difficulty of their appearance The cause of few appearances now The Devils power in the time of the Law His power under Christ in the flesh Under Christianity Under Apostacies Under Idolatry How power in new discovered Lands His power in America The variety of Conjurations according to the Countries Why few are able to raise Spirits The Names of Devils in the time of the Law Their Names in China In the East-Indies Tartaria Greece Italy West Indies The nature of their Names The names of of Devils in Scot. The names of Damned souls Whence the names of Devils are The names of Devils in the Kingdom of Fiacim The Shapes of Devils As they appear to Magicians in the highest ranks In the lower orders That the Devils are answerable to the unclean Beasts The shapes of Damned Souls Their times and seasons Their places of appearance When Tempests reign According to the situation of Regions Their Ranks and Orders In three distinctions Their numbers Their natures and properties Their torments The Variety thereof The Nature thereof Their torment in the source of Anger In all the five Senses By their acquaintance on earth The Nature of Hell The food of Devils Their food in the Astral source Their Speech What Language they affect Their unconstancy Their Power When they are called up Fumigations made unto them The Conclusion Shews before Spirits appear A Relation of a Magician His Actions Another Magician What Charms are Pentacles Their force Telesms For Diseases Fumigations For Saturn Jupiter Mars Sol. Venus Mercury Luna Why such Ceremonies are of force Charms Natural Operations Places ascribed to the seven Planets Spells Secret Conclusions The Candle of life That Characters are compacts The force of Words and Characters The vanity of Conjuration By Similitude Exorcising or casting out Like desires its like Nothing is compelled by contraries Of Images of Wax and what is wrought by them Further concerning Images Of Images provoking Love Forms of Charms in Tartary The tying of the Point Charming by the Sive By Bottles Skins Letters Cords Lots Transplantation Ceremonious And meerly natural Magical Instruments Their matter Substance And Form The Conclusion