by the number of angels or signified by their names Furthermore the schoole doctors affirme that four of the superior orders of angels never take any forme or shape of bodies neither are sent of any arrand at any time As for archangels â—hey are sent only about great and secret matters and angels are common hacknies about every trifle and that these can take what shape or body they list marry they never take the form of women and children Item they say that angels take most terrible shapes for Gabriel appeared to Mary when he saluted her Facie rutilante veste coruscante ingressu mirabili aspectu terribili c. that is with a bright countenance shining attire wonderful gesture and a dreadful visage c. But of apparitions I have spoken somewhat before and wil say more hereafter It hath been long and continueth yet a constant opinion not only among the papists but among others also that every man hath assigned him at the time of his nativity a good angel and a bad For the which there is no reason in nature nor authority in scripture For not one angel but all the angels are said to rejoice more of one convert than of ninety and nine just Neither did one onely angel convey Lazarus into Abrahams bosome And therefore I conclude with Calvine that he which referreth to one angel the care that God hath to every one of us doth himself great wrong as may appear by so many fiery chariots shewed by Elizaeus to his servant But touching this mystery of angels let us reverently think of them and not curiously search into the nature of them considering the vileneâ—se of our condition in respect of the glory of their creation And as for the foresaid fond imaginations and fables of Lucifer c. they are such as are not only ridiculous but also accomptable among those impious curiosities and vain questions which Paul speaketh of neither have they any title or letter in the scripture for the maintenance of their grosse opinions in this behalfe CHAP. XI Whether they became divels which being angels kept not their vocation in Iude and Peter of the fond opinion of the Rabbins touching spirits and bugs with a confutation thereof WEE do read in Iude and finde it confirmed in Peter that the angels kept not their first estate but left their owne habitation and sinned and as Iob faith committed folly and that God therefore did cast them down into hell reserving them in everlasting chains under darknesse unto the judgement of the great day But many divines say that they find not any where that God made divels of them or that they became the princes of the world or else of the aire but â—ather prisoners Howbeit divers doctors affirme that this Lucifer notwithstanding his fal hath greater power than any of the angels in heaven marry they say that there be certain other divels oâ— the inferiour sort of angels which were then thrust out for smaller faults and therefore are tormented with little paines besides eternal damnation and these say they can doe little hurt They affirme also that they only use certain jugling knacks delighting thereby to make men laugh as they travel by the high waies but other say they are much more churlish For proof hereof they alledge the eighth of Matthew where he would none otherwise be satisfieâ— but by exchange from the annoying of one man to the destruction of a whole herd of swine The Rabbines and namely Rabbie Abraham writing upon the second of Genesis doe say that God made the fairies bugs Incubus Robin good fellow and other familiar or domestical spirits and divels on the friday and being prevented with the evening of the sabbath finished them not but left them unperfect and therefore that eveâ— since they use to flie the holinesse of the sabbath seeking dark holes in mountains and woods wherein they hide themselves til the end of the sabbath and then come abroad to trouble and molest men But as these opinions are ridiculous and fondly collected so if we have only respect to the bare word or rather to the letter where spirits or dive's are spoken of in the scriptures we shal run into as dangerous absurditâ—es as these are For some are so carnally minded that a spirit is no sooner spoken of but immediately they think of a black man with cloven feet a pair of hornes a tail clawes and eies as broad as a bason c. But surely the divel were not so wise in his generation as I take him to be if he would terrifie men with such ugly shapes though he could doe it at his pleasure For by that means men should have good occasion and opportunity to flie from him and to run to God for succour as the manner is of all them that are terrified though perchance they thought not upon God a long time before But in truth we never have so 〈◊〉 cause to be a fraid of the divel as when he flatteringly insinuateth himself into our hearts to satisfie please and serve our humours enticing us to prosecute our owne appetites and pleasures without any of these â—â—ternal terrours I would weete of these men where they doe finde in the scriptures that some divels be spirituâ—l and some corporal or how these earthy or watery divels enter into the minde of man Augusâ—ine saith and divers others affirme that satan or the divel while we feed allureth us with gluttony he thrusteth lust into our generation and sloth into our exercise into our conversation envie into our traffick avarice into our correction wrath into our government pride he â—utteth into our hearts evil cogitations into our mouthes lies c. When we wake he moveth us to evill works when we sleep to evil and file by dreames he provoketh the merry to loosnesse and the sad to despair CHAP. XII That the divels assaults are spirituall and not temporall and how grossely some understand those parts of the scripture UPon that which hitherto hath been said you see that the assaults of satan are spiritual and not temporal in which respect Paul wisheth us not to provide a corselet of steel to defend us from his clawes but biddeth us put on the whole armour of God that we may be able to stand against the invasions of the divell For we wrestle not against flesh and bloud but against principalities powers and spirituall wickednesse And therefore he adviseth us to be sober and watch for the divel goeth about like a roaring lion seeking whom he may devour He meaneth not with carnal teeth for it followeth thus Whom resist ye stedfastly in faith And again he saith That which is spiritual only discerneth spiritual things for no carnal man can discerne the things of the spirit Why then should we think that a divel which is a spirit can be knowne or made tame and familiar unto a natural man or contrary to nature can
hope of â—â—ehiedy but everylasting condemnation and honor and paine upon paine daily horribly and lamentably the paines there to be augmented so thicke as the stars in the firmament and as the gravell sand in the sea except thou spirit of N. obey me N. as is afore rehearsed else I N. do condemne the spirit of N. into the pit of everlastâ—ng condemnation Fiat fiat Amen Also I conjure thee and constraine the spirit of N. by all angels archangels thrones dominations principats porestats virtutes cherubim and seraphim and by the foure evangelist Matthew Marke Luke and Iohn and by all things contained in the old law and the new and by their vertues and by the twelve apostles and by all patriarchs prophets martyrs confessors virgins innocents and by all the elect and chosen is and shall be which followeth the lambe of God and by their vertues and powers I conjure and constraine the spirit of N. strongly to have common talke with me at all times and in all dayes nights houres and minutes and to talke in my mother tongue plainely that I may heare it and understand it declaring the truth unto me of all things according to thine oath and promise else to be condemned for ever Fiat fiat Amen Also I conjure and constraine the spirit of N. by the golden girdle which girdeth the loines of our Lord Jesus Christ so thou spirit of N. be thou bound and cast into the pit of everlasting condemnation for thy great disobedience and unreverent regard that thou hast to the holy names and words of God almighty by me pronounced Fiat Amen Also I conjure constraine command and binde the spirit of N. by the two edged sword which Iohn saw proceed out of the mouth of God almighty except thou be obedient as is aforesaid the sword cut thee in peeces and condemne thee into the pit of everlasting paines where the fire goeth not out and where the worme dieth not Fiat fiat fiat Amen Also I conjure and constraine the spirit of N. by the throne of the Godhead and by all the heavens under him and by the celestiall city new Ierusalem and by the earth by the sea and by all things created and contained therein and by their vertues and powers and by all the infernalls and by their vertues and powers and by all things contained therein and by their vertues and powers I conjure and constraine the spirit of N. that now immediatly thou be obedient unto me at all times hereafter and to those words of me pronounced according to thine oath and promise else let the great curse of God the anger of God the shadow and darkenesse of everlasting condemnation be upon thee thou spirit of N. for ever and ever because thou hast denied thine health thy faith and salvation for the great disobedience thou art worthy to be condemned Therefore let the divine trinity angels and archangels thrones dominations principats â—potestaâ—es virtutes cherubim and seraphim and all the soules of the saints that shall stand on the right hand of our Lord Jesus Christ at the generall day of judgement condemne the spirit of N. for ever and ever and be a witnesse against thee because of thy great disobedience in and against thy promises Fiat fiat Amen Being thus bound he must needs be obedient unto thee whether he will or no prove this And here followeth a bond to call him to your N. and to shew you true visions at all times as in the houre of ♄ to bind or inchant any thing and in the houre of ♃ for peace and concord in the houre of ♂ to marre to destroy and to make sicke in the houre of the ☉ to bind tongues and other bonds of men in the houre of ♀ to increase love joy and good will in the houre of ☿ to put away enimity or hatred to know of theft in the houre of the ☽ for love goodwill and concord ♄ lead ♃ tinne ♂ iron ☉ gold ♀ copper ☿ quicksiver ☽ silver c. CHAP. XIX This bond as followeth is to call him into your crystall stone or glasse c. ALso I do conjure thee spirit N. by God the father by God the sonne and by God the holy ghost A and Ω the first and the last and by the latter day of judgement of them which shall come to judge the quicke and the dead and the world by fire by their vertues and powers I constraine thee spirit N. to come to him that holdeth the crystall stone in his hand and to appeare visibly as hereafter followeth Alsoâ— I conjure thee spirit N. by these holy names of God ✚ Tetragrammaton ✚ Adonay ✚ El ✚ Ousion ✚ Agla ✚ Iesus ✚ of Nazareth ✚ and by the vertues thereof and by his nativity death buriall resurrection and ascension and by all other things appertaining unto his passion and by the blessed virgin Mary mother of our Lord Jesus Christ and by al the joy which she had when she saw her sonne rise from death to life and by the vertues and powers thereof I constraine thee spirit N. to come into the crystall stone and to appeare visibly as hereafter shall be declared Also I conjure thee N. thou spirit by all angels archangels thrones dominations principats potestats virtues cherubim and seraphim and by the ☉ ☽ ♄ ♃ ♂ ♀ ☿ and by the twelve signes and by their vertues and powers and by al things created and confirmed in the firmament and by their vertues and powers I constraine thee spirit N. to appeare visibly in that crystall stone in faire forme and â—hape of a white angell a greene angell a blacke angell a man a woman boy a maiden virgine a white grayhound a divell with great hornes without any hurt or danger of our bodyes or soules and truly to imforme and shew unto us true visions of all things in that crystall stone according to thine oath and promise and that without any hindrance or tarrying to appeare visibly by this bond of words read over by 〈◊〉 three times upon paine of everlasting condemnation Fiat fiat Amen Then being appeared say these words following I conjure thee spirit by God the father that thou shew true visions in that crystall stone where there be any N. in such a place or no upon paine of everlasting condemnation Fiat Amen Also I conjure thee spirit N. by God the sonne Iesus Christ that thou doe shew true visions unto us whether it be gold or silver or any other metals or whether there were any or no upon paine of condemnation Fiat Amen Also I conjure thee spirit N. by God the Holy ghost the which doth sanctifie all faithfull soules and spirits and by their vertues and powers I constraine thee spirit N. to speake open and to declare the true way how we may come by these treasures hidden in N. how to have it in our custody who are the keepers thereof and how many there
and estimation many years having cousened 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 ringleader of all other witches by good proof is â—ound to be a meer cousener confessing in her death bed freely without compulsion or inforcement that her cunning consisted only in deluding deceiving the people saving that shee had towards the maintenance of her credit in that cousening 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 owne 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 materiall spirit or divell as the voice went nor yet knew how to work any supernaturall matter as she in her life time made men beleeve shee had and could doe The like may be said of one T. of Canterbury whose name I will not literally discover who wonderfully abused many in these parts making them think he could tell where any thing lost bâ—came with divers other such practises whereby his fame was far beyond the others And yet on his death bed he confessed that he knew nothing more then any other but by sleight and devices without the assistance of any divell or spirit saving the spirit of cousenage and this did he I say protest before many of great honesty crediâ— and wisdome who can witnesse the same and also gave him good commendations for his godly and honest end Again who will maintaine that common witchcrafts are not cousenages when the great and famous witchcrafts which had stolne credit not only from all the common people but from men of great wisdome and authority are discovered to be beggerly sleights of cousening varlots Which otherwise might and would have remained a perpetuall objection against me Were there not three images of late years found in a dunghill to the terrour and astonishment of many thousands In so much as great matters were thought to have been pretended to be done by witchcraft But if the Lord preserve those persons whose destruction was doubted to have been intended thereby from all other the lewd practises and attempts of their enemies I feare not but they shall easily withstand these and such like devises although they should indeed be practised against them But no doubt if such bables could have brought those matters of mischief to passe by the hands of traitors witches or papists we should long since have been deprived of the most excellent jewell and comfort that we enjoy in this world Howbeit I confesse that the fear conceipt and doubt of such mischievous pretenses may breed inconvenience to them that stand in awe of the same And I wish that even for such practises though they never can or doe take effect the practisers be punished with all extremity because therein is manifested a traiterous heart to the Queen and a presumption against God But to return to the discovery of the foresaid knavery and witchcraft So it was that one old cousener wanting mony devised or rather practised for it is a stale devise to supply his want by promising a young Gentleman whose humor he thought would that way be well served that for the sum of forty pounds he would not fail by his cunning in that art of witchcraft to procure unto him the love of any three women whom he would name and of whom he should make choice at his pleasure The young Gentleman being abused with his cunning devices and too hastily yeelding to that motion satisfied this cunning mans demand of money Which because he had it not presently to disburse provided it for him at the hands of a friend of his Finally this cunning man made the three puppets of wax c. leaving nothing undone that appertained to the cousenage untill he had buried them as you have heard But I omit to tell what adoe was made hereof and also what reports and lies were bruited as what white dogs and black dogs there were seene in the night season passing through the watch mawgre all their force and preparation against them c. But the young Gentleman who for a little space remained in hope mixed with joy and love now through tract of time hath those his felicities powdered with doubt and despaire For in stead of atchieving his love he would gladly have obtained his mony But because he could by no means get either the one or the other his money being in hucksters handling and his sure in no better forwardnesse hee revealed the whole matter hoping by that means to recover his money which he neither can yet get again not hath payed it where he borrowed But till triall was had of his simplicity or rather fully herein he received some trouble himselfe hereabout though now dismissed CHAP. IIII. Of one that was so bewitched that he could read no Scriptures but canonicall of a divell that could speak no Latine a proof that witchcraft is flat cousenage HEre I may aptly insert another miracle of importance that happened within the compasse of a childes remembrance which may induce any reasonable body to conceive that these supernaturall actions are but fables and cousenages There was one whom for some respects I name not that was taken blind deaf and dumb so as no Physitian could help him That man forsooth though he was as is said both blind dumb and deaf yet could he read any canonicall Scriptures but as for apocrypha hee could read none wherein a Gods name consisted the miracle But a leaf of apocrypha being extraordinarily inserted among the canonicall scriptures he read the same as authentick wherein his knavery was bewrayed Another had a divell that answered men so all questions Mary her divell could understand no Latine and so was shee and by such meanes all the rest may be bewrayed Indeed our witching writers say that certaine divels speake onely the language of that countrey where they are resiant as French or English c. Furthermore in my conceipt nothing proveth more apparently that witchcraft is cousenage and that witches instruments are but ridiculous bables and altogether void of effect than when learned and godly Divines in their serious writings produce experiments as wrought by witches and by divels at witches commandements which they expound by miracles although indeed meer trifles Whereof they conceive amisse being overtaken with credulity CHAP. V. Of the divination by the sive and sheers and by the book and key Hemingius his opinion thereof confuted a bable to know what is a clock of certain jugling knacks manifold reasons for the overthrow of witches and conjurors and
