chiefest good He is called Behemoth in the 40 Chapter of Job which signifieth an Ox for even as an Ox desireth hay so he with the teeth of his suggestions coveteth to destroy the upright lives of spiritual men And Leviathan in the same place which signifies an addition because the Devil always endeavours to add evil to evil and punishment to punishment He is also called in Revelation 15. Apollion signifying a rooter out for he rooteth out the virtues which God planteth in the soul. He is called a Serpent in the 12 of the Revelation by reason of his virulency A Lion in the 1 Epist. Peter and the last chapter which roareth about seeking whom he may devour He is called a cunning workman Is. 55. because by his malice the vessels that are elected and approved He is called Isa. 34. Onocentaurus Erynus Pilosus Syren Lamia Ulula Struthio And by David in the 90 Psalm an Aspe Basilisk and Dragon In the Gospel Mammon the Prince of this world and Ruler of darkness Castor Why therefore have the Divines declared that the Almighty hath given two kinds of Spirits unto men the one good the keeper and preserver of their lives the other evil resisting the good if they are all evil Pollux The holy Doctors do understand by the good Spirit a good Angel such as we read Raphael was to Tobias who bound the evil spirit Asmodeus in the wilderness of the furthest parts of Egypt that he might be the more safe Castor It had been more safe for every man to have been without the evil spirits what therefore was the will of the heavenly Father concerning them Pollux That by the assistance of the good spirits we might courageously wage continual war against the evil spirits but being cloathed with the harness of righteousness like valiant Soldiers we may gird our loins with truth and with the shield of faith resist and fight against all his darts Castor If we condescend unto this warfare of Spirits it seemeth good to enquire whether the Devils have power of doing hurt granted them by God or whether of themselves they can hurt as much as they please Pollux If the last where true who could compare the end of their hurtings but it is manifest that their authority from on high is of so great existancy that John the Evangelist doubteth not to name the Devils the princes of the earth Castor In what manner therefore do they hurt Pollux Although they be most mighty and powerful spirits yet they can do no hurt unless it be by permission or as Damacenus saith by dispensation And Chrysostome saith they have a limited power for truely without the will of God they cannot touch a hair of any mans head The Devil could not have deceived the Prophets of Ahab if he had not received power from God neither could he have brought any detriment upon Job either unto his body or his goods but by the power God had given him In the 7 of Exodus the Magicians made frogs and serpents by the power of the Devil permissively but lice they could not bring forth by reason of the greater power of God prohibiting them Neither in the Gospel could the Devils hurt the swine until Christ had given them leave Castor Therefore the Devil is not so much to be feared but the Lord our God that either he would not suffer him to rage against us or if at any time by his own determinate counsel he let loose his chains that then he would defend and mercifully preserve us Pollux Thou sayest well for even as a wild boar is not to be feared if he be bound and held with a strong chain by a powerful strong man who is able by his strength to restrain the fierceness of the boar but the man is to be feared and requested that he would not let loose the boar so also Satan is not to be feared being bound with the cords of the Almighty but the Almighty rather who holdeth him with a cord lest at any time he should let loose his cord for to execute his will against us Castor We know that the Devils after the incarnation of the word were called the Lords of the earth but I wonder where the word is not yet incarnate whether they have power also over men Pollux If it pleaseth God they have very much but take a demonstration thereof Castor from the Caldeans amongst whom the Devil raged with so much power and dominion that they made no esteem of the true God but worshiped the elements There needeth not â— demonstration of the Greeks for the fury of the Devil did so much reign amongst them that by his arguments they accounted Saturn for a very great God devouring their own proper children and Jupiter an adulterer and father of all filthiness they named to be the father of Gods and men Bacchus the most wicked example of all servitude and bondage they called a free father Venus a strumpet they termed a pure virgin and they worshiped Flora an harlot as a type or example of virginity There is