The discovery of witchcraft proving that the compacts and contracts of witches with devils and all infernal spirits or familiars are but erroneous novelties and imaginary conceptions : also discovering, how far their power extendeth in killing, tormenting, consuming, or curing the bodies of men, women, children, or animals by charms, philtres, periapts, pentacles, curses, and conjurations : wherein likewise the unchristian practices and inhumane dealings of searchers and witch-tryers upon aged, melancholly, and superstitious people, in extorting confessions by terrors and tortures, and in devising false marks and symptoms, are notably detected ... : in sixteen books / by Reginald Scot ... ; whereunto is added an excellent Discourse of the nature and substance of devils and spirits, in two books : the first by the aforesaid author, the second now added in this third edition ... conducing to the compleating of the whole work, with nine chapters at the beginning of the fifteenth [sic] book of The discovery. — Discoverie of witchcraft

The discovery of witchcraft proving that the compacts and contracts of witches with devils and all infernal spirits or familiars are but erroneous novelties and imaginary conceptions : also discovering, how far their power extendeth in killing, tormenting, consuming, or curing the bodies of men, women, children, or animals by charms, philtres, periapts, pentacles, curses, and conjurations : wherein likewise the unchristian practices and inhumane dealings of searchers and witch-tryers upon aged, melancholly, and superstitious people, in extorting confessions by terrors and tortures, and in devising false marks and symptoms, are notably detected ... : in sixteen books / by Reginald Scot ... ; whereunto is added an excellent Discourse of the nature and substance of devils and spirits, in two books : the first by the aforesaid author, the second now added in this third edition ... conducing to the compleating of the whole work, with nine chapters at the beginning of the fifteenth [sic] book of The discovery. — Discoverie of witchcraft

The discovery of witchcraft proving that the compacts and contracts of witches with devils and all infernal spirits or familiars are but erroneous novelties and imaginary conceptions : also discovering, how far their power extendeth in killing, tormenting, consuming, or curing the bodies of men, women, children, or animals by charms, philtres, periapts, pentacles, curses, and conjurations : wherein likewise the unchristian practices and inhumane dealings of searchers and witch-tryers upon aged, melancholly, and superstitious people, in extorting confessions by terrors and tortures, and in devising false marks and symptoms, are notably detected ... : in sixteen books / by Reginald Scot ... ; whereunto is added an excellent Discourse of the nature and substance of devils and spirits, in two books : the first by the aforesaid author, the second now added in this third edition ... conducing to the compleating of the whole work, with nine chapters at the beginning of the fifteenth [sic] book of The discovery. — Discoverie of witchcraft

Table of contents

[1]

Title page

To the Honorable, mine eſpecial good Lord, Sir ROGER MANWOOD Knight, Lord Chief Baron of Her MAJESTIES Court of the Exchequer.

To the Right Worſhipful, Sir THOMAS SCOT Knight, &c.

To the Right Worſhipful his loving Friends, Maſter Doctor Coldwell Dean of Rocheſter; AND Maſter Doctor Readman Archdeacon of Canterbury, &c.

To the READERS.

A Catologue of AUTHORS uſed in this Book.

Forain Authors.

Engliſh Authors.

THE DISCOVERY OF Witchcraft. BOOK I.

CHHP. I.

CHAP. II.

CHAP. III.

CHAP. IV.

CHAP. V.

CHAP. VI.

CHAP. VII.

CHAP. VIII.

CHAP. IX.

BOOK II.

CHAP. I.

CHAP. II

CHAP. III.

CHAP. IV.

CHAP. V.

CHAP. VI.

CHAP. VII.

CHAP. VIII.

CHAP. IX.

CHAP. X.

CHAP. XI.

CHAP. XII.

BOOK III.

CHAP. I.

CHAP. II.

CHAP. III.

CHAP. IV.

CHAP. V.

CHAP. VI.

CHAP. VII.

CHAP. VIII.

CHAP. IX.

CHAP. X.

CHAP. XI.

CHAP. XII.

CHAP. XIII.

CHAP. XIV.

CHAP. XV.

CHAP. XVI.

CHAP. XVII.

CHAP. XVIII.

CHAP. XIX.

CHAP. XX.