them and beleeve in them and their oracles whereby indeed all good learning and honest arts are overthrowne For these that most advance their power and maintaine the skill of these witches understand no part thereof and yet being many times wise in other matters are made fooles by the most fooles in the world Me thinks these magicall physicians deale in the common-wealth much like as a certaine kind of Cynicall people do in the churcâ— whose severe sayings are accompted among some such oracles as may not be doubted of who in stead of learning and authority which they make contemptible do feed the people with their own devises and imaginations which they preferre before all other divinity and labouring to erect a church according to their own fansies wherein all order is condemned and onely their magical words and curious directions advanced they would utterly overthrow the true Church And even as these inchanting Paracelsians abuse the people leading them from the true order of physick to their charms so do these other I say disswade from hearkening to learning and obedience and whisper in mens eares to teach them their frier-like traditions And of this sect the chiefe author at this time is one Browne a fugitive a meet cover for such a cup as heretofore the Anabaptists the Arrians and the Franciscane friers Truly not onely nature being the foundation of all perfection but also scripture being the mistresse and director thereof and of all christianity is beautified with knowledge and learning For as nature without discipline doth naturally inclinâ— unto vanities and as it were suck up errors so doth the word or rather the letter of the scripture without understanding not onely make us devoure errors but yeeldeth us up to death destruction and therefore Paul saith he was not â— minister of the letter but of the spirit Thus have I been bold to deliver unto the world and to you those simple notes reasons and arguments which I have devised or collected out of other authors which I hope shall be hurtful to none bâ—t my selfe great comfort if it may passe with good liking and acceptation If it fall out otherwise I should think my paines ill imployed For truly in mine opinion whosoever shall performe any thing or attaine to any knowledge or whosoever should travel throughout all the nations of the world or if it were possible should peepe into the heavens the consolation or admiration thereof were nothing pleasant unto him unlesse he had liberty to impart his knowledge to his friends Wherein becausâ— I have made special choise of you I hope you will read it or at the least lay it up in your study with your other bookes among which there is none dedicated to any with more good will And so long as you have it it shall be unto you upon adventure of my life a certain amulet periapt circle charme c. to defend you from all inchantments Your loving friend Reg. Scot. To the Readers TO you that are wise and discreet few words may suffice for such a one judgeth not at the first sight nor reproveth by hearsay but patiently heareth and thereby increaseth in understanding which patience bringeth forth experience whereby true judgement is directed I shall not need therefore to make any further suite to you but that it would please you to read my book without the prejudice of time or former conceite and having obtained this at your hands I submit my self unto your censure But to make a solemn suit to you that are partial readers desiring you to set aside partiality to take in good part my writing and with indifferent eies to looke upon my book were labour lost and time ill imployed For I should no more prevaile herein then if a hundred years since I should have intreated your predecessors to beleeve that Robin good-fellow that great and antient bull-begger had been but a cousening merchant and no devil indeed If I should go to a Papist and say I pray you beleeve my writings wherein I will prove all popish charmes conjurations exorcismes benedictions and curses not onely to be ridiculous and of none effect but also to be impious and contrary to Gods word I should as hardly therein win favour at their hands as herein obtain credit at yours Neverthelesse I doubt not but to use the matter so that as well the massemonger for his part as the witchmonger for his shall both be ashamed of their professions But Robin good-fellow ceaseth now to be much feared and popery is sufficiently discovered Neverthelesse witches charms and conjurors cousenages are yet thought effectuall Yea the Gentiles have espied the fraud of their cousening oracles and our cold prophets and inchanters make us fools still to the shame of us all but specially of Papists who conjure every thing and thereby bring to passe nothing They say to their candles I conjure you to endure for ever and yet they last not pater noster while the longer They conjure water to be wholesome both for body and soule but the body we see is never the better for it nor the soul any whit reformed by it And therefore I marvel that when they see their own conjurations confuted and brought to nought or at the least void of effect that they of all other will yet give such credit countenance and authority to the vaine cousenages of witches and conjurors as though their charmes and conjurations could produce more apparent certaine and better effects then their owne But my request unto all you that read my book shall be no more but that it would please you to conferre my words with your own sense and experience and also with the word of God If you find your selves resolved and satisfied or rather reformed and qualified in any one point or opinion that heretofore you held contrary to truth in a matter hitherto undecided and never yet looked into I pray you take that for advantage and suspending your judgement â—â—ay the sentence of condemnation against me and consider of the Rest at your further leisure If this may not suffice for to perswade you it cannot prevaile to annoy you and then that which is written without offence may be overpassed without any griefe And although mine assertion be somewhat differing from the old inveterate opinion which I confesse hath many gâ—ay hairs whereby mine adversarys have gained more authority then reason towards the maintenance of their presumptions and old wives fables yet shall it fully agree with Gods glory and with his holy word And albeit there be hold taken by mine adversarys of certain few words or sentences in the Scripture that make a shew for them yet when the whole course thereof maketh against them and impugneth the same yea and also their own places rightly understood do nothing at all releeve them I trust their glorious title and argument of antiquity will appear as stale and corrupt as the Apothecaries dâ—ugs or grocers spice which the
another of fishes 〈◊〉 other of birds And therefore it is absolutely against the ordinance 〈◊〉 God who hath made me a man that I should fly like a bird or 〈◊〉 like a fish or creep like a worme or become an asse in shape 〈◊〉 much as if God would give me leave I cannot do it for it were conâ—ry to his own order and decree and to the constitution of any body which he hath made Yea the spirits themselves have their lawes and limits prescribed beyond the which they cannot passe one haires breadth otherwise God should be contrary to himselfe which is farre from him Nâ—â—â—ther is Gods omnipotency hereby qualified but the devils impotency manifested who hath none other power but that which God from 〈◊〉 beginning hath appointed unto him consonant to his nature and substance He may well be restrained from his power and will but beyond theâ—â— he cannot passe as being Gods minister no further but in that which hath from the beginning enabled him to do which is that he being spirit may with Gods leave and ordinance viciate and corrupt the 〈◊〉 and will of man wherein he is very diligent What a beastly assertion is it that a man whom GOD hath made according to his own similitude and likenesse should be by a witch turn into a beast What an impiety is it to affirme that an asses body is 〈◊〉 temple of the Holy Ghost Or an asse to be the child of God and 〈◊〉 to be his father as it is said of man Which Paul to the Corinthiaâ— divinely confuteth who saith that our bodies are the members of Christ. In the which we are to glorifie God for the body is for the Lord. 〈◊〉 the Lord is for the body Surely he meaneth not for an asses body by this time I hope appeareth in such wise as Bodin may go hide him 〈◊〉 shame especially when he shall understand that even into these our bodies which God hath framed after his own likenesse he hath also breathed that spirit which Bodin saith is now remaining within an asses body which God hath so subjected in such servility under the foot of man of whom God is so mindfull that he hath made him little lower than angels yea than himselfe and crowned him with glory and worship and made him to have dominion over the works of his hands as having put all things under his feet all sheep and oxen yea wolves asses and all other beasts of the field the foules of the air the fishes of the sea c. Bodins Poet Ovid whose Metamorphosis makes so much for him saith to the overthrow of this phantasticall imagination Os homini sublime dedit coelumque videre Iussit erectos ad sydera tollere vultus The effect of which verses in this The Lord did set mans face so hie That he the heavens might behold And look up to the starry skie To see his wonders manifold Now if a witch or a devill can so alter the shape of a man as contrarily to make him look down to hell like a beast Gods works should not only be defaced and disgraced but his ordinance should be wonderfully â—tered and thereby confounded CHAP. VI. The witchmongers objections concerning Nabuchadnezzar answered and their error concerning Lycanthropia confuted MAlleus Maleficarum Bodin and many other of them that maintain witchcraft triumph upon the story of Nabuchadnezzar as though Circes had transformed him with her sorceries into an oxe as she did others into swine c. I answer that he was neither in body nor shape transformed at all according to their grosse imagination as appeareth both by the plaine words of the text and also by the opinions of the best interpreters thereof but that he was for his beastly government and conditions throwne out of his kingdome and banished for a time and driven to hide himselfe in the wildernesse therein exile to lead his life in aâ—beastly sort among beasts of the field and foules of the air for by the way I tell you it appeareth by the text that he was rather turned into the shape of a fowle than of a beast untill he rejecting his beastly conditions was upon his repentance and amendment called home and restored unto his kingdome Howbeit this by their confession was neither devils nor witches doing but a miracle wrought by God whom alone I acknowledge to be able to bring to passe such workes at his pleasure Wherein I would know what our witch-mongers have gained I am not ignorant that some write that after the death of Nabuchadnezzar his son Evilmorodath gave his body to the ravens to be devoured least afterwards his father should arise from death who of a beast became a man againe But this tale is meeter to have place in the Cabalisticall art to wit among unwritten verities than here To conclude I say that the transformations which these witchmongers do so rave and rage upon is as all the learned sort of Physitians affirme a disease proceeding partly from melancholy whereby many suppose themselves to be wolves or such ravening beasts For Lycanthropia is of the ancient Physitians called Lupina melancholia or Lupina insania I. Wierus declareth very learnedly the cause the circumstance and the cure of this disease I have written the more herein because hereby great princes and potentates as well as poor women and innocents have been deâ—amed and accounted among the number of witches CHAP. VII A speciall objection answered concerning transportations with the consent of diverse writers thereupon FhOr the maintenance of witches transportations they object the words of the Gospell where the devill is said to take up Christ and to set him on a pinnacle of the temple and on a mountain c. Which if he had done in manner and forme as they suppose it followeth not therefore that witches could do the like nor yet that the devil would do it for them at their pleasure for they know not their thoughts neither can otherwise communicate with them But I answer that if it were so grossely to be understood as they imagine it yet should it make nothing to their purpose For I hope they will not say that Christ had made any ointemnts or entred into any league with the devil by vertue thereof was transported from out of the wildernesse unto the top of the temple of Jerusalem or that the devill could have masteries over his body vvhose soul he could never lay hold upon especially when he might with a beck of his finger have called unto him and have had the assistance of many legions of angels Neither as I thinke will they presume to make Christ partaker of the devils purpose and sinne in that behalfe If they say This was an action wrought by the speciall providence of God and by his appointment that the scripture might be fulfilled then what gain our witchmongers by this place First for that they may not produce a
upon them to work such wonders by sooth-saying sorcery or witch-craft are but liers deceivers and coseners according to Syrachs saying Sorcerie witch-craft sooth-saying and dreames are but vanity and the law shall be fulfilled without such lies God commanded the people that they should not regard them that wrought with spirits nor sooth-sayers for the estimation that was attributed unto them offended God CHAP. II. The place of Deuteronomie expounded whrein are recited all kind of witches also their opinions confuted which hold that they can worke such miracles as are imputed unto them THe greatest most common objection is that if there were not some which could worke such miraculous or supernaturall fears by themselves or by their devils it should not have been said Let none be found among you that maketh his sonne or his daughter to go through the fire of that useth witch craft or is a regarder of times or a marker of the flying of fowles or a sorcerer or a charmer or that counselleth with spirits or a sooth-sayer or that asketh counsell of the dead or as some translate it that raiseth the dead But as there is no one place in the scripture that saith they can worke miracles so it shall be easie to prove that these were all coseners every one abusing the people in his severall kind and are accursed of God Not that they can do all such things indeed as there is expressed but for that they take upon them to be the mighty power of God and to do that which is the onely woâ—â— of him seducing the people and blaspheming the name of God when will not give his glory to any creature being himselfe the king of glory and omnipotency First I aske what miracle was wrought by their passing through the fire Truly it cannot be proved that any effect followed but that the people were bewitched to suppose their sinnes to be purged thereby 〈◊〉 the Spaniards think of scourging and whipping themselves So as Gods power was imputed to that action and so forbidden as an idolatrous sorcery What wonders worketh the regarder of times What other devil dealeth he withall than with the spirit of superstition Doth he not deceive himselfe and others and therefore is worthily condemned for 〈◊〉 witch What spirit useth he which marketh the flying of fowles Neverthelesse he is here condemned as a practiser of witch-craft because he coseneth the people and taketh upon him to be a prophet impiâ—â—â—ly referring Gods certaine ordinances to the flittering fethers and 〈◊〉 wayes of a bird The like effects produceth sorcery charming consultation with spirits sooth-saying and consulting with the dead 〈◊〉 every of the which Gods power is obscured his glory defaced and 〈◊〉 commandement infringed And to prove that these sooth-sayers and witches are but lying 〈◊〉 and coseners note these words pronounced by God himselfe even 〈◊〉 the selfe same place to the children of Israel Although the Gentiles 〈◊〉 themselves to be abused so as they give eare to these sorcerers 〈◊〉 he would not suffer them so but would raise them a prophet who shouâ—â— speak the truth As if he should say The other are but lying and coâ—â—â—sening mates deceitfull and undermining merchants whose abuses I 〈◊〉 make known to my people And that every one may be resolved herein let the last sentence of this precept be well weighed to wit Let 〈◊〉 be found among you that asketh counsell of or raiseth the dead First you know the soules of the righteous are in the hands of God 〈◊〉 resting with Lazarus in Abrahams bosome do sleepe in Jesus Christ And from that sleepe man shall not be raised till the heavens be 〈◊〉 more according to this of David Wilt thou shew wonders amoâ—â— the dead Nay the Lord saith the living shall not be taught by thâ— dead but by the living As for the unrighteous they are in hell when is no redemption neither is there any passage from heaven to earth 〈◊〉 by God and his angels As touching the resurrection and restauration 〈◊〉 body read Iohn 5. and you shall manifestly see that it is the only worke of the father who hath given the power thereof to the 〈◊〉 and to none other c. Dominus percuâ—ie ipse modetur Ego acoidâ—â— ego vivefaciam And in many other places it is written that God saveth life and being to all Although Plato with his master Socrates the chief pillars of these vanities say thâ—â— one Pamphilus was called up and of hell who when he earne among the people told many incredible tales concerning infernall actions But herein I take up the proverbs Amicus Plato amicus Socrates sed major amica veritas So as this last precept or last part thereof extending to that which neither can be done by witch nor devill may well expound the other parts and points thereof For it is not meant hereby that they can do such things indeed but that they make men beleeve they do them and thereby cosen the people and take upon them the office of God and therewithall also blaspheme his holy name and take it in vain as by the words of charmes and conjurations doth appear which you shall see if you look into these words Habar and Idoni In like manner I say you may see that by the prohibition of divination by augurie and of sooth-sayings c. who are witches and can indeed do nothing but ly and cosen the people the law of God condemneth them not for that they can worke miracles but because they say they can do that which pertaineth to God and for cosenage c. Concerning other points of witch-craft contained therein and because some cannot otherwise be satisfied I will alledge under one sentence he decretals the mind of S. Augustine the councell Aurelian and the determination of Paris to wit Who so observeth or giveth heed unto sooth-sayings divinations witch-craft c. or doth give credit to any such he renounceth christianity and shall be counted a pagan and an enemy to God yea and he erreth both in faith and philosophy And the reason is therewithall expressed in the canon to wit Because hereby is attributed to a creature that which pertaineth to God onely and alone So as under this one sentence Thou shalt not suffer a poisoner or a witch to live is forbibden both murther and witch-craft and the murther consisting in poison the witch-craft in cosenage or blaspehmy CHAP. III. That women have used poisoning in all ages more than men and of the inconvenience of poisoning AS women in all ages have been counted most apt to conceive witch-craft and the devils speciall instruments therein and the onely or chiefe practisers thereof so also it appeareth that they have been the first inventers and the greatest practisers of poysoning and more naturally addicted and given thereunto than men according to the saying of Quintilian Latrocinium facilius in viro veneficium in foemina credam From whom Plinie differeth nothing
in opinion when he saith Scientiâ—m foeminarum in veneficiis praevalere To be short Augustine Livie Vaâ—erius Diodorus and many other agree that women were the first inventers and practisers of the art of poisoning As for the rest of their cunning in what estimation it was had may appear by these verses of Horace wherein he doth not onely declare the vanity of witch-craft but also expoundeth the other words wherewithall we are now in hand Somnie terrores mugicos miracula sagas Nocturnos lemures portentaque Thessala rider These dreames and terrors magicall These miracles and witches Night-walking sprites or Thessal bugs Esteem them not two rushes Here Horace you see contemneth as ridiculous all our witches turning marry herein he comprehendeth not their poisoning art which hereby he onely seemed to think hurtfull Pythagoras and Democriâ—â—â— give us the names of a great many magicall herbes and stones whereas now both the vertue and the things themselves also are unknown 〈◊〉 Marmaritin whereby spirits might be raised Archimedon which would make one bewray in his sleep all the secrets in his heart Adincanâ—iâ—â— Calicia Mevais Chirocineta c. which had all their severall vertues or rather poisons But all these now are worne out of knowledge mary in their stead we have hogs-turd and chervil as the onely thing wherby our witches work miracles Truly this poisoning art called Veneficium of all others is most abâ—â—minable as whereby murthers may be committed where no suspition may be gathered nor any resistance can be made the strong cannot avoid the weak the wise cannot prevent the foolish the godly cannot 〈◊〉 preserved from the hands of the wicked children may hereby kill the parents the servant the master the wife her husband so privily 〈◊〉 unevitably and so incurably that of all other it hath been thought 〈◊〉 most odious kind of murther according to the saying of Ovid. non bospes ab hospite tutus Non socer à genero fratrum quoque gratia rara est Imminet exitio vir conjugis illa mariti Lurida terribiles miscent aconita novercae Filius ante diem patrios inquirit in annos The travelling guest opprest Doth stand in danger of his host The host eke of his guest The father of his son-in-law Yea rare is seen to rest 'Twixt brethren love and amity And kindnesse void of strife The husband seeks the goodwifes death And his again the wife Ungentle stepdames grizly poi son temper and do give The son too soon doth aske how long His father is to live The monk that poisoned king Iohn was a tight Veneficus toâ— both a witch and a murtherer for he killed the king with poison 〈◊〉 perswade the people with lies that he had done a good and a meritorious act and doubtlesse many were so bewitched as they thought he did very well therein Antonius Sabellicus writeth of a horrible poisoning murther commited by women at Rome where were executed after due conjunction 170. women at one time besides 20. women of that consort who were poison with that poisoned which they had prepared for others CHAP. IIII. Of divers poisoning practises otherwise called veneficia committed in Italy Genua Millen Wittenberge alse how they were discovered and executed ANother practise not unlike to that mentioned in the former chapter was done in Cassalis at Salassia in Italie Anno 1536. where 40. Veneficae or witches being of one confederacy renewed a plague which was then almost ceased besmeering with an ointment and a pouder the posts and doors of mens houses so as thereby whole families were poisoned and of that stuffe they had prepared above 40. crocks for that purpose Herewithall they conveied inheritances as it pleased them till at length they killed the brother and onely sonne of one Necus as lightly none died in the house but the masters and their children which was much noted and therewithal that one Androgina haunted the houses specially of them that died and she being suspected apprehended and examined confessed the fact conspiracy and circumstance as hath been shewed The like villany was afterwards practised at Genua and execution was done upon the offenders At Millen there was another like attempt that took none effect This art consisteth as well in poisoning of cattell as men and that which is done by poisons unto cattell towards their destruction is as commonly attributed to witches charmes as the other And I â—â—ubt not but some that would be thought cunning in incantations and to do miracles have experience in this behalfe For it is written by divers authors that if wolves dung be hidden in the mangers racks or else in the hedges about the pastures where cattel go through the antipathy of the nature of the wolfe and other cattel all the beasts that savour the same do not only forbear to eat but run about as though they were mad or as they say bewitched But Wierus telleth a notable story of a Veneficus or destroyer of cattel which I thought meet here to repeat There was saith he in the dukedome of Wittneberge not farre from Tubing a butcher anno 1564. that bargained with a towne for all their hides which were of sterven cattell called in these parts Morts He with poison privily killed in great numbers their bullocks sheep swine c. and by his bargain of the hides and â—allow he grew infinitely rich And at last being suspected was examined confessed the matter and manner thereof and was put to death with hot tongs wherewith his flesh was pulled from his bones We for our parts would have killed five poor women before we would suspect 〈◊〉 rich butcher CHAP. V. A great objection answered concerning this kinde of witchcraft called Veneficium IT is objected that if Veneficium were comprehended under the title man-slaughter it had been a vain repetition and a disordered 〈◊〉 undertaken by Moses te set forth a law against Veneficâ—s severally But 〈◊〉 might suffice to answer any reasonable christian that such was the 〈◊〉 of the Holy Ghost to institute a particular article hereof as of a 〈◊〉 more odious wicked and dangerous then any other kinde of murther But he that shall read the law of Moses or the Testament of Christ himself shall finde this kind of repetition and reiteration of the law most comâ—â—â— For as it is written Exod. 22.21 Thou shalt not grieve nor affect stranger for thou wast a stranger in the land of Aegypt so are the 〈◊〉 words found repeated in Levit. 19.33 polling and shaving of heads 〈◊〉 beards is forbidden in Duet 27. which was before prohibited in 22. 〈◊〉 is written in Exodus the 20. Thou shalt not stealâ— and it is repeated 〈◊〉 Leviticus 19. and in Duet 5. Murther is generally forbidden in Exodus and likewise in 22. and repeated in Num. 35. But the aprest example that magick is forbidden in three severall places to wit once in 〈◊〉 19. and twice in Levit. 20. For the which a