no man that is ignorant that the Egyptians have been worse than the Greeks when they made peculiar Gods to themselves by the inanimate perswasions of the Devil for one worshiped a sheep another a goat another a calf very many did worship hogs crows hawks vultures eagles crocodiles cats dogs wolves asses dragons and things growing also as onions garlick and thorns as every one that is coveteous of reading shall find in Damascenus in his history of Josaphat and Barlaas and in Eusebius in the fourth book and first Chapter of Evangelical Preparations neither do I account the 〈◊〉 who glory in being the off-spring of their fâ—ther Abraham to have been better than the former when also by the instinct of the devil after their coming up out of Egypt with cruel hands they violently assaulted the Prophets and holy men of God whom at length they also slew that I may hold my peace how diligently they have brought into their religion the Gods or rather devils of the Gentiles Castor I perceive by these thy assertions that one Devil and another Devil hath been adored for Gods for thou hast now said that the Greeks by the madness wherewith the Devil possessed them have made unto themselves Saturn Jupiter Bacchus Venus and Flora for Gods which Lactantius in his fourth book De vera Sapientia also accounted for Devils Pol. Declare I pray thee the words of Lactantius Castor Mark them they are thus The same Devils are the Gods of the Gentiles but if any one will not believe these things of me then let him credit Homer who joineth the great Jupiter to the great Devils and the other Poets and Philosophers do call them sometimes Gods and sometimes Devils whereof there is one true and another false for the most wicked spirits when they are conjured do confess themselves to be Devils but where they are worshiped they declare themselves to be Gods
is twofold in its first division the one is of God which he bestoweth on the creatures of light the other also is of God but it is the gift which he giveth unto the creatures of darkness and this is also two-fold the one is to a good end as when the Princes of darkness are compelled to do good unto the creatures God enforcing them the other is for an evil end when God permitteth such to punish evil persons that magically they are deceived to destruction or also he commandeth such to be cast out into destruction The second division of Magick is that it bringeth to pass some works with visible instruments through visible things and it effecteth other works with invisible instruments by invisible things and it acteth other things as well with mixed means as instruments and effects The third division is There are some things which are brought to pass by invocation of God alone this is partly Prophetical and Philosophical and partly as it were Theophrastical Other things there are which by reason of the ignorance of the the true God are done with the Princes of Spirits that his desires may be fulfilled such is the work of the Mercurialists The fourth division is that some exercise their Magick with the good Angels instead of God as it were descended down from the most high God such was the Magick of Baalim Another Magick is that which exerciseth their actions with the chief of the evil Spirits such were they who wrought by the the minor Gods of the heathens The fifth division is that some do act with spirits openly and face to face which is given to few others do work by dreams and other signs which the ancients took from their auguries sacrifices The sixth division is that some work by immortal creatures others by mortal creatures as Nymphs Satyrs and such-like inhabitants of other elements Pigmies c. The seventh division is that the Spirits do serve some of their own accord without art others they will scarce attend being called by art Among these species of Magick that is the most excellent of all which dependeth upon God alone The second them whom the Spirits do serve faithfully of their own accord The third is that which is the property of Christians which dependeth on the power of Christ which he hath in heaven and earth Aphor. 