BOOK IV.

CHAP. I.

CHAP. II.

CHAP. III.

CHAP. IV.

CHAP. V.

CHAP. VI.

CHAP. VII.

CHAP. VIII.

CHAP. IX.

CHAP. X.

CHHP. XI.

CHAP. XII.

BOOK V.

CHAP. I.

CHAP. II.

CHAP. III.

CHAP. IV.

CHAP. V.

CHAP. VI.

CHAP. VII.

CHAP. VIII.

CHAP. IX.

BOOK VI.

CHAP. I.

CHAP. II.

CHAP. III.

CHAP. IV.

CHAP. V.

CHAP. VI.

CHAP. VII.

CHAP. VIII.

BOOK VII.

CHAP. I.

CHAP. II.

CHAP. III. Bodins ſtuffe concerning the Pythoniſt

A very wonderful and ſtrange Miracle of God ſhewed upon a Dutch-man of the age of 23 years, which was poſſeſſed of ten Devils, and was by Gods mighty providence diſpoſſeſſed of them again, the 27 of January laſt paſt, 1572.

CHAP. IV.

CHAP. V.

CHAP. VI.

CHAP. VII.

CHAP. VIII.

CHAP. IX.

CHAP. X.

CHAP. XI.

CHAP. XII.

CHAP. XIII.

CHAP. XIV.

CHAP. XV.

CHAP. XVI.

BOOK VIII.

CHAP. I.

CHAP. II.

Chap. III.

CHAP. IV.

CHAP. V.

CHAP. VI.

BOOK IX.

CHAP. I.

CHAP. II.

CHAP. III.

CHAP. IV.

CHAP. V.

CHAP. VI.

CHAP. VII.

BOOK X.

CHAP. I.

CHAP. II.

CHAP. III.

CHAP. IV.

CHAP. V.

CHAP. VI.

CHAP. VII.

CHAP. VIII.

CHAP. IX.

CHAP. X.

BOOK XI.

CHAP. I.

CHAP. II.

CHAP. III.

CHAP. IV.

CHAP. V.

CHAP. VI.

CHAP. VII.

CHAP. VIII.

CHAP. IX.

CHAP. X.

CHAP. XI.

CHAP. XII.

CHAP. XIII.

CHAP. XIV.

CHAP. XV.

CHAP. XVI.

CHAP. XVII.

CHAP. XVIII.

CHAP. XIX.

CHAP. XX.

CHAP. XXI.

CHAP. XXII.

CHAP. XXIII.

BOOK XII.

CHAP. I.

CHAP. II.

CHAP. III.

CHAP. IV.

CHAP. V.

CHAP. VI.

CHAP. VII.

CHAP. VIII.

CHAP. IX.

A Charm againſt Shot, or Waſtecoat of Proof.

Againſt the Falling-Evill.

A Popiſh Periapt or Charm, which muſt never be ſaid, but carried about one, againſt Theeves.

Another Amulet.

A Papiſtical Charm.

A Charm found in the Canon of the Maſs.

Other Papiſtical Charms.

A Charm of the Holy-Croſs.

A Charm taken out of the Primer.

CHAP. X.

CHAP. XI.

CHAP. XII.

CHAP. XIII.

CHAP. XIV.

For the Falling-Evill.

Againſt the biting of a Mad-Dog.

Againſt the biting of a Scorpion.

Againſt the Tooth-ach.

A Charm to releaſe a Woman in Travel.

To heal the Kings or Queens Evil, or any other ſoreneſs in the Throat.

A Charm in the Romiſh Church, upon Saint Blazes day, that will fetch a Thorn out of any place of ones body, a bone out of the Throat, &c. Lect. 3.

A charm for the Head-ach.

A Charm to be ſaid each morning by a Witch faſting, or at leaſt before ſhe go abroad.

Another Charm that Witches uſe at the gathering of their Medicinable Herbs.

An old Womans Charm, wherewith ſhe did much good in the Countrey, and grew famous thereby.

Another like Charm.

A Charm to open Locks.

A Charm to drive away Spirits that haunt any Houſe.

A pretty Charm or Concluſion for one Poſſeſſed.

Another for the ſame purpoſe.