therefore be dismaied But when he hath delivered him the first obligation to observe his desire he must bid him also answer him distinctly and plainely to the questions he shall aske you of all philosophy wisedome and science and of all other secret things And if you will know the disposition of the world and what the earth is or what holdeth it up in the water or any other thing or what is Abyssus or where the wind is or from whence it commeth he will teach you aboundantly Consecrations also as well of sacrifices as otherwise may be reckoned He giveth dignities and confirmations he bindeth them that resist him in his owne chaines and subjecteth them to the conjuror he prepareth good familiars and hath the understanding of all arts Note that at the calling up of him the exorcist must looke towards the northwest because there is his house When he is called up let the exorcist receive him constantly without feare let him aske what questions or demands he lift and no doubt he shall obtaine the same of him And the exorcist must beware he forget not the creator for those things which have been rehearsed before of Paimon some say he is of the order of dominations others say of the order of cherubim There follow him two hundred legions partly of the order of angels and partly of potestates Note that if Paimon be cited alone by an offering or sacrifice two kings follow him to wit Beball and Abalam and other potentares in his host are twenty five legions because the spirits subject to them are not alwayes with them except they be compelled to appeare by divine vertue Some say that the king Beliall was created immediatly after 〈…〉 and therefore they thinke that he was father and seducer of them 〈◊〉 fell being of the orders For he fell first among the worthier and wiser sort which went before Michael and other heavenly angels which were lacking Although Beliall went before all them that were throwne downe to the earth yet he went not before them that tarrieth in heaven This Beliall is constrained by divine vertue when he taketh sacrifices gifts and offerings that he againe may give unto the offences true answers But he tarrieth not one houre in the truth except he be constrained by the divine power as is said He taketh the forme of a beautifull angell fitting in a fiery chariot he speaketh faire he distributeth preferments of senatorship and the favour of friends and excellent familiars he hath rule over eighty legions partly of the order of vertues partly of angels he is found in the forme of an exorcist in the bonds of spirits The exorcist must consider that this Beliall doth in every thing assist his subjects If he will not submit himselfe let the bond of spirits be read the spirits chaine is sent for him wherewith wise Solomon gathered them together with their legions in a brasen vessell where were inclosed among all the legions seventy two kings of whom the cheefe was Bileth the second was Beliall the third Asmoday and above a thousand thousand legions Without doubt I must confesse I learned this of my master Salomon but he told me not why he gathered them together and shut them up so but I beleeve it was for the pride of this Beliall Certaine â—ig romancers do say that Solomon being on a certaine day seduced by the craft of a certaine woman inclined himselfe to pray before the same idoll Beliall by name which is not credible And therefore we must rather thinke as it is said that they were gathered together in that great brasen vessell for pride and arrogancy and throwne into a deep lake or hole in Babylon For wise Salamon did accomplish his workes by the divine power which never forsooke him And therefore we must thinke he worshipped not the image Beliall for then he could not have constrained the spirits by divine vertue for this Beliall with three kings were in the lake But the Babylonians wondering at the matter supposed that they should find therein a great quantity of treasure and therefore with one consent went downe into the lake and uncovered and brake the vessell out of the which immediately flew the captaine divels and were delivered to their former and proper places But this Beliall entred into a certaine image and there gave answer to them that offered and sacrificed unto him as Toex in his sentences reporteth and the Babylonians did worship and sacrifice thereunto Bune is a great and a strong duke he appeareth as a dragon with three heads the third whereof is like a man he speaketh with a divine voice he maketh the dead to change their place and devils to assemble upon the sepulchres of the dead he greatly inricheth a man and maketh him eloquent and wise answereth truly to all demands and thirty legions obey him Forneus is a great marquesse like unto a monster of the sea he maketh men wonderfull in rhetorick he adorneth a man with a good name and the knowledge of tongues and maketh one beloved as well of foes as friends there are under him nine and twenty legions of the order partly of thrones and partly of angels Ronove a marquesse and an earle he is resembled to a monster he bringeth singular understanding in rhetorick faithfull servants knowledge of tongues favour of friends and foes and nineteen legions obey him Berith is a great and a terrible duke and hath three names Of some he is called Beall of the Jewes Berith of Nigromancers Belfry he commeth forth as a red souldier with red clothing and upon a horse of that colour and a crowne on his head He answereth truly of things present past and to come He is compelled to a certain hour through divine vertue by a ring of art magick He is also a lier he turneth all metals into gold he adorneth a man with dignities and confirmeth them he speaketh with a clear and subtill voice and six and twenty legions are under him Astaroth is a great and a strong duke comming forth in the shape of a foule angell sitting upon an infernall dragon and carrying on his right hand a viper he answereth truly to matters present past and to come and also of all secrets He talketh willingly of the creator of spirits and of their fall and how they sinned and fell he saith he fell not of his owne accord He maketh a man wonderfull learned in the liberall sciences he ruleth fourty legions Let every exorcist take heed that he admit him not too near him because of his stinking breath And therefore let the conjuror hold near to his face a magicall ring and that shall defend him Foras alias Forcas is a great president and is seen in the form of a strong man and in humane shape he understandeth the vertue of hearbs and pretious stones he teacheth fully logick ethick and their parts he maketh a man invisible
witty eloquent and to live long he recovereth things lost and dicovereth treasures and is lord over nine and twenty legions Fursur is a great earle appearing as an hart with a fiery taile he lyeth in every thing except he be brought up within a triangle being bidden he taketh angelicall forme he speaketh with a hoarse voice and willingly maketh love between man and wife he raiseth thunders and lightnings and blasts Where he is commanded he answereth well both of secret and also of divine things and hath rule and dominion over six and twenty legions Marchosias is a great marquesse he sheweth himself in the shape of a cruell she wolfe with a griphens wings with a serpents taile and 〈…〉 I cannot tell what out of his mouth When he is in a mans shapeâ— is an excellent fighter he answereth all questions truly he is faithful 〈◊〉 all the conjurors businesse he was of the order of dominations 〈…〉 him are thirty legions he hopeth after 1200. years to returne to the â—venth throne but he is deceived in that hope Malphas is a great president he is seen like a crowe but being cloth with humane image speaketh with a hoarse voice he buildeth 〈…〉 and high towres wonderfully and quickly bringeth artificers together 〈◊〉 throweth downe also the enemies edifications he helpeth to good 〈…〉 he receiveth sacrifices willingly but he deceiveth all the sacrifices there obey him fourty legions Vepar alias Separ a great duke and a strong he is like a mermaid he is the guide of the waters and of ships laden with armour he bringeth to pâ—sse at the commandement of his master that the sea shall be rougâ— and stormy and shall appear full of ships he killeth men in three dayes with purrefying their wounds and producing maggots into them 〈…〉 they may be all healed with diligence he ruleth nine and 〈…〉 legions Sabnack alias Salmack is a great marquesse and a strong he cometh forth as an armed souldier with a lions head sitting on a pale horse â—e doth marvellously change mans forme and favour he buildeth high toâ—ers full of weapons and also castles and cities he inflicteth men 〈◊〉 dayes with wounds both rotten and full of maggots at the exorcists commandement he provideth good familiars and hath dominion over 〈◊〉 legions Sidonay alias Asmoday a great King strong and mighty he is 〈◊〉 with three heads whereof the first is like a bull the second like a 〈◊〉 the third like a ram he hath a serpents taile he belcheth flames out of 〈◊〉 mouth he hath feet like a goose he sitteth on an infernall dragon 〈◊〉 carryeth a launce and a flag in his hand he goeth before others 〈◊〉 are under the power of Amaymon When the conjuror exerciseth 〈◊〉 office let him be abroad let him be wary and standing on his feet 〈◊〉 his cap be on his head he will cause all his doings to be bewrayed 〈◊〉 if he doe not the exorcist shall be deceived by Amaymon in every thing But so soon as he seeth him in the forme aforesaid he shall call him by his name saying Thou art Asmoday he will not deny it and by and by he boweth downe to the ground he giveth the ring of vertues he absolutely teacheth geometry arithmetick astronomy and handicrafts 〈◊〉 all demands he answereth fully and truly he maketh a man 〈…〉 hee sheweth the places where treasure lyeth and gardeth it 〈…〉 be among the legions of Amaymon he hath under his power sey 〈◊〉 two legions Gaap alias Tap a great president and a prince he appeareth in a 〈…〉 ridionall signe and when he taketh humane shape he is the guide of 〈◊〉 foure principall Kings as mighty as Bileth There were certain neâ—â—mancers that offered sacrifices and burnt offerings unto him and 〈◊〉 call him up they excercised on art saying that Solomon the wise made it which is false for it was rather Cham the sonne of Noah who after the floud began first to invocate wicked spirits He invocated Bilâ—th and made an art in his name and a book which is known to many mathemaâ—â—â—ians There were burnt offerings and sacrifices made and gifts-giâ—â—n and much wickednesse wrought by the exorcists who mingled therewithall the holy names of God the which in that art are every where expâ—ssed Marry there is an Epistle of those names written by Solomon as also write Helids Hierosolymitanus and Helisaeus It is to be noted that if any exorcist have the art of Bileth and cannot make him stand before him nor see him I may not bewray how and declare the means to contain him because it is an abomination and for that I have learned nothing from Solomon of his dignity and office But yet I will not hide this to wit that he maketh a man wonderfull in philosophy and all the liberall sciences he maketh love hatred insensibility consecration and consecration of those things that are belonging unto the domination of Amaymon and delivereth familiar 〈…〉 of the possession of other conjurors answering truly and perfectly of things present past and to come and transferreth men most speedily into other nations he ruleth sixty six legions and was of the order of potestates Shax alias Scox is a dark and great marquesse like unto a stork with a hoarse and subtill voice he doth marvellously take away the sight hearing and understanding of any man at the commandement of the 〈…〉 he taketh away money out of every Kings house and carrieth it back after 1200. years if he be commanded he is a horsestealer he is thought to be faithfull in all commandements and although he promise to be obedient to the conjuror in all things yet is he not so he is a lier except he be brought into a triangle and there he speaketh divinely and telleth of things which are hidden and not kept of wicked spirits he promiseth good familiars which are accepted if they be not deceivers he hath thirty legions Procell is a great and a strong duke appearing in the shape of an 〈…〉 but speaketh darkly of things hidden he teacheth geometry and all the liberall arts he maketh great noises and causeth the waters to rore there are none he warmeth waters and distemporeth bathes at certain times as the exorcist appointeth him he was of the order of potestates and hath fourty eight legions under his power Eurcas is a Knight and cometh forth in the similitude of a cruell man with a long beard and a boary head he sitteth on a pale horse carrying in his hand a sharp weapon he perfectly teacheth practick philosophy rhetorick logick astronomy chiromancy pyromancy and their parts there obey him twenty legions Murmur is a great duke and an earle appearing in a shape of a souldier riding on a griphen with a dukes crown on his head there go before him two of his ministers with great trumpets he teacheth philosopy absolutely he constraineth soules to come before the exorcist to answer
duke and a strong he is seen like a lion with griphens wings he maketh a man subtill and wonderfull in handicrafts philosophy and in sciences contained in books and is ruler 〈◊〉 thirty six legions Cimeries is a great marquesse and a strong ruling in the parts of Aphâ—â—ca he teacheth perfectly grammar logick and rhetorick he discovereth treasures and things hidden he bringeth to passe that a man shall seem with expedition to be turned into a souldier he rideth upon a 〈◊〉 black horse and ruleth twenty legions Amy is a great president and appeareth in a flame of fire but having taken mans shape he maketh one marvellous in astrology and in all the liberall sciences he procureth excellect familiars he bewrayeth treasure preserved by spirits he hath the government of thirty six legions 〈◊〉 is partly of the order of angels partly of potestates he hopeth after a thousand two hundreth years to returne to the seventh throne which is not credible Flauros is a strong duke is seen in the forme of a terrible strong leopard in humane shape he sheweth a terrible countenance and fiery eyeâ—◠〈◊〉 answereth truly and fully of things present past and to come if he 〈◊〉 in a triangle he lyeth in all things and deceiveth in other things and beguileth in other businesses he gladly talketh of divinity and of the creation of the world and of the fall he is constrained by divine â—â—â—tue and so are all divels or spirits to burne and destroy all the conâ—â—â—rors adversaries And if he be commanded he suffereth the conjuroâ—â— to be tempted and he hath legions under him Balam is a great and a terrible king he commeth forth with the heads the first of a bull the second of a man the third of a ram he haâ—â— a serpents taile and flaming eyes riding upon a furious beare and carrying a hawke on his fist he speaketh with a hoarse voice answering perfectly of things present past and to come he maketh man invisible and wise he governeth fourty legions and was of the order of dominitions Allocer is a strong duke and a great he commeth forth like a souldier riding on a great horse he hath a lions face very red and with flaming eyes he speaketh with a big voice he maketh a man wonderfull in astronomy and in all the liberall sciences he bringeth good familiars and ruleth thirty six legions Saleos is a great earle he appeareth as a gallant souldier riding on a crocodile and weareth a dukes crowne peaceable c. Vuall is great duke and a strong he is seen as a great and terrible dromedary but in humane forme he soundeth out in a base voice the Egyptian tongue This man above all other procureth the especiall love of women and knoweth things present past and to come precuring the love of friends and foes he was of the order of potestates and governeth thirty seven legions Haagenti is a great president appearing like a great bull having the wings of a griphen but when he taketh humane shape he maketh a man wise in every thing he changeth all metals into gold and changeth wine and water the one into the other and commandeth as many legions as Zagan Phoenix is a great marquesse appearing like the bird Phoenix having a childs voyce but before he standeth still before the conjuror he singeth many sweet notes Then the exorcist with his companions must beware he give no eare to the melody but must by and by bid him put on humane shape then will he speake marvellously of all wonderfull sciences He is an excellent poet and obedient he hopeth to returne to the seventh throne after a thousand two hundreth yeares and governeth twenty legions Sâ—olas is a great prince appearing in the forme of a night-raven before the exorcist he taketh the image and shape of a man and teacheth astronomy absolutely understanding the vertuâ—s of herbs and pretious stones there are under him twenty six legions ¶ Note that a legion is 6666. and now by Multiplication count how many legions dâ—e arise out of every particular ✚ Secretum secretorum The secret of secrets Tu operus sis secretus horum Thou that workst them be secret in them CHAP. III. The houres wherein principall divels may be bound to wit raised and restrained from doing of hurt A Maymon king of the east Corson king of the south Zimimar king of the north Goap king and prince of the west may be bound from the third houre till noone and from the ninth houre till evening Marquesses may be bound from the ninth houre till compline and from compline till the end of the day Dukes may be bound from the first houre till noone and cleare weather is to be observed Prelates may be bound in any houre of the day Knights from day dawning till sunne rising or from evensong till the sunne set A President may not be bound in any houre of the day except the king whom he obayeth be invocated nor in the shutting of the evening Counties or earâ—â— may be bound at any houre of the day so it be in the woods or â—elâ— where men resort not CHAP. IV. The forme of adjuring or citing of the spirits aforesaid to arise 〈◊〉 appeare WHen you will have any spirit you must know his name and 〈◊〉 you must also fast and be cleane from all pollution three or foâ—â— dayes before so will the spirit be the more obedient unto you 〈◊〉 make a circle and call up the spirit with great intention and boâ—â— a ring in your hand rehearse in your owne name and your company for one must alwayes be with you this prayer following and â—o spirit shall annoy you and your purpose shall take effect And note 〈◊〉 this agreeth with popish charmes and conjurations In the name of our Lord Iesus Christ the ✚ father ✚ and the sone and the Holy ghost ✚ holy trinity and unseparable unity I call upon them that thou mayest be my salvation and defense and the protection of the body and soule and of all my goods through the vertue of thy holy cross and through the vertue of thy passion I beseech thee O Lord Jesus Christ by the merits of thy blessed mother S. Mary and of all thy saints thou give me grace and divine power over all the wicked spirits 〈◊〉 which of them soever I do call by name they may come by and by 〈◊〉 every coast and accomplish my wil that they neither be hurtfull nor 〈◊〉 full unto me but rather obedient and diligent about me And through vertue streightly commanding them let them fulfill my commandement Amen Holy holy holy Lord God of sabbaoth which wilt come to 〈◊〉 the quicke and the dead thou which art A and Ω first and last King of kings and Lord of lords Ioth Aglanabrath El Abiel Anathiel 〈◊〉 Sedonel Grayes Heli Messias Tolimi Elias Ischeros 〈◊〉 Imas By these thy holy names and by all