39. There is a seven-fold preparation to learn the Magick Art The first is to meditate day and night how to attain to the true knowledge of God both by his word revealed from the foundation of the world as also by the seal of the creation and of the creatures and by the wonderful effects which the visible and invisible creatures of God do shew forth Secondly it is requisite that a man descend down into himself and chiefly study to know himself what mortal part he hath in him and what immortal and what part is proper to himself and what diverse Thirdly that he learn by immortal part of himself to worship love and fear the eternal God and to adore him in spirit and truth and with his mortal part to do those things which he knoweth to be axceptable to God and profitable to his neighbours These are the three first and chiefest precepts of Magick wherein let every one prepare himself that covets to obtain true Magick or divine wisdom that he may be accounted worthy thereof one to whom the Angelical creatures willingly do service not occultly only but also manifestly and as it were face to face Fourthly whereas every man is to be vigilant to see to what kind of life he shall be called from his mothers womb that every one may know whether he be born to Magick and to what species thereof which every one may perceive easily that readeth these things and by experience may have success therein for such things and such gifts are not given but only to the low and humble In the fifth place we are to take care that we understand when the Spirits are assisting us in undertaking the greatest business and he that understands this it is manifest that he shall be made a Magician of the ordination of God that is such a person who useth the ministry of the Spirits to bring excellent things to pass Here as for the most part they sin either through negligence ignorance or contempt or by too much superstition they offend also by ingratitude towards God whereby many famous men have afterwards drawn upon themselves destruction they sin also by rashness and obstinacy and also when they do not use their gifts for that honour of God which is required Sixthly The Magician hath need of faith and taciturnity especially that he disclose no secret which the spirit hath forbid him as he commanded Daniel to seal some things that is not to declare them in public so as it was not lawful for Paul to speak openly of all things which he saw in a vision No man will believe how much is contained in this one precept Seventhly In him that would be a Magician there is required the greatest justice that he undertake nothing that is ungodly wicked or unjust nor to let it once come into his mind and so he shall be divinely defended from all evil Aphor. 40. When the Magician determineth with himself to do any incorporal thing either with any exterior or interior sense then let him govern himself according to these seven subsequent laws to accomplish his Magical end The first Law is this That he know that such a Spirit is ordained unto him from God and let him meditate that God is the beholder of all his thoughts and actions therefore let him direct all the course of his life according to the rule prescribed in the word of God Secondly Always pray with David Take not thy holy Spirit from me and strengthen me with thy free Spirit and lead us not into temptation but deliver us from evil I beseech thee O heavenly Father do not give power unto any lying Spirit as thou didst over Ahab that he perished but keep me in thy truth Amen Thirdly Let him accustom himself to try the Spirits as the Scripture admonisheth for grapes cannot be gathered of thorns let us try all things and hold fast that which is good and laudable that we may avoid every thing that is repugnant to the divine power The fourth is To be remote and clear from all manner of superstition for this is superstition to attribute divinity in this place to things wherein there is nothing at all divine or to chuse or frame to ourselves to worship God with some kind of worship which he hath not commanded such are the Magical ceremonies of Satan whereby he impudently offereth himself to be worshiped as God The fifth thing to be eschewed is all worship of Idols which bindeth any divine power to idols or other things of their own proper motion where they are not placed by the Creator or by the order of
naturae unicus inventor c. Thus saith Zoroaster word for word God the first incorruptable everlasting unbegotten without parts most like himself the guide of all good expecting no reward the best the wisest the father of right having learned justice without teaching perfect wise by nature the only inventor thereof So that a Magician is no other but divinorum cultor interpres a studious observer and expounder of divine things and the art itself is none other than quam Naturalis Philosophiae absoluta consummatio than the absolute perfection of natural Philosophy Nevertheless there is a mixture in all things of good with evil of falshood with truth of corruption with purity The good the truth the purity in every kind may well be embraced as in the ancient worshiping of God by Sacrifice there was no man knowing God among the Elders that did forbear to worship the God of all power or condemn that kind of Worship because the Devil was so adored in the Image of Baal Dagon Astaroth Chemosh Jupiter Apollo and the like Neither did the abuse