Another to the ſame effect.

Another Charm or Witchcraft for the ſame.

A Charm for the Bots in a Horſe.

A Charm againſt Vinegar.

CHAP. XV. The Inchanting Serpents and Snakes; Objections anſwered concerning the ſame; fond reaſons why Charms take effect therein. Mahomets Pigeon. Miracles wrought by an Aſs at Memphis in Aegypt.

CHAP. XVI.

A Charm teaching how to hurt whom you liſt with Images of Wax, &c.

CHAP. XVII.

Counter-charms againſt theſe and all other Witchcrafts, in the ſaying alſo whereof Witches are vexed, &c.

A Charm for the chin Cough.

For corporal or ſpiritual Reſt.

Charms to find out a Thief.

Another way to find out a Thief that hath ſtoln any thing from you.

To put out the Thiefs eye.

Another way to find out a Thief.

A Charm to find out or ſpoil a Thief.

Saint Adelberts Curſe or Charm againſt Thieves.

Another Inchantment.

CHAP. XVIII.

To ſpoil a Thief, a Witch, or any other Enemy, and to be delivered from the evil.

A notable Charm or Medicine to pull out an Arrow-head, or any ſuch thing that ſticketh in the fleſh or bones, and cannot otherwiſe be had out.

Charms againſt a quotidian Ague.

For all manner of Agues intermittent.

Periapts, Characters, &c. for Agues, and to cure all Diſeaſes, and to deliver from all evil.

More Charms for Agues.

For a bloody Flux, or rather an Iſſue of blood.

Cures commenced and finiſhed by Witchcraft.

Another Witchcraft or Knavery practiſed by the ſame Chirurgion.

Another Experiment for one bewitched.

Otherwiſe.

A Knack to know whether you be Bewitched or no, &c.

CHAP. XIX.

CHAP. XX.

CHAP. XXI.

A Charm to find her that bewitched your Kine.

Another, for all that have bewitched any kind of Cattel.

A ſpecial Charm to preſerve all Cattel from Witchcraft.

CHAP. XXII.

The Charm of Charms.

Otherwiſe.

CHAP. XXIII.

BOOK XIII.

CHAP. I.

CHAP. II.

CHAP. III.

CHAP. IV.

CHAP. V.

CHAP. VI.

CHAP. VII.

CHAP. VIII.

CHAP. IX.

CHAP. X.

CHAP. XI.

CHAP. XII.

CHAP. XIII.

CHAP. XIV.

CHAP. XV.

CHAP. XVI.

CHAP. XVII.

CHAP. XVIII.

CHAP. XIX.

CHAP. XX.

CHAP. XXI.

CHAP. XXII.

CHAP. XXIII.

To make a little Ball ſwell in your hand till it he very great.

To conſume (or rather to convey) one or many Bals into nothing.

How to rap a wag on the Knuckles.

CHAP. XXIV.

To Convey Money out of one of your hands into the other by Legierdemain.

To convert or tranſubſtantiate Money into Counters, or Counters into Money.

To put one Teſtor into one hand, and another into another hand, and with words to bring them together.

To put one Teſtor into a ſtrangers hand, and another into your own, and to convey both into the ſtrangers hand with words.

How to do the ſame or the like feat otherwiſe.

To throw a piece of Money away, and to find it again where you liſt.

With words to make a Groat or a Teſtor to leap out of a Pot, or to run alongſt upon a Table.

To make a Groat or a Teſtor to ſink through a Table, and to vaniſh out of a Handkercher very ſtrangely.

A notable trick to transform a Counter to a Groat.

CHAP. XXV.

To convey a Teſtor out of ones Hand that holdeth it faſt.

To throw a piece of Money into a deep Pond, and to fetch it again from whence you liſt.

To convey one Shilling being in one hand into another, holding your hands abroad like a Rood.

How to Rap a Wag on the Knuckles.

CHAP. XXVI.

CHAP. XXVII.

How to deliver out four Aces, and to convert them into four Knaves.

How to tell one what Card he ſeeth in the bottom, when the ſame Card is ſuffled into the ſtock.

Another way to do the ſame, having your ſelf indeed never ſeen the Card.

To tell one without confederacy what Card he thinketh.