distinguished A day naturall is the space of foure and twenty houres accounting the night withall and beginneth at one of the clocke after midnight An artificiall day is that space of time which is betwixt the rising and falling of the ☉ c. All the rest is night 〈◊〉 beginneth at the ☉ rising Hereafter followeth a table shewing how the day and the night is divided by houres and reduced to the regiment of the planets The division of the day and the planetary regiment The division of the night and the planetary regiment CHAP. VII The characters of the angels of the seven days with their names of figures scales and periapts These figures are called the scales of the earth without the which no spirit will appeare except thou have them with thee CHAP. VIII An experiment of the dead FIrst fast and pray three dayes and abstaine thee from all filthynesse go to one that is new buried such a one as killed himselfe or destroyed himselfe willfully or else get thee promise of one that shall be hanged and let him sweare an oath to thee after his body is dead that his spirit shall come to thee and do thee true service at thy commandements in all dayes houres and minuts And let no persons see thy doings but thy fellow And about eleven a clocke in the night goe to the place where he was buried and say with a bold faith and hearty desire to have the spirit come that thou doest call for thy fellow having a candle in his left hand and in his right hand a crystall stone and say these words following the master having a hazell wand in his right hand and these names of God written thereupon Tetragrammaton ✚ Adonay ✚ Agla ✚ Craton ✚ Then strike three strokes on the ground and say Arise N. Arise N. Arise N. I conjure thee spirit N. by the resurrection of our Lord Jesu Christ that thou do obey to my words and come unto me this night verily and truly as thou beleevest to be saved at the day of judgement And I will swear to the an oath by the perill of my soule that if thou wilt come to me and appeare to me this night and shew me true visions in this crystall stone and fetch me the fairie Sibylia that I may talke with her visibly and she may come before me as the conjuration leadeth and in so doing I will give thee an almesse deed and pray for thee N. to my Lord God whereby thou mayest be restored to thy salvation at the resurrection day to be received as one of the elect of God to the everlasting glory Amen The master standing at the head of the grave his fellow having in his hands the candle and the stone must begin the conjuration as followeth and the spirit will appeare to you in the crystall stone in a faire forme of a child of twelve yeares of age And when he is in feele the stone and it will be hot and feare nothing for he or she will shew many delusions to drive you from your worke Feare God but feare him not This is to constraine him as followeth I conjure thee spirit N. by the living God the true God and by the holy God and by their vertues and powers which have created both thee and me and all the world I conjure thee N. by these holy names of God Tetragrammaton ✚ Adonay ✚ Algramay ✚ Saday ✚ Sabaoth ✚ Plaâ—â—both ✚ Panthon ✚ Craton ✚ Neupuraton ✚ Deus ✚ Homo ✚ Omnipotens ✚ Simpiternus ✚ Ysus ✚ Terra ✚ Vnigeniius ✚ Salvator ✚ Via ✚ Vita ✚ Manus ✚ Fons ✚ Origo ✚ Filius ✚ And by their vertues and powers and by all their names by the which God gave power to man both to speak or think so by their vertues and powers I conjure thee spirit N. that now immediately thou doe appeare in this crystall stone visibly to me and to my fellow without any tarrying or deceipt I conjure thee N. by the excellent name of Jesus Christ A and Ω the first and the last For this holy name of Jesus is above all names for in this name of Jesus every knee doth bow and obey both of heavenly things earthly things and infernall And every tongue doth confesse that our Lord Jesus Christ is in the glory of the Father neither is there any other name given to man whereby he must be saved Therefore in the name of Jesus of Nazareth and by his nativity resurrection and ascension and by all that appertaineth unto his passion and by their vertues and powers I conjure the spirit N. that thou doe appeare visible in this crystall stone to me and to my fellow without any dissimulation I conjure thee N. by the blood of the innocent lambe Jesus Christ which was shed for us upon the crosse for all those that doe beleeve in the vertue of his bloud shall be saved I conjure thee N. by the vertues and powers of all the royall names and words of the living God of me pronounced that thou be obedient unto me and to my words rehearsed If thou refuse this to doe I by the holy trinity and by their vertues and powers doe condemne thee thou spirit N. into the place where there is no hope of remedy or rest but everlasting horror of paine there dwelling and a place where there is pain upon pain dayly horribly and lamentably thy pain to be there augmented as the starres in the heaven and as the gravell or sand in the Sea except thou spirit N. doe appeare to me and to my fellow visibly immediately in this crystall stone and in a fair form and shape of a childe of twelve yeares of age and that thou alter not thy shape I charge thee upon pain of everlasting condemnation I conjure thee spirit N. by the golden girdle which girdeth the loins of our Lord Jesus Christ so thou spirit N. be thou bound into the perpetuall paines of hell fire for thy disobedience and unreverent regard that thou hast to the holy names and words and his precepts I conjure thee N. by the two edged sword which Iohn saw proceed out of the mouth of the Almighty and so thou spirit N. be torne and cut in peeces with that sword and to be condemned into everlasting pain where the fire goeth not out and where the worm dyeth not I conjure thee N. by the heavens and by the celestiall city of Ierusalem and by the earth and the sea and by all things contained in them and by their vertues and powers I conjure thee spirit N. by the obedience that thou dost owe unto the principall prince And except thou spirit N doe come and appear visibly in this crystall stone in my presence here immediately as it is aforesaid Let the great curse of God the anger of God the shadow and darknesse of death and of eternall condemnation be upon thee spirit N. for ever and ever
because thou hast denyed thy faith thy health and salvation For thy great disobedience thou art worthy to be condemned Therefore let the divine trinity thrones dominions principats potestats virtutes cherubim and seraphim and all the soules of saints both of men and women condemn thee for ever and be a witnesse against thee at the day of judgement because of thy disobedience And let all creatures of our Lord Jesus Christ say thereunto Fiat fiat fiat Amen And when he is appeared in the crystall stone as is said before bind him with this bond as followeth to wit I conjure thee spirit N. that an appeared to me in this crystall stone to me and to my fellow I conjure thee by all the royall words aforesaid the which did constrain thee to appeare therein and their vertues I charge thee by them all that thou shall not depart out of this crystall stone untill my will being fulfilled thou be licensed to depart I conjure and bind thee spirit N. by that omnipotent God which commanded the angell S. Michaâ—ll to drive Lucifer out of the heavens with a sword of vengeance and to fall from joy to paine and for dread of such paine as he is in I charge thee spirit N. that thou shalt not goe out of the crystall stone nor yet to alter thy shape at this time except I command thee otherwise but to come unto me at all places and in all houres and minutes when and wheresoever I shall call thee by the vertue of our Lord Jesus Christ or by any conjuration of words that is written in this book and to shew me and my friends true visions in this crystall stone of any thing or things that we would see at any time or times and also to goe and fetch me the fairy Sibylla that I may talk with her in all kinde of talk as I shall call her by any conjuration of words contained in this book I conjure thee spirit N. by the great wisdome and divinity of his Godhead my will to fulfill as is aforesaid I charge thee upon pain of condemnation both in this world and in the world to come Fiat fiat fiat Amen I conjure thee spirit N. in this crystall stone by God the father by God the son Jesus Christ and by God the Holy Ghost three persons and one God and by their vertues I conjure thee spirit that thou do goe in peace and also to come again to me quickly and to bring with thee into that circle appointed Sibylia fairie that I may talk with her in those matters that shall be to her honour and glory and so I change thee declare unto her I conjure thee spirit N. by the bloud of the innocent lamb the which redeemed all the world by the vertue thereof I charge thee thou spirit in the crystal stone that thou do declare unto her this message Also I conjure thee spirit N. by all angels and archangels thrones dominations principats potestates virtues cherubim and seraphim and by their vertues and powers I conjure thee N. that thou do depart with speed and also to come again with speed and to bring with thee the fairie Sibylia to appeare in that circle before I doe read the conjuration in this booke seven times Thus I charge thee my will to be fulfilled upon pain of everlasting condemnation Fiat fiat fiat Amen Then the figure aforesaid pinned on thy brest rehearse the words therein and say ✚ Sorthie ✚ Sorthia ✚ Sorthios ✚ then begin your conjuration as followeth here and say I conjure thee Sibylia O gentle virgine of fairies by the mercy of the Holy Ghost and by the dreadfull day of doom and by their vertues and powers I conjure thee Sibylia O gentle virgin of fairies and by all the angels of ♃ and their characters and vertues and by all the spirits of ♃ and ♀ and their characters and vertues and by all the characters that be in the firmanent and by the king and queen of fairies and their vertues and by the faith and obedience that thou bearest unto them I conjure thee Sibylia by the bloud that ran out of the side of our Lord Jesus Christ crucified and by the opening of heaven and by the renting of the Temple and by the darknesse of the Sunne in the time of his death and by the rising up of the dead in the time of his resurrection and by the Virgin Mary Mother of our Lord Jesus Christ and by the unspeakable name of God Tetragrammaton I conjure thee O Sibylia O blessed and beautifull Virgine by all the riall words aforesaid I conjure thee Sibylia by all their vertues to appeare in that circle before me visible in the form and shape of a beautifull woman in a bright and white vesture adorned and garnished most fair and to appeare to me quickly without deceit or tarrying and that thou faile not to fulfill my will and desire effectually For I will choose thee to be my blessed virgin and will have common copulation with thee Therefore make hast and speed to come unto me and to appear as I have said before To whom be honor and glory for ever ever Amen The which done and ended if thee come not repeat the conjuration till they doe come for doubtlesse they will come And when shee is appeared take your censers and incense her with frankincense then bind her with the bond as followeth I doe conjure thee Sibylia by God the Father God the Son and God the Holy Ghost three persons and one God and by the blessed virgine Mary mother of our Lord Jesus Christ and by all the whole and holy company of heaven and by the dreadfull day of doome and by all angels and archangels thrones dominations principates potestates virtutes cherubim and seraphim and their vertues and powers I conjure thee and binde thee Sibylia that thou shalt not depart out of the circle wherein thou art appeared nor yet to alter thy shape except I give thee licence to depart I conjure thee Sibylia by the bloud that ran out of the side of our Lord Jesus Christ crucified and by the vertue hereof I conjure thee Sibylia to come to me and to appeare to me at all times visibly as the conjuration of words leadeth written in this book I conjure thee Sibylia O blessed Virgine of fairies by the opening of heaven and by the renting of the Temple and by the darknesse of the Sun at the time of his death and by the rising of the dead in the time of his glorious resurrection and by the unspeakable name of God ✚ Tetragrammaton ✚ and by the king and queen of fairies and by their vertues I conjure thee Sibylia to appeare before the conjuration be read over four times and that visibly to appeare as the conjuration leadeth written in this book and to give mee good counsell at all times and to come by treasures hidden in the earth and all other things
to thee N. and to appeare to thee N. in any crystall stone glasse or other mirror and so to take it for my resting place And that so soone as my spirit is departed out of my body straightway to be at your commandements and that in and at all days nights houres and minutes to be obedient unto thee N. being called of the eâ—by the vertue of our Lord Jesuâ— Christ and our of hand to have common talke with thee at all times and in all houres and minutes to open and declare to thee N. the truth of all things present past and to come and how to worke the magick art and all other noble sciences under the throne of God If I do not performe this oath and promise to thee N. but doe flie from any part thereof then to be condemned for ever and ever Amen Also I N. do sweare to thee by God the Holy ghost and by the great wisedome that is in the divine Godhead and by their vertues and by all the holy angels archangels thrones dominations principats poteslaus virtutes cherubim and seraphim and by all their vertues do I N. sweare and promise thee to be obedient as is rehearsed And here for a witnesse do I N. give thee N. my right hand and do plight thee my faith and troth as God me helpe and holydome And by the holy contents in this booke do I N. sweare that my spirit shall be thy true servant all the dayes of thy life as is before rehearsed and here for a witnesse that my spirit shal be obedient unto thee N. and to those bonds of words that be written in this N. before the bonds of words shall be rehearsed thrise else to be damned for ever and thereto say all faithfull soules and spirits Amen Amen Then let him sweare this oath three times and at every time kisse the book and at every time make marks to the bond Then perceiving the time that he will depart get away the people from you and get or take your stone or glasse or other thing in your hand and say the Pater noster Ave and Credo and this prayer as followeth And in all the time of his departing rehearse the bonds of words and in the end of every bond say oftentimes Remember thine oath and promise And bind him strongly to thee and to thy stone and suffer him not to depart reading thy bond 24. times And every day when you do call him by your other bond bind him strongly by the first bond by the space of 24. dayes apply it and thou shalt be made a man for ever Now the Pater noster Ave and Credo must be said and then the prayer immediately following O God of Abraham God of Isaac God of Iacob God of Tobias â—he which diddest deliver the three children from the hot burning oven Sidrac Misac and Abednago and Susanna from the false crime and Daniel from the lions power even so O Lord omnipotent I beseech thee for thy great mercy sake to helpe me in these my works and to deliver me this spirit of N. that he may be a true subject unto me N. all the dayes of my life and to remaine with me and with this N. all the dayes of my life O glorious God Father Sonne and Holy ghost I beseech thee to help me at this time and to give me power by thy holy name merits and vertues wherby I may conjure and constraine this spirit of N. that he may be obedient unto me and may fulfill his oath and promise at all times by the power of all thine holinesse This grant O Lord God of hosts as thou art righteous and holy and as thou art the word and the word God the beginning and the end sitting in the thrones of thine everlasting kingdomes and in the divinity of thine everlasting Godhead to whom be all honour and glory now and for ever and ever Amen Amen CHAP. XVIII A bond to binde him to thee and to thy N. as followeth IN conjure and constraine the spirit of N. by the living God by the true God and by the holy God and by their vertues and powers I conjure and constraine the spirit of thee N. that thou shalt not ascend nor descend out of thy body to no place of rest but onely to take thy resting place with N. and with this N. all the dayes of my life according to thine oath and promise I conjure and constraine the spirit of N. by these holy names of God ✚ Tetragrammaton ✚ Adonay ✚ Agla ✚ Saday ✚ Sabaoth ✚ planabothe ✚ panthon ✚ craton ✚ vcupmaton ✚ Deus ✚ homo ✚ omnipotens ✚ sempiternus ✚ ysus ✚ terra ✚ unigenitus ✚ salvator ✚ via ✚ vila ✚ manus ✚ sons ✚ origo ✚ filius ✚ and by their vertues and powers I conjure and constraine the spirit of N. that thou shalt not remaine in the fire nor in the water in the aier nor in any privy plaâ—e of the earth but onely with me N. and with this N. all the dayes of my life I charge the spirit of N. upon paine of everlasting condemnation remember thine oath and promise Also I conjure the spirit of N. and constraine thee by the excellent name of Jesus Christ A and Ω the first and the last for this holy name of Jesus is above all names for unto it all knees doe bow and obey both of heavenly things earthly things and infernals Nor is there any other name given to man whereby we have any salvation but by the name of Iesus Therefore by the name and in the name of Jesus of Nazareth and by his nativity resurrection and ascension and by all that appertaineth to his passion and by their vertues and powers I do conjure and constraine the spirit of N. that thou shalt not take any resting place in the ☉ not in the ☽ nor in ♄ nor in ♃ nor in ♂ nor in ♀ nor in ☿ nor in any of the twelve signes nor in the concavity of the clouds nor in any other privie place to rest or stay in but onely with me N. or with this N. all the dayes of my life If thou be not obedient unto me according to thine oath and promise I N. do condemne the spirit of N. into the pit of bell for ever Amen I conjure and constraine the spirit of N. by the bloud of the innocent lambe Jesus Christ the which was shed upon the crosse for all those that do obey into it and beleeve in it shall be saved and by vertue thereof and by all the aforesaid riall names and words of the living God by me pronounced I do conjure and constraine the spirit of N. that thou do be obedient unto me according to thine oath and promise If thou refuse to do as is aforesaid I N by the holy Trinity and by his vertue and power do condemne the spirit of N. into the place whereas there is no
salt by God by the God ✚ that liveth by the true ✚ God by the holy ✚ God which by Elizaeus the prophet commanded that thou shouldest be throwne into the water that it thereby might be made whole sound that thou salt here let the preist looke upon the salt maist be conjured for the health of all beleevers and that thou be to all that take thee health both of body and soule and let all phantasies and wickednesse or diabolicall craft or deceipt depart from the place whereon it is sprinkled as also every uncleane spirit being conjured by him that judgeth both the quick and the dead by fire Resp. Amen Then followeth a prayer to be said without Dominus vobiscum bet yet with Oremus as followeth ¶ Oremus Almighty and everlasting God we humbly desire thy clemency here let the pâ—eist looke upon the salt that thou wouldest vouchsafe through thy piety to bl ✚ esse and sanc ✚ tifie this creature of salt which thou hast given for the use of mankind that it may be to all that receive it health of mind and body so as whatsoever shall be touched thereby or sprinkled therewith may be void of all uncleannesse and all resistance of spirituall iniquity through our Lord Amen What can be made but a conjuration of these words also which are written in the canon or rather in the saccaring of masse This holy commixtion of the body and bloud of our Lord Jesus Christ let it be made to me and to all the receivers thereof health of mind and body and a wholesome preparative for the deserving receiving of everlasting life through our Lord Iesus Amen CHAP. XXVIII That popish priests leave nothing unconjured a fomre of exorcisme for incense ALthough the papists have many conjurations so as neither water nor fire nor bread nor wine nor wax nor tallow nor church nor churchyard nor altar nor altar cloth nor ashes nor coales nor bells nor bell ropes nor copes nor vestmenâ—s nor oile nor salt nor candle nor candlesticke nor beds nor bedstaves are without their forme of conjuration yet I will for brevity let all passe and end here with incense which they do conjure in this sort ✚ I conjure thee most filthy and horible spirit and every vision of our enemie c that thou go and depart from out of this creature of frankincense with all thy deceipt and wickednesse tâ—at this creature may be sanctified and in the name of our Lord ✚ Jesus ✚ Christ ✚ that all they that taste touch or smell the same may receive the virtue and assistance of the Holy ghost so as wheresoever this incense or frankincense shall remaine that there thou in no wise be so bold as to approach or once presume or attempt to hurt but what uncleane spirit so ever thou be that thou with all thy crast and subtilty avoid and depart being conjured by the name of God the father almighty c. And that wheresoever the sume or smoke thereof shall come every kind and sort of divels may be driven away and expelled â—â— they were at the increase of the liver of fish which the archangell Raphael made c. CHAP. XXIX The rules and lawes of popish Exorcists and other conjurors all one with a confutation of their whole power how S. Martine conjured the divell THe papists you see have their certaine generall rules and lawes as to abstaine from sinne and to fast as also otherwise to be cleane from all pollutions c and even so likewise have the other conjurors Some will say that papists use divine service and prayers even so do common conjurors as you see even in the same papisticall forme no whit swarving from theirs in faith and doctrine nor yet in ungodly and unreasonable kinds of petitions Me thinks it may be a sufficient argument to overthrow the calling up and miraculous workes of spirits that it is written God only knoweth and sâ—aâ—cheth the hearts and only worketh great wonders The which argument being prosecuted to the end can never be answered in so much as that divine power is required in that action And if it be said that in this conjuration we speake to the spirits and they heare us and therefore need not know our thoughts and imaginations I first aske them whether king Baell or Amoimon which are spirits raigning in the furthest regions of the east as they say may heare a conjurors voyce which calleth for them being in the extreamest parts of the west there being such noises interposed where perhaps also they may be busie and set to worke on the like affaires Secondly whether those spirits be of the same power that God is who is every where filling all places and able to heare all men at one instant c. Thirdly whence commeth the force of such words as raise the dead and command divels If sounds do it then may it be done by a taber and a pipe or any other instrument that hath no life If the voyce do it then may it be done by any beasts or birds If words then a parret may do it If in mans words only where is the force in the the first second or third syllable If in syllables then not in words If in imaginations then the divell knoweth our thoughts But all this stuffe is vaine and fabulous It is written All the generations of the earth were healthfull and there is no poyson of destruction in them Why then do they conjure holsome creatures as salt water c where no divels are God looked upon all his works and saw they were all good What effect I pray you had the 7. sonnes of Sceva which is the great objection of witchmongers They would needs take upon them to conjure divels out of the possessed But what brought they to passe Yet that was in the time whilest God suffered miracles commonly to be wrought By that you may see what conjurors can do Where is such a promise to conjurors or witches as is made in the Gospell to the faithfull where it is written In my name they shall cast out divels speake with new tongues if they shall drinke any deadly thing it shall not hurt them they shall take away serpents they shall lay hands on the sicke and they shall recover According to the promise this grant of miraculous working was performed in the primitive church for the confirmation of Christs doctrine and the establishing of the Gospell But as in another place I have proved the gift thereof was but for a time and is now ceased neither was it ever made to papist witch or conjuror They take upon them to call up and cast out divels and to undoe with one divell that which another divell hath done If one divell could cast out another it were a kingdome divided and could not stand Which argument Christ himselfe maketh and therefore I may the mâ—re boldly say even with Christ that they have no such