of Astrology terrify Abraham if we believe the most ancient and religious Writers from observing the motions and natures of the heavenly bodies Neither can it dehort wise and learned men in these days from attributing those virtues influences and inclinations to the Stâ—rs and other Lights of heaven which God hath given to those his glorious creatures I must expect some calumnies and obtrectations against this from the malicious prejudiced man and the lazy affecters of â—gnorance of whom this age swarms but â—he voice and sound of tâ—e Snake and the Goose is all one But our stomachs are not now so queazy and tender after so long time feeding upon solid Divinity nor are we so umbragious and startling having been so long enlightened in Gods path that we should relapse into that childish Age in which Aristotle's Metaphysicks in a council in France was forbid to be read But I incite the Reader to a charitable opinion hereof with a Christian Protestation of an innocent purpose therein and intreat the Reader to follow this advice of Tabaeus Qui litigant sint ambo in conspectu tuo mali rei And if there be any scandel in this enterprize of mine it is taken not given And this comfort I have in that Axiome of Trismegistus Qui pius est summe philosophatur And therefore I present it without disguise and object it to all of candor and indifference and of readers of whom there be four sorts as one observes Spunges which attract all without distinguishing Hour-glasses which receive and pour out as fast Bags which retain only the dregs of Spices and let the Wine escape and Sieves which retain the best only Some there are of the last sort and to them I present this Occult Philosophy knowing that they may reap good thereby And they who are severe against it they shall pardon this my opinion that such their severity proceeds from Self-guiltiness and give me leave to apply that of Ennodius that it is the nature of the Self-wickedness to think that of others which they themselves deserve And it is all the comfort which the guilty have Not to find any innocent But that amongst others this may find some acceptation is the desire of R. TURNER London Aug. 1654. To his special friend Mr. R. Turner on his judicious Translation of Corn. Agrippa AS one that just out of a trance appears Amaz'd with stranger sights whose secret fears Are scarcely past but doubtful whether he May crâ—dit's eyes remaineth stedfastly Fix'd on those objects just like him I stand Rapt in amazement to behold that can By art come near the Gods that far excel The Angels that in those bright spheres do dwell Behold Agrippa mounting the lofty skies Talking with Gods and then anon he pries Int ' earths deep cabinet as t' Mercury All kinds oâ— spirits willing subjects be And more than this his book supplies but we Blind mortals no ways could be led to see That light without a taper then thou to us Must be Agripga and an Oedipus Agrippa once again appears by thee Pull'd out o' th' ashes of Antiquity Let squint-ey'd envy pine away whilst thou Wear'st crowns of Praise on thy deserving brow I· P. B. Cantabrigiae To his ingenious friend Mr. Turner upon his Translation THrice noble Soul renown'd Epitome Of Learning and Occult Philosophy That unknown Geomancy dost impart With profound secrets of that abstruce Art T' expound Natural Magick is thy task Not hell born Necromancy to unmask Exposing mysteries to public view That heretofore were known to very few Thou dost not keep thy knowledge to thy self As base covetous Misers do their pelf Whose numerous bâ—gs of rust-eaten gold Profits none till themselves are laid in mold But studious of public good dost make All of th' fruits of thy labours to pertake Therefore if some captious Critick blame Thy writings surely then his judgment 's lame Art hath no hater but an empty pate Which can far better carp than imitate Nay Zoilus or Momus will not dare Blame thy translation without compare Excellent So that if an hundred tongues Dame nature had bestow'd and brazen lungs Yet rightly to ebuccinate thy praises I should want strength as well as polite phrases But if the gods will grant what I do crave Then Enoch's translation shalt thou have W. P. S. John's Cambr. To his friend the Author on his Translation WHat not a Sibyl or Cassandra left Apollo ceas'd has sharp-fang'd time bereft Us of the Oracles Is Dodan's grove Cut down Does ne'er a word proceed from Jove Into the ears of mortals that inherit Tiresias soul or the great Calcha's spirit What is become o' th' Augurs that foretold Nature's intents Are the Magi dead that could Tell what was done in every sphere Shall we Not know what 's done in the remot'st Country Without great travel Can't we below descry The mind o' th' gods above All 's done by thee