CHAP. XXVIII.

CHAP. XXIX.

A notable Feat of Faſt and Looſe; namely, to pull three Bead ſtones from off a Cord, while you hold faſt the ends thereef, without removing of your hand.

CHAP. XXX.

To make a ſhoal of Goſlings draw a Timber-log.

To make a Pot or any ſuch thing ſtanding faſt on the Cupboard, to fall down thencs by vertue of words.

To make one dance naked.

To transform or alter the Colour of ones Cap or Hat.

How to tell where a ſtollen Horſe is become.

CHAP. XXXI.

How to convey (with words or Charme) the Corn contained in one Box into another.

Of another Box to convert Wheat into Flower with words, &c.

Of divert petty Juggling Knacks.

CHAP. XXXII.

To cut a Lace aſunder in the midſt, and to make it whole again.

How to pull Laces innumerable out of your mouth, of what colour or length you liſt, and never any thing ſeen to be therein.

CHAP. XXXIII.

Chap. XXXIV.

To Eat a Knife, and to fetch it out of any other place.

To thruſt a Bodkin into your Head without hurt.

To thruſt a Bodkin through your Tongue, and a Knife through your Arm; a pitiful ſight, without hurt or danger.

To thruſt a piece of Lead into one Eye, and to drive it about (with a ſtick) between the skin and fleſh of the fore-head, until it be brought to the other Eye, and there thruſt out.

To cut half your Noſe aſunder, and to heal it again preſently without any Salve.

To put a Ring through your Cheek.

To cut off ones Head, and to lay it in a Platter, &c, which the Jugglers call the decollation of John Baptiſt.

To thruſt a Dagger or Bodkin into your Guts very ſtrangely, and to recover immediately.

To draw a Cord through your Noſe, Mouth, or Hand, ſo ſenſible as is wonderful to ſee.

The Concluſion, wherein the Reader is referred to certain Patterns of Inſtruments wherewith divers Feats here ſpecified are to be executed.

Here follow patterns of certain Inſtruments to be uſed in the former juggling knacks.

§

To thruſt a Bodkin into your Head, and through your Tongue, &c.

To thruſt a Knife through your Arm, and to cut half your Noſe aſunder, &c.

To Cut off ones Head, and to lay it in a Platter, which the Jugglers call the decollation of John Baptiſt.

BOOK XIV.

CHAP. I.

CHAP. II.

CHAP. III.

CHAP. IV.

CHAP. V.

CHAP. VI.

CHAP. VII.

CHAP. VIII.

BOOK XV.

CHAP. I.

How to conſecrate an imaginary Circle.

CHAP. II.

CHAP. III.

CHAP. IV.

CHAP. V.

An Exorciſm for the fire.

At the putting on the Garments,

CHAP. VI.

CHAP. VII.

CHAP. VIII.

CHAP. IX.

CHAP. X.

CHAP. XI.

CHAP. XII.

CHAP. XIII.

CHAP. XIV.

CHAP. XV.

How the Day is divided or diſtinguiſhed.

Hereafter followeth a Table ſhewing how the day and the night is divided by hours, and reduced to the regiment of the Planets.

CHAP. XVI.

CHAP. XVII.

CHAP. XVIII.

CHAP. XIX.

This is the way to go inviſible by theſe three Siſters of Fairies.

CHAP. XX.

CHAP. XXI.

CHAP. XXII.

CHAP. XXIII.

A Licenſe for the Spirit to depart.

CHAP. XXIV.

To the Water ſay as followeth.

Then take the Salt in thy hand, and ſay putting it it into the Water, making in the manner of a Croſs.

Then ſprinkle upon any thing, and ſay as followeth.

CHAP. XXV.

CHAP. XXVI.

Now the Pater noſter, Ave, and Credo muſt be ſaid, and then the Prayer immediately following.

CHAP. XXVII.

CHAP. XXVIII.

Then being appeared, ſay theſe words following.

A Licence to Depart.

CHAP. XXIX.

To ſpeak with Spirits.

CHAP. XXX.

CHAP. XXXI.

CHAP. XXXII.

CHAP. XXXIII.

CHAP. XXXIV.

CHAP. XXXV.