fascination and witchcraft by malicious and angry eies unto displeasure so are there witching aspects tending contrari wise to love or at the least to the procuring of good will and liking For if the fascination or witchcraft be brought to passe or provoked by the desire by the wishing and coveting of any beautifull shape or savour the venome is strained through the eyes though it be from a far and the imagination of a beautiful forme resteth in the heart of the lover and kindleth the fire wherewith it is afflicted And because the most delicate sweet and tender bloud of the beloved doth there wander his countenance is there represented shining in his owne bloud and cannot there be quiet and is so haled from thence that the bloud of him that is wounded reboundeth and slippeth into the wounder according to the saying of Lucretius the poet to the like purpose and meaning in these verses Idque petit corpus mens unde est saucia amore Namque omnes plerunque cadunt in vulnus illâ—m Emicat in parlem sanguis unde icimur ictu Et si cominus est os tum rubor occupat humor And to that body t is rebounded From whence the mind by love is wounded For in a manner all and some Into that wound of love do come And to that part the bloud doth flee From whence with stroke we striken bee If hard at hand and near in place Then ruddie colour fils the face Thus much may seem sufficient touching this matter of natural magick whereunto though much more may be annexed yet for the avoiding of tediousnesse and for speedier passage to that which remaineth I will break off this present treatise And now somewhat shal be said conâ—erning divels and spirits in the discourse following A Discourse upon divels and spirits and first of Philosophers opinions also the manner of their reasoning hereupon and the same confuted CHAP. I. THere is no question nor theme saith Hierome Cardons so difficult to deal in nor so noble an argument to dispute upon as this of divels and spirits For that being confessed or doubted of the eternity of the soul is either affirmed or denied The heathen philosophers reason hereof amongst themselves in this sort First they that maintain the perpetuity of the soul say that if the soul died with the body to what end should men take pains either to live wel or die wel when no reward for vertue nor punishment for vice insueth after this life the which otherwise they might spend in ease and security The other sort say that vertue and honesty is to be pursued Nou spe praemii sed virtutis amore that is Not for hope of reward but for love of vertue If the soul live ever say the other the least portion of life is here And therefore we that maintain the perpetuity of the soul may be of the better comfort and courage to sustain with more constancy the losse of children yea and the losse of life it self whereas if the soul were mortal all our hope and felicity were to be placed in this life which many Atheists I warrant you at this day do But both the one and the other missed the cushion For to do any thing without Christ is to weary our selves in vain sith in him only oâ—â— corruptions are purged And therefore the folly of the Gentiles that place Summum bonum in the felicity of the body or in the happinesse or pleasures of the mind is not only to be derided but also abhorred For both our bodies and mindes are intermedled with most miserable calaâ—â—ties and therefore therein cannot consist perfect felicity But in the word of God is exhibited and offered unto us that hope which is mos◠〈◊〉 absolute sound and sincere not to be answered or denyed by the judgement of philosophers themselves For they that preferre temperance before all other things as Summum bonum must needs see it to be but a witnesse of their natural calamity corruption and wickednesse and that it serveth for nothing but to restrain the dissolutenesse which hath place in their mindes infected with vices which are to be bridled with such corrections yea and the best of them all faileth in some point of modesty Wherefore serveth our philosophers prudence but to provide for their owne folly and misery whereby they might else be utterly overthrown And if their nature were not intangled in errors they should have no need of such circumspection The justice whereof they speake serveth but to keepe them from ravine theft and violence and yet none of them all are so just but that the very best and uprightest of them fall into great infirmities both doing and suffering much wrong and injury And what is their fortitude but to arme them to endure misery griefe danger death it selfe But what happinesse or goodnesse is to be reposed in that life which must be waited upon with such calamities and finally must have the helpe of death to finish it I say if it be so miserable why do they place Summum bonum therein S. Paul to the Romans sheweth that it cannot be that we should attaine to justice through the morall and naturall actions and duties of this life because that never the Jewes nor the Gentiles could expresse so much in their lives as the very law of nature or of Moses required And therefore he that worketh without Christ doth as he that reckoneth without his host CHAP. II. Mine owne opinion concerning this argument to the disproofe of some writers hereupon I For my part do also thinke this argument about the nature and substance of divels and spirits to be so difficult as I am perswaded that no one author hath in any certaine or perfect sort hitherto written thereof In which respect I can neither allow the ungodly and prophane sects and doctrines of the Sadduces and Peripateticks who deny that there are any divels or spirits at all nor the fond and superstitious â—reatise of Plato Proclus Plotinus Porphyâ—ie or yet the vaine and absurd opinions of Psellus Nider Sprenger Cumanus Bodin Michael Andreas Ianus Matchaeus Laurentius Ananias Iamblichus c who with many others write so ridiculously in these matters as if they were babes fraied with bugges some affirming that the soules of the dead become spirits the good to be angels the bad to be divels some that spirits or divels are onely in this life some that they are men some that they are women some that divels are of such gender as they lift themselves some that they had no beginning nor shall have ending as the Manichees maintaine some that they are mortall and die as Plutarch affirmeth of Pan some that they have no bodies at all but receive bodies according to their phantasies and imaginations some that their bodies are given unto them some that they make themselves Some say they are wind some that
spirits whisper in our minds and yet not speaking so lowd as our eares may heare them but in such sort as our soules speake togâ—ther when they are dissolved making an example by lowd speaking a farre oft a comparison of soft whispering neere hand so as the divell entreth so neere to the mind as the eare need not heare him and that every part of a divell or spirit seeth heareth and speaketh c. But herein I will beleeve Paul better then Psellus or his monke or the monks divell For Paul saith if the whole body were an eye where were hearing If the whole body where hearing where were smelling c. Whereby you may see what accord is betwixt Gods word and witchmongers The papists proceed in this matter and say that these spirits use great knavery and unspeakeable bawdery in the breach and middle parts of man and woman by tickling and by other lecherous devices so that they fall jumpe in judgement and opinion though very erroniously with the foresaid Psellus of whose doctrine also this is a parcell to wit that these divels hurt not cattell for the hate they beare unto them but for love of their naturall and temperate heate and moisture being brought up in deepe dry and cold places mary they hate the heate of the sun and the fire because that kind of heate drieth too fast They throwe down stones upon men but the blowes thereof doe no harm to them whom they hit because they are not cast with any force for saith he the divell have little and small strength so as these stones do nothing but fray and terrifie men as scarecrowes do birds out of the corne fields But when these divels enter into the pores then do they raise wonderfull tumults in the body and mind of man And if it be a subterrene divell 〈◊〉 doth writhe and bow the possessed and speaketh by him using the spirit of the patient 〈◊〉 his instrument But he saith that when Lucifugus possesseth a man 〈…〉 him dumbe and as it were dead and these be they that are cast out saith he only by fasting and prayer The same Psellus with his mates Bodin and the penners of M. Maâ— and others do find fault with the physitians that affirm such infirmities to be curable with diet and not by inchantments saying that physitians do only attend upon the body and that which is perceiveable by outward sense and that as touching this kind of divine philosophy they have no skill at all And to make divels and spirits seeme yet more corporall and terrene he saith that certaine divels are belonging to certaine countries and speake the languages of the same countries and none other some the Assyrian some the Chaldaean and some the Persian tongue and that they feele stripes and feare hurt and specially the diâ—t of the sword in which respect conjurors have swords with them in their circles to terrifie them and that they change shapes even as sodainly as men doe change colour with blushing fear anger and other moods of the mind He saith yet further that there be brute beasts among them and yet divels and subject to any kind of death insomuch as they are so foolish as they may be compared to flies fleas and wormes who have no respect to any thing but their food not regarding or remembring the hole from out of whence they came last Marry divels compounded of earth cannot often transform themselves but abide in someone shape such as they best like and most delight in to wit in the shape of birds or women and therefore the Greeks call them Nâ—idas Noreidas and Dreidas in the feminine gender which Dreidae inhabited as some write the Islands beside Scotland called Druidae which by that means had their denomination and name Other divels that dwell in dryer places transforme themselves into the masculine kind Finally Psellus saith they know our thoughts and can prophesie of things to come His definition is that they are perpetuall mindes in a passible body To verify these toies he saith that he himself saw in a certain night a man brought up by Aletus Libius into a mountain and that hee took an hearb and spat thrice into his mouth and annointed his eyes with a certain ointment so as thereby he saw great troops of divels and perceived a crow to flie into his mouth and since that houre he could prophesie at all times saving on Good-friday and Easter-sunday If the end of this tale were true it might not only have satisfied the Greek-church in keeping the day of Easter together with the church of Rome but might also have made the pope that now is content with our Christmas and Easter day and not to have gathered the minutes together and reformed it so as to shew how falsly he and his predecessors whom they say could not erre hath observed it hitherto And truly this and the dansing of the sun on Easter day morning sufficiently or rather miraculously proveth that computation which the pope now beginneth to doubt of and to call in question CHAP. V. The opinion of Fascius Cardanus touching spirits and of his familiar divell FAscius Cardanus had as he himself and his son Hierome Cardanus report a familiar divell consisting of the fiery element who so long as he used conjuration did give true answers to all his demands but when he burned up his book of conjurations though he resorted still unto him yet did he make false answers continually He held him bound twenty and eight years and loose five years And during the time that he was bound he told him that there were many divels or spirits He came not alwayes alone but sometimes some of his fellows with him He rather agreed with Psellus then with Plato for he said they were begotten 〈◊〉 died and lived long but how long they told him not howbeit as he might conjecture by the divels face who was 42 years old and yet appeared very young he thought they lived two or three hundred yeares and they said that their soules and ours also died with their bodies They had schooles and universities among them but he conceived not that any were â—o dull headed as Psellus maketh them But they are very quick in credit that beleeve such fables which indeed is the ground-worke on witchcraft and conjuration But these histories are so grosse and palâ—pable that I might be thought as wise in going about to confute them as to answer the stories of Fryer Rush Adam Bell or the golden Legend CHAP. VI. The opinion of Plato concerning spirits divels and angels what sacrifices they like best what they feare and of Socrates his familiar divell PLato and his followers hold that good spirits appear in their own likenesse but that evill spirits appeare and shew themselves in the form of other bodies and that one divell reigneth over the rest as a prince doth in every perfect common-wealth over men Item they obtain their
be by a witch made corporal being by God ordained to a spiritual proportion The cause of this grosse conceipt is that we hearken more diligently to old wives and rather give credit to their fables than to the word of God imagining by the tales they tell us that the divel is such a bulbegger as I have before described For whatsoever is proposed in scripture to us by parable or spoken figuratively or significatively or framed to our grosse capacities c. is by them so considered and expounded as though the bare letter or rather their grosse imaginations thereupon were to be preferred before the true sense and meaning of the word For I dare say that when these blockheads read Iothans parable in the ninth of Judges to the men of Sichem to wit that the trees went out to annoint a king over them saying to the olive tree Reigne thou over us who answered and said Should I leave my fatnesse c. they imagine that the wooden trees walked and spake with a mans voice or else that some spirit entred into the trees and answered as is imagined they did in the idols and oracles of Apollo and such like who indeed have eyes and see not ears and hear not mouthes and speak not c. CHAP. XIII The equivocation of this word spirit how diversly it is taken in the scriptures where by the way is taught that the scripture is not alwayes literally to be interpreted nor yet allegorically to be understood SUch as search with the spirit of wisdome and understanding shal finde that spirits as well good as bad are in scriptures diversly taken yea they shal well perceive that the divel is no horned beast For sometimes in the scriptures spirits and divels are taken for infirmities of the body sometimes for the vices of the minde sometimes also for the gifts of either of them Sometimes a man is called a divel as Iudas in the sixt of Iohn and Peter in the xvi of Matthew Sometimes a spirit is put for the Gospel sometimes for the mind or soul of man sometimes for the will of man his minde and counsell sometimes for teachers and prophets sometimes for zeal towards God sometimes for joy in the Holy-ghost c. And to interpret unto us the nature and signification of spirits we find these words written in the scripture to wit The spirit of the Lord shal rest upon him The spirit of counsel and strength The spirit of wisdome and understanding The spirit of knowledge and the fear of the Lord. Again I will pour out my spirit upon the house of David c. The spirit of grace and compassion Again Ye have not received the spirit of bondage but the spirit of adoption And therefore Paul saith To one is given by the spirit the word of wisdome to another the word of knowledge by the same spirit to another the gift of healing to another the gift of faith by the same spirit to another the gift of prophesie to another the operation of great works to another the discerning of spirits to another the diversity of tongues to another the interpretation of tongues and all these things worketh one and the self same spirit Thus farre the words of Paul And finally Esay saith that the Lord mingled among them the spirit of errour And in another place The Lord hath covered you with a spirit of slumber As for the spirits of divination spoken of in the scripture they are such as was in the woman of Endor the Philippian woman the wench of Westwell and the holy maid of Kent who were indued with spirits or gifts of divination whereby they could make shift to gain money and abuse the people by sleights and crafty inventions But these are possessed of borrowed spirits as it is written in the book of Wisdome and spirits of meer cousenage and deceipt as I have sufficiently proved elsewhere I deny not therefore that there are spirits and divels of such substance as it hath pleased God to create them But in what place soever it be found or read in the scriptures a spirit or divel is to be understood spiritually and is neither a corporall nor a visible thing Where it is written that God sent an evil spirit between Abimelech and the men of Sichem we are to understand that he sent the spirit of hatred and not a bulbegger Also where it is said If the spirit of jealousie come upon him it is as much to say as If he be moved with a jealous minde and not that a corporal divel assaulteth him It is said in the Gospel There was a woman which had a spirit of infirmity 18. years who was bowed together c. whom Christ by laying his hand upon her delivered of her disease Whereby it is to be seen that although it be said that satan had bound her c. yet that it was a sicknesse or disease of body that troubled her for Christs own words expound it Neither is there any word of witchcraft mentioned which some sâ—y was the cause thereof There were seven divels cast out of Mary Magdalen Which is not so grossely understood by the learned as that there were in her just seven corporal divels such as I described before elsewhere but that by the number of seven divels a great multitude and an uncertain number of vices is signified which figure is usual in divers places of the scripture And this interpretation is more agreeable with Gods word than the papisticall paraphrase which is that Christ under the name of the seven divels recounteth the seven deadly sins only Others allow neither of these expositions because they suppose that the efficacy of Christs miracle should this way be confounded as though it were not as difficult a matter with a touch to make a good Christian of a vicious person as with a word to cure the ague or any other disease of a sick body I think not but any of both these cures may be wrought by means in processe of time without miracle the one by the preacher the other by the physitian But I say that Christs work in both was apparently miraculous for with power and authority even with a touch of his finger and a word of his mouth he made the blinde to see the halt to goe the lepers clean the deaf to hear the dead to rise again and the poor to receive the Gospel out of whom I say he cast divels and miraculously conformed them to become good Christians which before were dissolute livers to whom he said Go your wayes and sin no more CHAP. XIV That it pleased God to manifest the power of his Sonne and not of witches by miracles JEsus Christ to manifest his divine power rebuked the winds and they ceased and the waves of water and it was calme which if neither our divines nor physicians can do much