Agrippa all their arts lie couch'd in thee Th' art that before in divers heads did lie Is now collect in t ' one Monopoly But all 's in vain we lack'd an Oedipus Who should interpret's meaning unto us This thou effect'st with such dexterity Adding perhaps what the Author ne'er did see That we may say thou dost the art renew To thee the greater half of th' praise is due J. B. Cantabrigiae To the Author on his Translation of Cornelius Agrippa PAllas of learning th' art if Goddess â—am'd Which Prototype thy knowledge hath explain'd Which nature also striving to combine Science and Learning in this form of thine To us not darkly but doth clearly shew Knowledge of Mysteries as the shrine in you By thy permission 't is we have access Into Geomancy which yet unless Thou hadst unmask'd a mystery 't had lain A task too hard for mortals to explain Which since thou hast fâ—om the Lethaean floods Preserv'd we 'll
Gabriel 6 Rana Anael 7 Ourer Cassiel 7 Netos Zaphael 8 Tanic Sachiel 8 Tafrac Gabriel 9 Neron Samael 9 Sassur Cassiel 10 Jayon Michael 10 Aglo Sachiel 11 Abay Anael 11 Calerna Samael 12 Natalon Raphael 12 Salam Michael FRIDAY Hours of the day Angels of the hours Hours of the night Angels of the hours 1 Yayn Anael 1 Beron Samael 2 Janor Raphael 2 Barol Michael 3 Nasnia Gabriel 3 Thanu Anael 4 Salla Cassiel 4 Athir Raphael 5 Sadedali Sachiel 5 Mathon Gabriel 6 Thamur Samael 6 Rana Cassiel 7 Ourer Michael 7 Netos Sachiel 8 Tanic Anael 8 Tafrac Samael 9 Neron Raphael 9 Sassur Michael 10 Jayon Gabriel 10 Aglo Anael 11. Abay Cassiel 11 Calerna Raphael 12. Natalon Sachiel 12 Salam Gabriel SATURDAY Hours of the day Angels of the hours Hours of the night Angels of the hours 1 Yayn Cassiel 1 Beron Raphael 2 Janor Sachiel 2 Barol Gabriel 3 Nasnia Samael 3 Thanu Cassiel 4 Salla Michael 4 Athir Sachiel 5 Sadedali Anael 5 Mathon Samael 6 Thamur Raphael 6 Rana Michael 7 Ourer Gabriel 7 Netos Anael 8 Tanic Cassiel 8 Tafrac Raphael 9 Neron Sachiel 9 Sassur Gabriel 10 Jayon Samael 10 Aglo Cassiel 11 Abay Michael 11 Calerna Sachiel 12 Natalon Anael 12 Salam Samael But this is to be observed by the way that the first hour of the day of every Country and in every season whatsoever is to be assigned to the Sun-rising when he first appeareth arising in the horizon and the first hour of the night is to be the thirteenth hour from the first hour of the day But of these things it is sufficiently spoken FINIS ISAGOGE An Introductory DISCOURSE Of the nature of such Spirits as are excercised in the sublunary bounds their Original Namâ—s Offices Illusions power Prophesies Miracles and how they may be expelled and driven away By Geo. Victorius Villinganus Dr. in Physic. In a Discourse between CASTOR and POLLUX Castor THE Greeks do report that Castor and Pollux have both proceeded from one Egg but this I scarcely credit by reason of the difference of your minds for thou affectest the heavens but she meditates upon the earth and slaughters Pollux And from thence perhaps was derived that argument That liberty of lying was always assigned to the Greeks Castor Principally Pollux But it is not to be supposed that the Greeks are vain in all things but as many others when they speak out of a three-footed thing whereof also the Poet Ovid speaks in verse Nec singunt omnia Graeci Castor In this proverb I protest they are most true without any exception that is one Man to another is a Devil Pollux Wherefore believest thou this to be most true Castor Castor Truly that man to man is a devil and a ravening wolf daily events do most certainly prove if we do but note the treacheries that one man invents daily against another the roberies thefts plunderings rapes slaughters deceits adulteries and an hundred vipers of this nature the fathers persecutes the son with a serpentine and poisonous biting one friend seeks to devour another neither can the guest be safe with his host Pollux I confess it is truth thou speakest but for ought I hear thou dost misunderstand the Etymology of the word compared in this Proverb for Daemon here it is not an horrible or odious name but the name of one that doth administer help or succour unto another and whom Pliny calls a God Castor Therefore dost thou affirm the word Daemon in this Proverb to signify any other than a cunning and malicious accuser Pollux Thou hast not shot besides the mark for that there are more Daemons than that sublunary one which thou understandest every one may easily perceive who hath not negligently read the opinions of the most excellent Plato Castor I desire therefore that thou wouldst not conceâ—l such his writings but that I may apprehend the marrow thereof Pollux I will embrace such thy desire for truly I do delight to treat with thee concerning this subject mark therefore and