lesse our conjurors and least of all our old witches can bring any such thing to passe But it pleased God to manifest the power of Christ Jesus by such miraculous and extraordinary means providing and as it were preparing diseases that none otherwise could be cured that his sons glory and his peoples faith might the more plainly appear as namely leprosie lunacy and blindnesse as it is apparent in the Gospel where it is said that the man was not stricken with blindnesse for his owne sinnes nor for any offence of his ancestors but that he was made blinde to the intent the works of God should be shewed upon him by the hands of Jesus Christ. But witches with their charmes can cure as witchmongers affirme all these diseases mentioned in the scripture and many other more as the gout the toothach c. which we find not that ever Christ cured As touching those that are said in the Gospel to be possessed of spirits it seemeth in many places that it is indifferent or all one to say He is possessed with a divel or he is lunatick or phrentick which disease in these dayes is said to proceed of melancholy But if every one that now is lunatick be possessed with a real divel then might it be thought that divels are to be thrust out of men by medicines But who saith in these times with the woman of Canaan My daughter is vexed with a divel except it be presupposed that she meant her daughter was troubled with some disease Indeed we say and say truely to the wicked the divel is in him but we mean not thereby that a real divel is gotten into his guts And if it were so I marvel in what shape this reall divel that possesseth them remaineth Entreth he into the body in one shape and into the minde in another If they grant him to be spiritual and invisible I agree with them Some are of opinion that the said woman of Canaan meant indeed that her daughter was troubled with some disease because it is written instead of that the divel was cast out that her daughter was made whole even the selfe same houre According to that which is said in the 12. of Matthew There was brought unto Christ one possessed of a divel which was both blinde and dumbe and he healed him so as he that was blind and dumbe both spake and saw But it was the man and not the divel that was healed and made to speak and see Whereby I say it is gathered that such as were diseased as well as they that were lunatick were said sometimes to be possessed of divels CHAP. XV. Of the possessed with divels HEre I cannot omit to shew how fondly divers writers and namely Iames Sprenger and Henry Institor do gather and note the cause why the divel maketh choice to possesse men at certaine times of the moone which is say they in two respects first that they may defame so good a creature as the moon secondly because the brain is the moistest part of the body The divel therefore considereth the aptnesse and conveniency thereof the moon having dominion over all moist things so as they take advantage thereby tho better to bring their purposes to passe And further they say that divels being conjured and called up appear and come sooner in some certain constellations than in other some thereby to induce men to think that there is some godhead in the starres But when Saul was relieved with the sound of the harp they say that the departure of the divel was by means of the signe of the crosse imprinted in Davids veins whereby we may see how absurd the imaginations and devices of men are when they speak according to their owne fancies without warrant of the word oâ— God But me thinks it is very absurd that Iosiphus affirmeth to wit that the divel should be thrust out of any man by vertue of a root And as vain it is that Aelianus writeth of the magicall hearb Cynospastus otherwise called Aglaphotis which is all one with Salomons root named Raaros as having force to drive out any divel from a man possessed CHAP. XVI That we being not throughly informed of the nature of divels and spirits must satisfie our selves with that which is delivered us in the Scriptures touching the same how this word divell is to be understood both in the singular and plurall number of the spirit of God and the spirit of the divell of tame spirits of Ahab THe nature therefore and substance of divels and spirits because in the scripture it is not so set down as we may certainly know the same we ought to content and frame our selves faithfully to beleeve the words and sense there delivered unto us by the high spirit which is the Holy Ghost who is Lord of all spirits alwayes considering that evermore spirits are spoken of in scripture as of things spirituall though for the help os our capacities they are there sometime more grossely and corporally expressed either in parables or by metaphors than indeed they are As for example and to omit the history of Iob which elsewhere I handle it is written The Lord said Who shall entice Ahab that hee may fall at Ramoth Gilead c. Then came forth a spirit and stood before the Lord and said I will goe entise him And the Lord said Wherewith And he said I will goe and be a lying spirit in the mouth of all his prophets Then he said Goe forth thou shalt prevaile c. This story is here set forth in this wise to bear with our capacities and specially with the capacity of that age that could not otherwise conceive of spirituall things than by such corporall demonstrations And yet here is to be noted that one spirit and not many or diverse did possesse all the false prophets at once Even as in another place many thousand divels are said to possesse one man and yet it is also said even in the self same place that the same man was possessed only with one divell For it is there said that Christ met a man which had a divell and hoe commanded the foul spirit to come forth of the man c. But Calvine saith Where satan or the divell is named in the singular number thereby is meant that power of wickednesse that standeth against the kingdome of justice And where many divels are named in the scriptures we are thereby taught that we must fight with an infinite multitude of enemies lest despising the fewnesse of them we should be more flack to enter into barrell and so fall into security and idlenesse On the other side it is as plainly set down in the scripture that some are possessed with the spirit of God as that the other are endued and bound with the spirit of the divell Yea sometimes we read that one good spirit was put into a great number of personâ— and again
that divers spirits rested in and upon one man and yet no reall or corporall spirit meant As for example The Lord took of the spirit that was upon Moses and put it upon the seventy elders and when the spirit rested upon them they prophesied Why should not this be as substantiall and corporall a spirit as that wherewith the maid in the Acts of the Apostles was possessed Also Elisha intreated Elia that when he departed his spirit might double upon him We read also that the spirit of the Lord came upon Othinel upon Gidcon Ieptha Samson Balaam Saul David Ezekiel Zachary Amasay yea it is written that Caleb had another spirit than all the Israelites beside and in another place it is said that Daniâ—l had a more excellent spirit than any other So as though the spirits as well good as bad are said to be given by number and proportion yet the quality and not the quantity of them is alwayes thereby meant and presuposed Howbeit I must confesse that Christ had the spirit of God without measure as it is written in the Evangelist Iohn But where it is said that spirits can be made tame and at commandment I say to those grosse conceivers of Scripture with Salomon who as they falsly affirme was of all others the greatest conjuror saith thus in expresse words No man is lord over a spirit to retaine a spirit at his pleasure CHAP. VII Whether Spirits and soules can assume bodies and of their creation and substance wherein writers doe extreamly contend and vary SOme hold opinion that spirits and soules can assume and take unto them bodies at their pleasure of what shape or substance they lift of which mind all papists and some protestants are being more grosse than another sort which hold that such bodies are made to their hands Howbeit these doe varie in the elements wherewith these spirituall bodies are composed For as I have said some affirm that they consist of fire some think of air and some of the starres and other celestiall powers But if they be celestiall then as Peter Martyr saith must they follow the circular motion and if they be elementary then must they follow the motions of those elements of which their bodies consist Of air they cannot be for air is Corpus homogeneum so as every part of air is air whereof there can be no distinct members made For an organicall body must have bones sinews veins flesh c. which cannot be made of air Neither as Peter Martyr affirmeth can an airy body receive or have either shape or figure But some ascend up into the clouds where they find as they say diverse shapes and formes even in the air Unto which objection P. Martyr answereth saying and that truly that clouds are not altogether air but have a mixture of other elements mingled with them CHAP. XVIII Certaine popish reasons concerning spirits made of air of day divels and night divels and why the divell loveth no salt in his meat MAny affirm upon a fable cited by M. Mal. that spirits are of air because they have been cut as he saith in sunder and closed presently again and also because they vanish away so suddenly But of such apparitions I have already spoken and am shortly to say more which are rather seen in the imagination of the weak and diseased than in verity and truth Which sights and apparitions as they have been common among the unfaithfull so now since the preaching of the Gospell they are most rare And as among fainthearted people namely women children and sick folks they usually swarmed so among strong bodies and good stomachs they never used to appeare as elsewhere I have proved which argueth that they were only phantasticall and imaginary Now say they that imagine divels and spirits to be made of air that it must needs bee that they consist of that element because otherwise when they vanish suddenly away they should leave some earthy substance behinde them If they were of water then should they moisten the place where they stand and must needs be shed on the floore If they consisted of fire then would they burn any thing that touched them and yet say they Abraham and Lot washed their feet and were neither scalded nor burnt I finde it not in the Bible but in Bodin that there are day divels and night divels The same fellow saith that Deber is the name of that divell which hurteth by night and Cheleb is he that hurreth by day howbeit he confesseth that Satan can hurt both by day and night although it be certain as he saith that he can doe more harm by night than by day producing for example how in a night he slew the first born of Egypt And yet it appeareth plainly in the text that the Lord himself did it Whereby it seemeth that Bodin putteth no difference between God and the divell For further confirmation of this his foolish assertion that divels are more valiant by night than by day he alleadgeth the 104 Psalme wherein is written Thou makest darknesse and it is night wherein all the beasts of the Forrest creep forth the lions roar c. when the sun riseth they retire c. So as now he maketh all beast to be divels or divels to be beasts Oh barbarous blindnesse This Bodin also saith that the divell loveth no salt in his meat for that it is a sign of eternity and used by Gods commandement in all sacrifices abusing the Scriptures which hee is not ashamed to quote in that behalfe But now I will declare how the Scripture teacheth our dull capacities to conceive what manner of thing the divell is by the very names appropriated unto him in the same CHAP. XIX That such divels as are mentioned in the scriptures have in their names their nature and qualities expressed with instances thereof SUch divels are mentioned in the Scriptures by name have in their names their nature and qualities expressed being for the most part the idols of certaine nations idolatrously erected in stead or rather in spight of God For Beelzebub which signifieth the lord of the flies because he taketh every simple thing in his web was an idol or oracle erected at Ekron to whom Ahaziah sent to know whether he should recover his disease as though there had been no God in Israel This divell Beelzebub was among the Jews reputed the principall divell The Grecians called him Pluto the Latines Sumanus quasi summum deorum manium the chief ghost of spirit of the dead whom they supposed to walk by night although they absurdly beleeved also that the soul died with the body So as they did put a difference between the ghost of a man and the soul of a man and so doe our papists howbeit none otherwise but that the soul is a ghost when it walketh on the earth after the dissolution of the body
or appeareth to any man either out of heaven hell or purgatory and not otherwise Nisroch signifieth a delicate tentation and was worshipped by Senacharib in Assyria Tarcat is in English fettered and was the divell or idoll of the Hevites Beelphegor otherwise called Priapus the gapâ—ng or naked god was worshipped among the Moabites Adramelech that is the cloke or power of the king was an idoll at Sâ—pharvais which was a city of the Assyrians Chamos that is feeling or departing was worshipped among the Moabites Dagon that is corn or grief was the idoll of the Philistines Asarte that is a fold or flock is the name of a shee idoll at Sydonia whom Salomon worshipped some think it was Venus Melchom that is a king was an idoll or divell which the sons of Ammoâ— worshipped Sometimes also we find in the scriptures that divels and spirits take their names of wicked men or of the houses or states of abominable persons as Astaroth which as Iosephus saith was the idoll of the Philistines whom the Iews took from them at Salomons commandment and was also worshipped of Salomon Which though it signifie riches flocks c. yet it was once a city belonging to Og the king of Basan where they say the giants dwelt In these respects Astaroth is one of the special divels named in Salomons conjuration greatly imployed by the conjurors I have sufficiently proved in these quotations that these idols are Dii gentium the gods of the Gentiles and then the prophet David may satisfie you that they are divels who saith Dii gentium daemonia sunt The gods of the gentiles are divels What a divell was the rood of grace to be thought but such a one as before is mentioned and described who took his name of his curteous and gratious behaviour towards his worshippers or rather those that offered unto him The idolatrous knavery whereof being now bewrayed it is among the godly reputed a divell rather than a god and so are diverse others of the same stamp CHAP. XX. Diverse names of the divell whereby his nature and disposition is manifested IT hath also pleased God to inform our weak capacities as it were by similitudes and examples or rather by comparisons to understand what manner of thing the divell is by the very names appropriated and attributed unto him in the scriptures wherein sometimes he is called by one name sometimes by another by metaphors according to his conditions Elephas is called in Iob Behemoth which is Bruta whereby the greatnesse and brutishnesse of the divell is figured Leviathan is not much different from Elephas whereby the divels great subtilty and power is shewed unto us Mammon is the covetous desire of mony wherewith the divell overcometh the reprobate c Daemon signifieth one that is cunning or crafty Cacodaemon is perversly knowing All those which in ancient times were worshipped as Gods were so called Diabolus is Calumniator an accuser or a slenderer Satan is Adversarius an adversary that troubleth and molesteth Abaddon a destroyer Legio because they are many Prince of the air Prince of the world A king of the sons of pride A roaring lion An homicide or manslayer a lyer and the father of lies The author of sin A spirit Yea sometimes he is called the spirit of the Lord as the executioner and minister of his displeasure c. Sometimes the spirit of fornication c. And many other like epithets or additions are given him for his name He is also called the angell of the Lord. The cruell angell of Satan The angell of hell The great dragon for his pride and force The red dragon for his bloudinesse A serpent An owl a kite a satyr a crow a pellican a hedghog a griph a stork c. CHAP. XXI That the idols or gods of the Gentiles are divels their divers names and in what affaires their labours and authorities are imployed wherein also the blind superstition of the heathen people is discovered ANd for so much as the idols of the Gentiles are called divels and are among the unlearned confounded and intermedled with the divels that are named in the Scriptures I thought it convenient here to give you â—a note of them to whom the Gentiles gave names according to the offices unto them assigned Penates are the domesticall gods or rather divels that were said to make men live quietly within doores But some think these rather to be such as the Gentiles thought to be set over kingdoms and that Lares are such as trouble private houses and are set to oversee crosse wayes and cities Larvae are said to be spirits that walk only by night Genii are the two angels which they supposed were appointed to wait upon each man Manes are the spirits which oppose themselves against men in the way Daemones were feigned gods by poets as Iupiter Iuno c. Virunculi terrei are such as was Robin Good-fellow that would supply the office of servants specially of maids as to make a fire in the morning sweep the house grind mustard and malt draw water c. these also rumble in houses draw latches goe up and down stairs c. Dii geniales are the gods that every man did sacrifice unto at the day of their birth Tetrici be they that make folk afraid and have such ugly shape which many of our Divines doe call Subterranei Cobali are they that follow men and delight to make them laugh with tumbling juggling and such like toies Virunculi are dwarfs about three handfuls long and doe no hurt but seem to dig in minerals and to be very busie and yet doe nothing Guteli or Trulli are spirits they say in the likenesse of women shewing great kindnesse to all men and hereof it is that we call light women truls Daemones montani are such as work in the minerals and further the worke of the labourers wonderfully who are nothing afraid of them Hudgin is a very familiar divell which will doe no body hurt except hee receive injury but he cannot abide that nor yet be mocked he talketh with men friendly sometimes visibly and sometimes invisibly There goe as many tales upon this Hudgin in some parts of Germany as there did in England of Robin Good-fellow But this Hudgin was so called because he alwayes ware a cap or a hood and therefore I think it was Robin Hood Fryar Rush was for all the world such another fellow as this Hudgin and brought up even in the same school to wit in a kitchen in so much as the selfe same tale is written of the one as of the other concerning the skullian which is said to have been flaih c. for the reading whereof I I referre you to Fryar Rush his story or else to Iohn Wier us De praestigiâ—â— daemonum There were also
quiet Also they never appear to the whole multitude seldome to a few and most commonly to one alone for so one may tell a lie without controlment Also they are oftenest seen by them that are ready to dye as Trasilla saw pope Foelix Vrsine Peter and Paul Galta Romana S. Peter and as Musa the maid saw our Lady which are the most certain appearances credited and allowed in the church of Rome also they may be seen of some and of some other in that presence not seen at all as Vrsine saw Peter and Paul and yet many at that instant being present could not see any such sight but thought it a lie as I doe Michael Andraeas confesseth that papists see more visions than protestants he saith also that a good soul can take none other shape than of a man marry a damned soul may and doth take the shape of a black moor or of a beast or of a serpent or specially of an heretick The christian signs that drive away these evill souls are the crosse the name of Jesus and the relickâ— of saints in the number whereof are holiwater holy bread Agnus Dei c. For Andrew saith that notwithstanding Iulian was an Apostate and a betrayer of a christian religion yet at an extremity with the only sign of the crosse he drave away from him many such evill spirits whereby also he saith the greatest diseases and sicknesses are cured and the forest dangers avoided CHAP. XXIX A confutation of assuming of bodies and of the serpent that seduced Eve THey that contend so earnestly for the divels assuming of bodies and visible shapes do think they have a great advantage by the words uttered in the third of Genesis where they say the divell entered into a serpent or snake and that by the curse it appeareth that the whole displeasure of God lighted upon the poor snake only How those words are to be considered may appear in that it is of purpose so spoken as our weak capacities may thereby best conceive the substance tenor and true meaning of the word which is there set downe in the manner of a tragedie in such humane and sensible forme as wonderfully informeth our understanding though it seem contrary to the spirituall course of spirits and divels and also to the nature and divinity of God himself who is infinite and whom no man ever saw with corporall eyes and lived And doubtlesse if the serpent there had not been taken absolutely nor metaphorically for the divell the Holy-ghost would have informed us thereof in some part of that story But to affirme it sometimes to be a divell and sometimes a snake whereas there is no such distinction to be found or seen in the text is an invention and a fetch me thinks beyond the compasse of all divinity Certainly the serpent was he that seduced Eve now whether it were the divell or a snake let any wise man or rather let the word of God judge Doubtlesse the scripture in many places expoundeth it to be the divell And I have I am sure one wiseman on my side for the interpretation hereof namely Solomon who saith Through envie of the divell came death into the world referring that to the divell which Moses in the letter did to the serpent But a better expositor hereof needeth not than the text it self even in the same place where it is written I will put enmity between thee and the woman and between thy seed and her seed he shall break thy head and thou shalt bruise his heel What christian knoweth not that in these words the mystery of our redemption is comprised and promised Wherein is not meant as many suppose that the common seed of women shall tread upon a sâ—akes head and so break it in pieces c. but that speciall seed which is Christ should be borne of a woman to the utter overthrow of satan and in the redemption of mankinde whose heel or flesh in his members the divell should bruise and assault with continuall attempts and carnall provocations c. CHAP. XXX The objection concerning the divels assuming of the serpents body answered THis word serpent in holy scripture is taken for the divell The serpent was more subtill than all the beasts of the field It likewise signifieth such as be evill speakers such as have slandering tongues also hereticks c. They have sharpned their tongues like serpents It doth likewise betoken the death and sacrifice of Christ as Moses lifted up the serpent in the wildernesse so must the son of man be lifted up upon the crosse Moreover it is taken for wicked men O ye serpents and generation of vipers Thereby also is signified as well a wise as a subtill man and in that sense did Christ himself use it saying Be ye wise as serpents c. So that by this brief collection you see that the word serpent as it is equivocall so likewise it is sometimes taken in the good and sometimes in the evill part But where it is said that the serpent was father of lies author of death and the worker of deceipt me thinks it is a ridiculous opinion to hold that thereby a snake is meant which must be if the letter be preferred before the allegory Truly Calvines opinion is to be liked and reverenced and his example to be embraced and followed in that he offereth to subscribe to them that hold that the Holy-ghost in that place did of purpose use obscure figures that the clear light thereof might be deferred till Christs comming He saith also with like commendation speaking hereof and writing upon this place that Moses doth accommodate and fitten for the understanding of the common people in a rude and grosse stile those things which be there delivereth forbearing once to rehearse the name of satan And further he saith that this order may not be thought of Moses his owne device but to be taught him by the spirit of God for such was saith he in those dayes the childish age of the church which was unable to receive higher or profounder doctrine Finally he saith even hereupon that the Lord hath supplyed with the secret light of his spirit whatsoever wanted in plainnesse and clearnesse of eternall words If it be said according to experience that certain other beasts are farre more subtill than the serpent they answer that it is not absurd to confesse that the same gift was taken away from him by God because he brought destruction to mankind Which is more me thinks than need be granted in that behalfe For Christ saith not Be ye wise as serpents were before their transgression but Be wise as serpents are I would learn what impiety absurdity or offense it is to hold that Moses under the person of poysoning serpent or snake describeth the divell that poysoned Eve with his deceiptfull words and venomous assault Whence cometh it else that the divell is called
Ghost Another treating upon the 〈◊〉 argument proceedeth in this reverent manner The holy spirit is the vertue or power of God quickning nourishing fostering and perfecting all things by whose only breathing it cometh to pass that we both know and love God and become at the length like unto him which spirit is the pledge and earnest penny of grace and beareth witness unto our heartâ— whiles wee cry Abba Father This spirit is called the spirit of God the spirit of Christ and the spirit of him which raised up Jesus from the dead Jesus Christ for that he received not the spirit by measure but in fulness doth call it his spirit saying When the comforter shall come whom I will send even the holy spirit he shall testifie of me This spirit hath divers metaphoricall names attributed thereunto in the Holy Scriptures It is called by the name of water because it washeth comforteth moiestneth softeneth and maketh fruitfull with all godliness and vertues the mindes of men which otherwise would be unclean comfortless hard dry and barren of all goodness whereupon the prophet Isay saith â— I will powre water upon the thirsty and flouds upon the dry ground c. Wherewithall the words of Christ doe agree He that beleeveth in me as saith the scripture out of his belly shall flow rivers of waters of life And elsewhere Whosoever drinketh of the water that I shall give him shall never be more a thirst Other places likewise there be wherein the holy spirit is signified by the name of water and floud as in the 13. of Isay the 29. of Ezech. the 146. Psalme c. The same spirit by reason of the force and vehemency thereof is termed fire For it doth purifie and cleanse the whole man from top to toe it doth burn out the soil and dross of sins and setteth him all in a flaming and hot burning zeal to prefer and further Gods glory Which plainly appeared in the Apostles who when they had received the spirit they spake fiery words yea such words as were uncontrollable in so much as in none â—oâ—e than in them this saying of this prophet Ieremy was verified Nunquid non verba mâ—a sunt quasi ignis Are not my words even as it were fire This was dâ—clared and shewed by those fiery tongues which were seen upon the Apostles after they had reâ—ivâ—d â—â—e holy spirit Moreover this spirit is called annointing or ointment because that as in old time priests and kings were by annointing deputed to their office and charge and so were made fit and serviceable for the same even so the elect are not so much declared as renewed and made apt by the training up of the holy spirit both to live well and also to glorifie God Whereupon dependeth the saying of Iohn And ye have no need that any should teach you but as the same ointment doth teach you It is also called in Scripture The oil of gladness and rejoycing wheâ—eof it is said in the book of Psalmes God even thy God hath anointed thee with the oil of joy and gladness c. And by this goodly and comfortable name of oil in the Scriptures is the mercy of God oftentimes expressed because the nature of that doth agree with the property and quality of this For as oil doth flote and swim above all other liquors so the mercy of God doth surpass and overreach all his works and the same doth most of al disclose it self to miserable man It is likewise called the finger of God that is the might and power of God by the vertue whereof the Apostles did cast out divels to wit even by the finger of God It is called the spirit of truth because it maketh men true and faithfull in their vocation and for that it is the touchstone to try all counterfeit devices of mans braine and all vain sciences prophane practises deceitfull arts and circumventing inventions such as be in generall all sorts of witchcrafts and inchantments within whose number are comprehended all those wherewith I have had some dealing in this my discovery to wit charmes or incantations divinations augury judiciall astrology nativity casting alcumystery conjuration lotshare popery which is meer paltry with diverse other not one whereof no nor all together are able to stand to the triall and examination which this spirit of truth shall and will take of those false and evill spirits Nay they shall be found when they are laid into the balance to be lighter than vanity very drosse when they once come to be tryed by the fervent heat of this spirit and like chaffe when this spirit bloweth upon them driven away with a violent whirlewind such is the perfection integrity and effectuall operation of this spirit whose working as it is manifold so it is marvellous and therefore may and is called the spirit of spirits This spirit withdrawing it selfe from the hearts of men for that it will not inhabit and dwell where sinne hath dominion giveth place unto the spirit of errour and blindnesse to the spirit of servitude and compunction which bireth gnaweth and whetteth their hearts with a deadly hate of the gospell in so much as it grieveth their minds and irketh their ears either to hear or understand the truth of which disease properly the Pharises of old were and the papists even now are sick Yea the want of this good spirit is the cause that many fall into the spirit of perversenesse and frowardnesse into the spirit of giddinesse lying drowâ—â—nesse and dulnesse according as the prophet Isay saith For the Lord hath covered you with a spirit of slumber and hath shut up your eyes and again elsewhere Dominus miscuit in medio c. The Lord hath mingled among them the spirit of giddinesse and hath made Egypt to erre as a drunken man erreth in his vomit as it is said by Paul And their foolish heart was blinded and God gave them over unto their owne hearts lusts Which punishment Moses threatneth unto the Jewes The Lord shall smite thee with madnesse with blindnesse and amazednesse of mind and thou shalt grope at high noon as a blinde man useth to grope c. In some this word Spirit doth signifie a secret force and power wherewith our minds are moved and directed if unto holy things then is it the motion of the holy spirit of the spirit of Christ and of God if unto evill things then is it the suggestion of the wicked spirit of the divell and of satan Whereupon I inferre by the way of a question with what spirit we are to suppose such to be moved as either practise any of the vanities treated upon in this book or through credulity addict themselves thereunto as unto divine oracles or the voice of angels breaking through the clouds We cannot impute this motion unto the good spirit for then they should be able to discerne between the nature of
to enter into such desperate perill to endure such intolerable torments for no gaine or commodity how it comes to passe that witches are overthrowne by their confessions 42 How melancholy abuseth old women and of the effects thereof by sundry examples pag. 43. That voluntary confessions may be untruly made to the undoing of the confessors and of the strange operation of melancholie proved by a familiar and late example p. 45. The strange and divers effects of melancholy and how the same humor abounding in witches or rather old women filleth them ful of marvellous imaginations and that their confessions are not to be credited 46. A confutation of witches confessions especially concerning their league pag. 48. A confutation of witches confessions concerning making of tempests and raine of the natural cause of raine that witches or divels have no power to do such things ibid. What would ensue if witches confessions or witchmongers opinions were true concerning the effects of witchcraft inchantments c. 50 Examples of forein nations who in their warres used the assistance of witches of eybiting witches in Ireland of two archers that shot with familiars pag. 51. Authors condemning the fantasticall confessions of witches and how a popish doctor taketh upon him to disprove the same pag. 52. Witchmongers reasons to prove that witches can worke wonders Bodins tale of a Friseland priest transported that imaginations proceeding of melancholie do cause illusions pag. 53. That the confession of witches is insufficient in civill and common 〈◊〉 to take away life What the sounder divines and decrees of councels determine in this case pag. 54. Of foure capitall crimes objected against witches all fully answered and confuted as frivolons p. 55. A request to such readers as loath to heare or read filthy bawdy matters which of necessity are here to be inserted to passe over eight chapters pag. 56 The fourth Book OF witchmongers opinions concerning evill spirits how they frame themselves in more excellent sort than God made us Pag. 58. Of bawdy Incubus and Succubus and whether the action of venery may be performed betweene witches and divels and when witches first yeelded to Incubus ibid. Of the divels visible and invisible dealing with witches in the way of lechery pag. 60. That the power of generation is both outwardly and inwardly inpeached by witches and of divers that had their genitals taken from them by witches and by the same meanes againe restored ibid. Of bishop Sylvanus his leachery opened and covered againe how maids having yellow haire are most combred with Incubus how maried men are bewitched to use other mens wives and to refuse their owne pag. 62. How to procure the dissolving of bewitched love also to enforce a man how proper so ever he be to love an old hag and of a bawdy tricke of a priest in Gelderland ibid. Of divers saincts and holy persons which were exceeding bawdy and lecherous and by certain miraculous meanes became chast pag. 63. Certaine popish and magicall cures for them that are bewitched in their privities ibid. A strange cure done to one that was molested with Incubus pag. 64. A confutation of all the former follies touching Incubus which by examples and proofes of like stuffe is shewed to be flat knavery wherein the carnall copulation with spirits is overthrowne pag. 65. That Incubus is a naturall disease with remedies for the same besides magicall cures herewithall expressed pag. 69. The censure of G. Chancer upon the knavery of Incubus pag. 67. The fift Book OF transformations ridiculous examples brought by the adversaries for the confirmation of their foolish doctrine Pag. 66. Absurd reasons brought by Bodin such others for confirmation of transformations pag. 71. Of a man turned into an asse and returned againe unto a man by one of Bodins witches S. Augustines opinion thereof pag. 72. A summarie of the former fable with a refutation thereof after due examination of the same pag. 74. That the body of a man cannot be turned into the body of a beast by a witch is proved by strong reasons scriptures and authorites pag. 75. The witchmongers objections concerning Nebuchadnezzar answerred and their error concerning Lycanthropia consuted pag. 77. A speciall objection answered concerning transportations with the consent of diverse writers thereupon pag. 78. The witchmongers objection concerning the history of Iob answered 79. What severall sorts of witches are mentioned in the scriptures how the word witch is there applied pag. 82. The sixt Book THe exposition of this Hebrue word Chasaph wherein is answered the objection contained in Exodus 22. to wit Thou shalt not suffer a witch to live and of Simon Magnus Acts. 8. pag. 84. The place of Deuteronomy expounded wherein are recited all kind of witches also their opinions confuted which hold that they can worke such miracles as are imputed unto them pag 85. That women have used poisoning in all ages more then men and of the inconvenience of poisoning pag. 87. Of divers poisoning practises otherwise called veneficia committed in Italy Genua Millen Wittenberge also how they were discovered and executed pag 88. A great objection answered concerning this kind of witchcraft calâ—ed Veneficium pag. 89. In what kind of confections that witchcraft which is called Veneficium consisteth of love-cups the same confuâ—ed by poets ibid. It is proved by more credible writers that love-cups rather ingender death through venome than love by arâ— and with what toies they destroy cattell procure love p. 92. J. Bodin triumphing against I. Wier is over taken with false â—reeke and false interpretation thereof p. 93. The seventh Booke OF the Hebrue word Ob what it signifieth where it is found of Pythonisses called Ventriloquae who they be and what their practises are experience and examples thereof shewed Pag. 94. How the lewd practise of the Pythonist of Westwell came to light and by whom she was examined and that all her diabolicall speach was but ventriloquie and plaine cousenage which is proved by her owne confession pag. 96. Bodins stuffe concerning the Pythonist of Endor with a true story of a counterfeit Dutchman pag 98. Of the great oracle of Apollo the Pythonist how men of al sorts have been deceived and that even the apostles have mistaken the nature of spirits with an unanswerable argument that spirit can take no shapes pag. 99. Why Apollo was called Pytho wherof those witches were called Pythonists Gregory his letter to the divell pag. 101. Apollo who was called Pytho compared to the Rood of grace Gregories letter to the divell coÌ„fused 102 How diverse great clarkes and good authors have beene abused in this matter of spirits through false reports and by means of their credulity have published lies which are confuted by Aristotle and the scriptures Ibid. Of the witch of Endor and whetler she accomplished the raising of Samuel truly or by deceipt the opinion of some Divines hereupon p. 103. That Samuel was not raised indeed and how
to nothing ibid. How to convey with words or charmes the corn contained in one boxe into another pag. 240. Of another boxe to convert wheat into flower with words c. ibid. Of diverse petty juggling knackes ibid. Tr burne a thred and to make it whole againe with the ashes thereof pag. 241. To cut a lace asunder in the middest and to make it whole again ibid. How to pull laces innumerable out of your mouth of what colour or length you liâ—t and never any thing seen to be therein pag. 242. How to make a book wherein you shall shew every leaf therein to be white black blew red yellow green c. ibid. Desperate or dangerous juggling knacks wherein the simple are made to think that a seely juggler with words can hurt and help kill and revive any creature at his pleasure and first to kill any kind of pullen and to give it life again pag. 244. To eat a knife and to fetch it out of any other place ibid. To thrust a bodkin into your head without hurt ibid. To thrust a bodkin through your tongue and a knife through your arme a pitiful sight without hurt or danger pag. 245. To thrust a piece of lead into one eye and drive it about with a stick between the skin and flesh of the forehead until it be brought to the other eye and there thrust out ibid. To cut halfe your nose asunder and to heal it again presently without any salve ibid. To put a ring through your cheeke pag. 246. To cut off ones head and to lay it in a platter c. which the iuglers call the decollation of Iohn Baptist. ibid. To thrust a dagger or bodkin into your guts very strangely and to recover immediatly pag. 247. To draw a cord through your nose mouth or hand so sensible as it is wonderfull to see ibid. The conclusion wherein the reader is referred to certaine patterns of instruments wherewith diverse feats here specified are to be executed pag. 248. The xiiii Book OF the art of Alcumystry of their words of art and devises to bleare mens eies to procure credit to their profession Pag. 249. The Alcumysters drift the Canons yeomans tale of alcumystical stones and waters pag. 250. Of a yeoman of the country cousened by an Alcumyst pag. 254. A certaine king abused by an Alcumist and of the kings foole a prety jest pag. 252. A notable story written by Erasmus of two Alcumysts also of longation and curtation ibid. The opinion of divers learned men touching the â—â—lly of Alcumystry pag. 260. That vaine and deceitfull hope is a great cause why men are seduced by this alluring art and â—hat their labours therein are bootlesse c. pag. 261. A continuation of the former matter with a conclusion of the same p 262. The xv Book THe exposition of Iidoni and where it is found whereby the whole art of consuration is deciphered Pag 265. An inventary of the names shapes powers government and effects of divels and spirits of their severall sâ—igniorities and degrees a strange discourse worth the reading p. 266. The houres wherein poincipall divels may be bound to wit raised and restrained from doing of hurt p. 277. The sorme of adjuring or citing of the spirits aforesaid to arise and appeare pag 278. A confutation of the manifold vanities contained in the precedent chapters specially of commanding of devils pag. 279. The names of the planets their characters together with the twelve signes of the zodiake their dispositions aspects and government with other observations pag. 281. The twelve signes of the zodiake their characters and denominations c. ibid. Their dispositions or inclinations 282. The disposition of the planets pag. 282. The aspects of the planets ibid. How the day is divided or distinguished p. 283. The division of the day and the planetary regiment pag. 283 The division of the night and the planetary regiment ibid. The characters of the angels of the seven dayes with their names of figures seales and periapts pag. 284. An experiment of the dead pag. 285. A licence for Sibylla to go and come by at all times pag. 290. To know of treasure hidden in the earth ibid. This is the way to go invisible by these three sisters of fairies pag 291. An experiment of Citrael c. angeli diâ—i dominici pag. 292. The seven angels of the seven dayes with the prayer called Regina linguae ibid. How to inclose a spirit in a crystall stone pag. 293. A figure or type proportionall shewing what form must be observed kept in making the figure whereby the former secret of inclosing a spirit in crystal is to be accomplished c. pag. 295. An experiment of the spirit Bealphares pag. 296. The two and twentieth Psalme pag. 299. This psalme also following being the fifty one psalme must be said three times over c. ibid. To bind the spirit Bealphares and to lose him again pag. 300. A licence for the spirit to depart pag. 301 A type or figure of the circle for the master and his fellowes to sit in shewing how and after what fashion it should be made pag. 302. The making of the holy water pag. 303. To the water say also as followeth ibid. Then take the salt in thy hand and say putting it into the water making in the manner of a crosse pag. 304 Then sprinkle upon any thing and say as followeth ibid. To make a spirit to appear in a crystall ibid. An experiment of the dead pag 305. Now the Pater noster Ave and Credo must be said and then the prayer immediately following pag. 306. A bond to bind him to thee and to thy Nâ—as followeth pag. 307 This bond following is to call him into your crystall stone or glass c. pag 309. Then being appeared say these words following pag. 310 A licence to depart ibid. When to talk with spirits and to have true answers to finde out a theefe pag. 311. To speak with spirits ibid. A confutation of conjuration especially of the raising binding and dismissing of the divell of going invisible and other lewd practises ibid. A comparison between popish exorcists and other conjurors a popish conjuration published by a great doctor of the Romish church his rules and cautions pag 313. A late experiment or cousening conjuratiâ—n practised at Orleance by the Franciscane Fryers how it was detected and the judgement against the authors of that comedie pag 315. Who may be conjurors in the Romish Church besides priests a ridiculous definitionâ— of superstision what words are to be used and not used in exorcismes rebaptisme allowed it is lawfull to conjure any thing differences between holy water and conjuration pag. 317. The seven reasons why some are not rid of the divell with all their popish conjurations why there were no coÌ„jurors in the primitive church and why the divell is not so soâ—ne cast out of the bewitched as of the possessed pag. 319. Other grosse absurdities of