give attention Plato divided the order of Devils or Spirits into three degrees which as they are distinct in the greatness of their dignity so also they are different in the distance and holding of their places And the first order he ascribeth to those spirits whose bodies are nourished of the most pure element of air wrought and joined together in a manner as it were with splended threads not having so much reference to the element of fire that they may be perspicuous to the sight neither do they so much participate of the earth that they may be touched or felt and they do inhabit the Coelestial theatre attending and waiting on their Prince not to be declared by any human tongue or beyond the commands of the most wise God But the other degree is derived from those Spirits which Apuleius termeth rational animals passive in their mind and eternal in their time understanding the apostate spirits spread abroad from the bounds and borders of the Moon unto us under the dominion of their Prince Beelzebub which before the fall of Lucifer had pure clarified bodies and now like unto the former do wander up and down after their transgression in the form of an airy quallity Castor These I do not conceive are understood in the Greek Proverb for these do hurt and are the accusers and betrayers of men But proceed Pollux The third degree of spirits is of a divine deity which is called by Hermes a divine miracle to man if he do not degenerate from the Kingly habit of his first form whom therefore of this kind the Greeks and Plato have called Daemons that is God and that man may be like unto God and profitable and commodious one to another and so also the Syrian being witness we have known Plato himself to have been called Daemon because he had set forth very many things of very high matters for the good of the commmon wealth and so likewise Aristotle because he very largely disputed of sublunaries and all such things as are subject to motion and sense Homer calleth good and evil Spirits Daemons without putting a discrimination Castor Thou hast committed the ship to the waves Pollux therefore cease not to proceed and declare something more concerning the Office and imployment of these Spirits to whom Plato attributeth the second degree and calleth them Lunaries Pollux What shall I say Castor In the first place declare wherefore thou hast before termed these spirits cunning and much knowing accusers Pollux St. Augustine unfoldeth this difficulty and saith that a Devil doth so far signify the cunning and much knowing quickness and vivacity of his deceitful wit that by the congruent and agreeable seminal mixture of elements he doth so know the secret and unknown virtues of men as those things which may be effected and wrought by themselves successively and leisurely according to the course of nature he by a speedy hasting or forcing
hell she saith thus Procul O procul este profani Tuque invade viam vaginaque eripe ferrum Hence hence all ye profane do thou invade The way and from'ts confinement take thy blade Philostratus writeth that he compelled Apollonius a spirit obvious to him his companions to flight with contumelies and direful imprecations that the vision making a noise and with great horror vanished away from them Very many do much commend a perfume of Calamint Piony mint Palma Christi Parsley to be used in this case Many do keep present with them red coral mugwort hypericon rue or vervin for this purpose Some do use for this business the tinkling of keys sounding of consecrated bells or the terrible rattling of Armour Poll. I have sometimes heard from our Elders that they made them Sigils inscribed with Pentapentagones by virtue whereof the spirits might be expelled and driven away What sayst thou to these Cast. Averrois writeth against Algazelus affirmed such things to be almost nothing worth unless to them that have confederated with the spirits If therefore Averrois saith the truth how then can the dâ—vils kingdom stand divided against itself Poll. But we read that Solomom a singular man with God did make such Sigils Cast. We do read truly that Solomon did make them but it was at such time when he worshiped Idols and not when he was in the state of salvation Tertullian offered a more certain antidote than all the former and exhorteth us as Job the most strong champion of God to fight against all the assaults of temptation he admonisheth us to be cloathed with the silken garment of honesty the purple robe of modesty and shame-facedness and the cloak of patience and he perswadeth us to meditate upon all those things which the devil doth devise and invent to overthrow our integrity that his falling may be proved the glory of our constancy and that we be willing constantly to war against all