witchmongers in this matter of conjurations pag. 320. Certain conjurations taken out of the pontificall and out of the missal pag. 321. A conjuration written in the masse book Fol. 1. ibid. Oremus pag. 322. That popish priests leave nothing unconjured a form of exorcisme for incense ibid. The rules and lawes of popish Exorcists and other conjurors all one with a confutation of their whole power how S. Martine conjured the divell pag. 323. That it is a shame for papists to beleeve other conjurors doings their owne being of so little force Hippocrates his opinion herein pag. 325. How conjurors have beguiled witches what books they cary about to procure credit to their art wicke assertions against Moses and Ioseph pag. 326. All magicall arts confuted by an argument concerning Nero what Cornelius Agrippa and Carolus Gallus have left written thereof proved by experience pag. 327. Of Solomons conjurations and of the opinion conceived of his cunning and practise therein pag. 328. Lessons read in all churches where the pope hath authority on Saint Margarets day translated into English word for word pag. 329. A delicate story of a Lumbard who by saint Magarets example would needs fight with a reall divel 330. The story of S. Margaret proved to be both ridiculous and impious in every point pag. 331. A pleasant miracle wrought by a popish priest pag. 332. The former miracle couâ—uted with a strange story of S. Lucy pag. 333. Of visions noises apparitions and imagined sounds and of other illusions of wandering soules with a confutation thereof ibid. Cardanus opinion of strange noises how counterfeit visions grow to be credited of popish appearances of pope Boniface pag. 335. Of the noise or sound of echo of one that narrowly escaped drowning thereby c. pag. 336. Of Theurgie with a confutation therof a letter sent to me concerning these matters ibid. The copy of a letter sent unto me R. S. by T. E. Maister of art and practiser both of physicke also in times past of certaine vaine sciences now condemned to die for the same wherein he openeth the truth touching those deceits pag. 337. The xvi Book A Conclusion in manner of an epilog repeating many of the former absurdities of witchmongers conceits confutations thereof and of the authority of Iames Sprenger and Henry Institor inquisitors and compilers of M. Mal. Pa. 339. By what meanes the common people have beene made beleeve in the miraculous works of witches a definition of witchcraft and a description thereof pag. 340. 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 cousened pag. 341. Of one that was so bewitched that â—â— could read no scriptures but canonicall of a divell that could speake no Latine a proose that witchcraft is flat cousenage pag. 343. Of the divinatioÌ„ by the sive sheeres and by the booke and key Hemingius his opinion thereof confuted a bable to know what is a clocke of certaine iuggling knacks manifold reasons for the overthrow of witches and conjurors and their cousenages of the divels transformations of Ferrum candens c. p. 344. How the divel preached good doctrine in the shape of a priest how he was discovered that it is a shame after confutatioÌ„ of the greater witchcrafts for any man to give credit to the lesser points thereof pag. 347. A conclusion against witchcraft in manner and forme of an Induction pag. 348. Of naturall witchcraft or fascination pag. 349. Of inchanting or bewitching eies ibid. Of naturall witchcraft for love c. pag. 351. A Discourse upon divels and spirits and first of philosophees opinions also the manner of their reasoning hereupon and the same confuted Pag. 352. Mine owne opinion concerning â—his argument to the disproofe of some writers hereupon pag. 353. The opinion of Psellus touching spirits of their severall orders and a confutation of his errors therein pag. 354. More absurd assertions of Psellus and such others concerning the actions and passions of spirits his definition of them and of his experience therein pag. 356. The opinion of Fascius Cardanus touching spirits and of his familiar divell pag. 357. The opinion of Plato concerning spirits divels and angels what sacrifices they like best what they feare and of Socrates his familiar divell pag. 358. Platos nine orders of spirits and angels Dionysius his division thereof not much differing from the same all disproved by learned divines pag. 359. The commencement of divels fondly gathered out of the 14. of Isaie of Lucifer and of his fall the Gabalists the Thalmudists and Schoolmens opinions of the creation of angels pag. 360. Of the contention betweene the Greeke and Latine church touching the fall of angels the variance among papists themselves herein a conflict betweene Michael and Lucifer pag. 361. Where the battell betweene Michael and Lucifer was fought how long it continued of their power how fondly papists and infidels write of them and how reverently Christians ought to think of them p. 362. Whether they became divels which being angels kept not their vocation in Jude and Peter of the fâ—nd opinions of the Rabbins touching spirits and bugs with a confutation thereof pag. 363. That the divels assaults are spirituall and not temporall and how grossely some understand and those parts of the scripture pag. 365. The equivocation of this word spirit how diversly it is taken in the scriptures where by the way is taught that the scripture is not alway as literally to be interpreted nor yet allegorically to be understoed p. 366. That it pleased God to manifest the power of his sonne and not of witches by miracles pag. 367. Of the possessed with divels pa. 368. That we being not throughly informed of the nature of divels and spirits must satisfie our selves with that which is dilivered us in the scriptures touching the same how this word divell is to be understood both in the singular plurall number of the spirit of God and the spirit of the divell of tame spirits of Ahab pag. 369. Whether spirits and soules can assume bodies of their creation and substance wherein writers do extreamely contend and vary pa. 370. Certaine popish reasons concerning spirits made of aire of day divels and night divels and why the divell loveth no salt in his meate pa. 371. That such divels as are mentioned in the scriptures have in their names their nature and qualities expressed with instances thereof p. 372. Diverse names of the divell whereby his nature and disposition is manifested pag. 373. That the idols or gods of the Gentiles are divels their diverse names and in what affaires their labours and authorities are employed wherein also the blind superstition of the heathen people is discovered ibid Of the Romans chief gods called Dii selecti and of other heathen gods their names and offices pag. 375 Of diverse goods in diverse countries
of cousenage to another The mildest and softest nature is commonly soonest abused En immensae cavi sperant mendacia solles Balbine is ashamed that he should be overshot and overseen in a case of flat cousenage The substances of things are not transmutable Franc. Petrarch lib. de remed utr fort 1. cap. 10. Goschalcus Boll ordinis S. August in suo praeceptorio fol. 244. col b c d. 1. No certain ground in the art Alchymisticall Idem ibid. A varitia idolorum cultus Of vain hope * I. Col. in comment upon Deut. serm 127. pa. 781. col 1. number 40. A maxime Erasmus in colloq cui titulus Convivium fabulosum A hungry belly will not be bridled A princely largesse Sic ars deluditur arte The morall of the premisses Homer Englished by Abraham Fleming Aul. Persius satyr 3. Englished by Abraham Fleming Idem ibid. By Ab. Fleming The large signification of the word Iidoni Vide Philast Brix episc haerefeon catal de phitonissa L. Wierus in Pseudomonarchia daemonum Solomons notes of conjuration Baell Agares Marbas Amon. Barbatos Buer Gusoin Botis Bathin Purson Eligor Leraie Valesar Morax Ipos Naberius Glasya Labolas Zepar Bileth Vide Amaimon Sitri a baudy devill Paimon Ezech. 88. Cations for the Exorcist or conjuror The fâ—ll of Beliall Salomon gathered all the divels together in a brasen vessel The Babylonians disappointed of their hope Bune Forneus Ronove Berith a golden devill Astaroth Foras Fursur Marchosias Malphas Vepar Sabnacke Sidonay Gaap Who was the first necromancer Shax Procell Furcas Murmur Caim Raum Halphas Focalor Vine Bisrons Gamigin Zagan Orias Valac Gemory Decarabia Amduscias Andras Andrealphus Ose. Aym. Orobus Vapula Cimeries Amy. Flauros Balam Allocer Saleos Vuall Haagenti Phoenix Sâ—olas This was the worke of one T.R. written in faire letters of red black upon parchment and made by him Ann. 1570. to the maintenance of his living the edifying of the poore and the glory of gods holy name as he himselfe saith Note what names are attributed unto Christ by the Conjuror in this his exorcising exercise What wonderfull force conjurers do beleeve consisteth in these forged names of Christ. This is contrary the scripture which saith that every good gift commeth from the father of light c. A breviary of the inventary of spirits The authors further purpose in the detection of conjuring The five planetary aspects Conjunct Sextil Trine Quartil Opposit Conjuring for a dead spirit * For the cousenor the conjuror I should say can do nothing to any purpose without his consederate Note that numerus ternarius which is counted mysticall be observed Ex inferno nulla redemptio saith the scripture Ergo you lye quoth Nota. Note what these great words may doe * Dae mones credendo contremisciunt A heavy sentence denounced of the conjuror against the spirit in case of disobedience contempt or negligence How can that be when a spirit hath neither flesh bloud not bones * The conjuror imputeth the appearing of a spirits by constraint unto words quoth Nota. And why might not he do it himselfe as well as madam Sibylia The fairie Sibylia conjured to appeare c. The manner of binding the fairie Sibylia at her appearing If all this will not fetch her â— up the divell is a knave This would be much practised if it were not a cousening knack The three sisters of the fairies Milia Achilia and Sibylia The ring of invisibility * Such a ring it was that advanced Giges to the kingdom of Lyâ—ia Plato lib. 2. de justo * O queen or governesse of the tongue Observations of cleanlinesse abstinence and devotion An observation touching the use of the five swords A weighty charge of conjuration upon the five Kings of the norâ—h A penalty for not appearing c. The five spirits of the north as you shall see in the type expressed in pag. 287. next following * Memorandum with what vices the cousenor the conjuror I should say must not be polluted therefore he must be no knave c. The conjurors brest-plate Salomons circle Memorandum that you must read the 22. and 51 Psalms all over â—r else rehearse them by heart for these are counted necessary c. Gaspar Balthasar and Melchior who followed the star wherein was the image of a little babe bearing a cross iâ— Longa legenda Coloniae lie not * Which must be environed with a goodly company of grosses * On sundays festivall dayes and holy days none excepted He dares do no other being so conjured I trow Absque exorcisâ—no sal not sit sanctus It is not convenient to English these 4 following Exorcismes the name power of God is so often therein abused to a vaine and ridiculous purpose Oratio ad Deum â—â— sali exorâ—â—sato vires addat Oratio in quae dicenda exorcisia sese sacrâ— laticis aspergine debet peâ—roraâ—e Mark how consonant this is with popery c. For hidden treasure Promises and oaths interchangeably made betweene the conjuror and the spirit Note the penalty of breaking promise with the spirit * Three times in reverence peradventure of the Trinitie P. F. SS Note the sum of this obligation or bond * Scripture as well applied of the conjuror as that of satan in tempting Christ Matth. 4.6 Note what sore penalties the spirit is injoyned to suffer for disobedience * There is no mention made in the gospels that Christ was worth a golden girdle Bugs words * Is it possible to be greater than S. Adelberts curse These planetary houres must in any case be observed * A popish supplement * Belike he had the gift to appeare in sundry shapes as it is said of Pâ—oâ—eus in Ovid. lib. natamor 8. fab 10. and of Vertumnus lib. metamor 14. fab 16. Note that the spirit is tied to obedience under paine of condemnation and hell fire This is condemned for rank folly by the doctors is by Chysost sap Matth. Gregor in homil sap Epi hon Domini and others This is condemned for rank folly by the doctors is by Chysost sap Matth. Gregor in homil sap Epi hon Domini and others This is condemned for rank folly by the doctors is by Chysost sap Matth. Gregor in homil sap Epi hon Domini and others This is condemned for rank folly by the doctors is by Chysost sap Matth. Gregor in homil sap Epi hon Domini and others All the former practices briefly confuted See the title of the book with the authors intent in a marginall note page 277. Luk. 6. c. An ironicall confutation Engliâ—hed by Abraham Fleming 2 Pet. 2. Ephes. 5. Psal. 72 78. Sap. 16. Eccles. 43. To deny the subsistence or naturall being of a thing materiall and visible is impudency Ezek. 8 9. Isa. 6. 26. 30. * Iâ—hâ— Iaregâ—i servant to Gasper Anasho both Spianards Anno dom 1582. March 18. after dinner upon a a sunday this mischeif was done Read the whole discourse hereof printed at London for Tho.
rer 10. cap. 93. Divels of divers natureâ— and their operations The former opinion confuted Psellus lib. de operat daem cap. 12. If this were spoken of the tentations c. of satan it were tolerable 1. Cor. 12. Psellus ibid. cap. 13. If a babe of two yeares old throw stones from Pawles steeple they will do hurt c. Howbeit I think the spirit of tentation to be that divel therefore 〈…〉 Christ biddeth us watch and pray lest we be tempted c. Psel in operat daem cap. 14. Idem cap. 17. Beast like divels But Psâ—llus saw nothing himself Probable and likely stuffe Fasc Card. operat de daemon The Platonists opinion What kind of sacrifices each spirit liketh best Of Socrates his private divell or familiar spirit Dionys. in coelest hâ—rearch cap. 9.10 Ephes. 6. Dionys. in coelest hierarch I. Calv. lib. inslit 1. c. 14. Edw. Deering in lect upon the Hebrews reading 6. Mal 3.1 Isai. 14. The opinion of the Thalmudists Laur. Anan lib. de natur daem 1 Creavit coelum terraâ— Laur. Anan lib. denatur daem 1. Lau. Anan lib. de naâ—ur dem 1. Laur. Anan lib. de natur dam. 1. Instans viz. punctum temp nâ—mpe indivi duum Nunc. Euseb. in ecclâ—s histor 1.0000000 Iohannes Cassianus in confessione theolog tripart I. Cal lib. inslit 1. cap. 14. sect 8. Mich. And. â—hes 107. 101. Idem thes 103 108. Luk 15.7 Luk 16.23 I. Cal. lib. instit 1. cap. 14.2 Reg. 16.17 Jud. vers 6. 2 Pet. 2.4 Mal. malef par 2. quae 1. cap. 2.3 Mal. malef par 2. cap. 1. quaest 1. Mich. And. Laur. Anan Mal. malef c. Author lib. Zeor hammor in Gen. 2. The grosse dulnesse of many at the hearing of a spirit named Aug. in ser. 4. Greg. 29 sup Iob. Leo pont ser. 8 Nativit Ephe. 6.11 12. 2 Tim. 2.8.9 Idem ibid. 1 Cor. 2.14 Judg. 9.7 8 9 10 11 12 13 14. a Exod. 31.1 b Acts 8.19 Gal. 3. c John 6. Matth. 16. d 1 Cor. 3. Gal. 3. 1 Cor. 2. 2 Cor. 7. e Luk. 9. 1 Cor. 5. Philip. 1. 1 Thes. 5. f 1 John 4. g 1 Tim. 4. h Ephes. 5. Isai. 11.2 Zach. 12.10 Rom. 1.15 1 Cor. 12.8 9 10. 1 Cor. 12.11 Isai. 19.14 Isai. 29. 1 Sam. 28. Hest. 16. Sap. 15.13 29. Judg. 9.23 Num. 5.14 Luk. 13.11 Mark 16.9 Levit. 26. Prov. 24. Luk. 17. Matth. 8.16 Luk. 4.36 Luk. 7.21 John 8.11 Luk. 8.14 Levit. 14 7 8. Luk. 7.17.4 John 9. Mat. 4.17 c. Mat. 15.28 Mat. 12.22 Mal. males quaest 5. pa. 1. * A maxime in philosophy as the sun in aridis fiecis Ioseph de antiquitat Iud. item de bello Iud. lib. 7. c. 35. Num. 27.16 1 Reg. 18 verse 23. verse 4. Luke 8.27 28. Mark 5.9 Luk. 8. I. Cal. lib. inflit lib. 1 cap 14. sect 14. Numb 11. Ibid. ver 25. Acts 16. 2 Reg. 2. Judg. 3.10 a Judg. 11.39 b Ibid. 14.6 c Ibid. 14.6 d Numb 24.2 e 1 Sam. 16.13 f 1 Sam. 18.14 g Ezek. 11.5 h 2 Chron. 14. i 1 Chro. 12 18 k Numb 14. l Dan. 5.11 Joh. 3.34 Eccles. 8. For every naturall motion is either circular or elementary Gen. 18.19 I. Bod. lib. de daem 3. ca. 4. Exod. 12.29 Psal. 104.20 I. Bod. lib. de dem 3. ca. 5. Levit. 1. 2 Reg. 13. Mat. 10 12. Mark 3. Luk. 11. a 2 Reg. 19. b 2 Reg. 17. c Ose. 9.11 Numb 25. Deut. 3. 4. Josu 22. d 2 Reg. 17. e Numb 21. 1 Reg. 11. 2 Reg. 23. f Judg. 16. 1 Mac. 10. g 1 Reg. 11. 2 Reg. 23. h 2 Reg. 23. 1 Chron. 20. Jerem. 49. Ioseph lib. de antiquit Iudae or 6. cap. 14. 1 Sam. 7. 2 Reg. 23. Psal. 96. a Ioh 40. Job 3. Isai 27. b Matth. 6. Matth. 4. c. Marc. 16. James 2. d Matth. 4. John 8. Apoc. 12. e Apoc. 9. f Mark 5. Luk. 8. g Ephes. 2. h John 8.12.14.16 i Job 41. k 1 Pet. 5. l John 8. m 1 John 3. n Act. 16. o Ose. 4. p Psal. 34. 1 Chron. 21. q Prov. 17. r 2 Cor. 12. s Apoc. 9. t Apoc. 12. u Job 41. x Gen. 3. y Apoc. 12. z Isai. 27. Isai. 13.24 Psalm 96. Iuno and Minerva Cousening gods or knaves Terra aqua aer ignis sol Luna Hudgin of Germany and Rush of England 1 Wier lib. de praest daem 1. cap. 23. Bawdy priests in Ginnie Looke in the word Ob lib. 7. cap 3. A good god and goddesse for women The names of certaine heathenish gods their peculiar offices A very homely charge Beasts biâ—ds vermine fishes herbs and other trumpeâ—y worshipped as gods Inperiall godâ— and their assistants The number of gods among the gentiles 1. Reg. 20. 2. Chr. 32. 1. Cor. 16. Iudg. 3. 2 Chr. 33. 2. Reg. 23 c. Popish gods of nations Parish gods or popish idols Se the golden Legend for the life of S. Bridget He saints and she saints of the old stamp with their peculiar vertues touching the cuting of diseases * For the French pox or the common kind of pox or both This would be known New saints Divos vocant Grammatici cos qui ex hominibus dii facti sunt Cic. de natuf deorum The papists see a moth in the eye of others but no beam in their owne The idolatrous councell of Trent Exempl 4. But our Lady spied him well enough as you shal read The priests arse made buttons Our B. ladies favour Greg. 4. dialog cap. 51. Alexand lib. 5. cap. 23. lib. 2. cap. 9. c. Greg. lib. 4. dialog ca. 40. idem cap. 55. and in other places elsewhere innumerable Micha And. thes 151. Alex. ab Alexand lib. 4. genealog dierum chap. 19. Plutarch oratione ad Apoll onium Item Rasiliens in epist. Platina de vitis pontisicum Nauclerus 2. generat 35. Ambr. ser. 90. de passione Agn. Euseb. lib. eccles hist. 5. Niceph. lib. 5. cap. 7. Hieronym in vita Pau. Theodor lib. hist. 5. ca. 24. Aâ—han in vita Antho. * Melawoth in Calendar Manlii 23. April Marbach lib. de miracul adversus Ins. Iohannes Rivius de veter superstit Athan. lib. 99. quae 11. August de cura pro mortu ca. 13. Luk. 16. Matth. 17. Luk 9. Iohan. Laur. lib. de natur demon Mich. Andr. thes 222 c. Idem thes 235. 136. Idem thes 226. Th. Aq. 1 pa. quae 89. ar 8. Gregor in dial 4. Mich. And. thes 313.316.317 Idem thes 346. Leo. serm de jejuniis 10. mens Gelas. in epistola ad episc Mich. Andâ— thes 345. Greg. dial 4. cap. 1.12.14 Mich. And. thes 347. Greg. dial 4. cap. 11. Mich. And. thes 347. Mich. And. thes 341. Ide thes 388. Ide thes 411. Mal. malef 1. Bod. c. Mich. And thes 412. Idem thes 414. Gen. 3.14 15. Gen. 3.1 1 Cor. 11.3 Sap. 2.24 Gen. 3.1 Psal. 139.4 Num. 8 9. John 3 14. Maâ— 23.33 Mat. 10.16 I. Cal. in Genes cap. 3.1 Idem ibid. Idem ibid. Idem ibid. Mat. 10.16 Isai. 30.6 Mat. 3.12 13. Luk. 3. c. Gen. 3. Family of love I. Cal. lib. instit 1. cap. 14. sect 18 I. Cal. lib. inst 1. cap. 14. sect 13. Aug. de cura prâ— mort c. P. Mart. in loc com 9 sect 14. a 1 Sam. 22. Luk. 8. John 8. Ephes. 6. 2 Tim. 2. 1 Pet. 5. b Coloss. 1. v. 16. 1 Cor. 10. Matth. 8. 10 Luke 4. c â—ap 1. Apocal. 4. d 1 Tim. 4.4 e Gen. 1. f Gen. 8.44 1 Joh. 3.8 Is 54.16 Edw. Deering in his reading upon the Hebr. 1. reading the 6. Ephes. 6.12 Col. 2.16 Matth. 25. 1 Pet. 5. Idem ibid. Mat. 25.41 Mal. malef par 1. que 5. The etymon of the word Diabolus The book of W. W. published At S. Osees 17. or 18. witches condemned at once Isai. 30.28 Zach. 6.5 Gen. 1.2 John 3.8 Eras. Sarcer in dictio Scholast doctr liâ— S. Erasm. Sar. in lib. loc lit praedictis Laurent a Villavicentio in phrasib s. script lit S. pag. 176. Rom. 8.15 2 Cor. 6.5 John 15.26 Isai. 44. John 7.38 John 4.14 Jer. 23.29 1 John 2.10 Psal. 44. Cyâ—ill in Evang Ioh. lib. 3. cap. 14. Exod. 8. The holy spirit can abide nothing that is carnall and unclean Isai. 29.10 Isai. 19.14 Ro. 1.21 23. Deut. 28.28 29. A question An answer A great likelihood no doubt Judgement distinguished * Josias Simlerus li. 4. ca. 5. adversus vileres novos Antiâ—â—initarios c. 1 Objection The scripture doth never call the holy spirit God * The 1. answer A refutation of the antecedent c. 2 Objection Hilarie doth not call the spirit God neither is he so named in the common Collects * The 2. answer Hilarius lib. 12. de Triade The place is long and therefore I had rather referre the reader unto the book than to insert so many lines Collecta in die domin sanctae Trinit 3 Objection The spirit is not to be prayed unto but the father only * 3. Answer The consequent is denied 4 Objection Amos saith that the spirit was created * 4. Answer Spirit in this place signifieth wind To create is not him to be made that was not Euseb. Caesariens lib. 3. adversus Marcemull 5 Objection All things were made by the son Ergo the spirit was also made by him * 5. Answer Universal propositions or speeches are to be restrained 6 Objection The spirit knoweth not the father and the sonne * 6. Answer How exclusive propositions or speeches are to be interpreted 7 Objection The spirit prayeth for us 7 Answer The spirit doth provoke us to pray 8 Objection The spirit is sent from the father and the sonne 8 Answer How the spirit is sent 9 Objection The spirit speaketh not of himself * The 9. answer Cyrill lib. 13. the saur cap. 3. 10 Objection * 10 Answer The spirit proceedeth * Such were the Arrians 〈…〉 amosatenians c. Sus magis in coeno gaudet quam fonte sereno The heathenish philosophers acknowledged the holy spirit Cyrill lib. 1. contra Intianum Marsilius Ficinus in arg in Cratys Plot. Ovid. lib. metamorph 1. sab 5 de gigantib coeâ—nm obsident Iacob Sadol in lib. de laud. philosoph inscrip Phedius Peter Mart. in loc com part 2. cap. 18. sect 33. pag. 628. John 14.26 John 16.14 14.16