machinations which are permitted by God for this end And the Prophet Jeremiah teacheth the same in these words The Lord of hosts is the approver of the just D. Maximus in his book de charitate commandeth us to bind and kill the devils He saith we do then bind them when by diligent observation of the Commandments of God we do diminish and quash those affections that do boil up in us and we are said to kill them when we so truly mortify our lusts that we cut him off from all occasions of accusing saying with the Prophet Depart O homicide the Lord the strong warrior is with me thou shalt fall and shalt be vanquished from me for ever Olympiadorus 10 cap. when he interpreteth the Ecclesiastical history saith that all sensual appetites are to be shut out and excluded so that the devil may not be admitted neither by the allurements of the eyes nor by itching ears nor by the petulancy and frowardness of an hurtful tongue for this he accounteth to be the most absolute seal against the power of the devils Some do admonish us in our going forth to war against the devil to use two sorts of weapons the one is pure prayer which may raise up our affections unto heaven and true and perfect knowledge which may communicate and fill our understandings with wholesome doctrines and may suggest unto us what we are to pray for that we may pray ardently according to St. James and not doubtingly In the Prophecy of Isaiah and the Epistles of St. Paul we may find the same things Isai. 59. Eph. 6. and 1 Thess. 5. which may be as a remedy against vain Ghosts that they may be expelled Poll. For a remedy against Ghosts dost thou conceive that a Ghost is diverse and different from a spirit Cast. I know not truly what I may think hereof for flowing in so spacious a sea of many opinions I am so led in doubt that I cannot easily attain to a certain Port of judgment for there are some which do suppose that these Ghosts are devils by reason of the great fear and terror wherewith they ragingly molest men by night in their houses and sometimes for their innate nature to do hurt There are others that do believe these spirits are deceitful fantasies deceiving those that are of evil belief who by their fallacious visions and Imaginations do deceive and frighten the Inhabitants in their houses and do deny that they are spirits indeed because the spirits have a body without hands or feet wherefore they can hurt no man nor make any tumult being ignorant that the Angel who also hath a body without hands and feet did carry Habakkuk with his whole dinner by the hair of his head into Babylon and afterwards brought him back again and set him in his own place neither considering that the spirit of the Lord also without a body snatched up Philip and carried him to Azotus that I may forbear to speak concerning a certain incorporeal spirit which did so disquiet the house of my grandfather that by the space of almost thirty years he caused it to be uninhabitable unless it were when a lamp was burning therein neither did that then sufficiently quiet the same for going out of the house they did so molest them with stones from above in the streets that the would cast out of their hands the hearts of Pine-trees which they used for torches Concerning the Ghost that haunted the house of Anthenodorus the Philosopher and the tumultuous spirit of C. Caligula there may more be spoken but thou hast understood the relations of them already in the foregoing discourse From all which we may easily convince the opinions of those who deny that the spirits can walk or make any motion but of how much truth we may hold the assertions of them who do suppose that these tumultuous spirits are neither devils nor phantasms but the souls of the dead now hearken unto Poll. Are there they who are of that opinion Cast. There are they who are of both opinions for they do declare that these are the souls of them who have departed from their bodies laden clogged in their sins which are therefore heard to be more or less turbulent in houses according as they have any sensible ardent spark of that sin more or less so that except in the mean time they are expelled and driven away from thence or expiated by Alms or intercessions they are compelled to a certain bound or liberty wandering thereabouts in expectation of the last Judgment Poll. Wherefore Cast. Because I believe that the souls of them which sleep in Christ do live with Christ do not wander about the earth and the souls of them who are oppressed and burthened with the grievous weight of their Sins since they are the members of Satan are bound with Satan in the chains of darkness expecting judgment in hell Poll. But Firmianus a Writer of no mean judgment thinketh the contrary in his Book which he hath written de devino