CHAP. XXXVI.

A Conjuration written in the Maſſe-book. Fol. 1.

Oremus.

CHAP. XXXVII.

CHAP. XXXVIII.

CHAP. XXXIX.

CHAP. XL.

CHAP. XLI.

CHAP. XLII.

CHAP. XLIII.

CHAP. XLIV.

CHAP. XLV.

CHAP. XLVI.

CHAP. XLVII.

CHAP. XLVIII.

CHAP. XLIX. Cardanus

CHAP. L.

CHAP. LI.

BOOK XVI.

CHAP. I.

CHAP. II

CHAP. III.

CHAP. IV.

CHAP. V.

CHAP. VI.

CHAP. VII.

CHAP. VIII.

CHAP. IX.

CHAP. X.

The Contents of the Chapters in the Sixteen Fore-going BOOKS.

BOOK I.

BOOK II.

BOOK III.

BOOK IV.

BOOK V.

BOOK VI.

BOOK VII.

BOOK VIII.

BOOK IX.

BOOK X.

BOOK. XI.

BOOK XII.

BOOK. XIII.

BOOK XIV.

BOOK XV.

BOOK XVI.

[2]

Title page

A DISCOURSE CONCERNING Devils and Spirits. BOOK I.

CHAP. I.

CHAP. II.

CHAP. III.

CHAP. IV.

CHAP. V.

CHAP. VI.

CHAP. VII.

CHAP. VIII.

CHAP. IX.

CHAP. X.

CHAP. XI.

CHAP. XII.

CHAP. XIII.

CHAP. XIV.

CHAP. XV.

CHAP. XVI.

CHAP. XVII.

CHAP. XVIII.

CHAP. XIX.

CHAP. XX.

CHAP. XXI.

CHAP. XXII.

CHAP. XXIII.

CHAP. XXIV.

CHAP. XXV.

CHAP. XXVI.

CHAP. XXVII.

CHAP. XXVIII.

CHAP. XXIX.

CHAP. XXX.

CHAP. XXXI.

CHAP. XXXII.

CHAP. XXXIII.

CHAP. XXXIV.

BOOK II.

CHAP. I.

CHAP. II.

Chap. III.

CHAP. IV.

CHAP. V.

CHAP. VI.

CHAP. VII.

The Contents of the Chapters in The Diſcourſe concerning Devils and Spirits.

BOOK I.

BOOK II.

The discovery of witchcraft proving that the compacts and contracts of witches with devils and all infernal spirits or familiars are but erroneous novelties and imaginary conceptions : also discovering, how far their power extendeth in killing, tormenting, consuming, or curing the bodies of men, women, children, or animals by charms, philtres, periapts, pentacles, curses, and conjurations : wherein likewise the unchristian practices and inhumane dealings of searchers and witch-tryers upon aged, melancholly, and superstitious people, in extorting confessions by terrors and tortures, and in devising false marks and symptoms, are notably detected ... : in sixteen books / by Reginald Scot ... ; whereunto is added an excellent Discourse of the nature and substance of devils and spirits, in two books : the first by the aforesaid author, the second now added in this third edition ... conducing to the compleating of the whole work, with nine chapters at the beginning of the fifteenth [sic] book of The discovery. — Discoverie of witchcraft[1]

§

§

[Page]

[Page]

THE Diſcovery of Witchcraft: PROVING, That the Compacts and Contracts of WITCHES with Devils and all Infernal Spirits or Familiars, are but Erroneous Novelties and Imaginary Conceptions. Alſo diſcovering, How far their Power extendeth in Killing, Tormenting, Conſuming, or Curing the bodies of Men, Women, Children, or Animals, by Charms, Philtres, Periapts, Pentacles, Curſes, and Conjurations.

WHEREIN LIKEWISE The Unchriſtian Practices and Inhumane Dealings of Searchers and Witch-tryers upon Aged, Melancholly, and Superſtitious people, in extorting Confeſſions by Terrors and Tortures, and in deviſing falſe Marks and Symptoms, are notably Detected.

And the Knavery of Juglers, Conjurers, Charmers, Soothſayers, Figure-Caſters, Dreamers, Alchymiſts and Philterers; with many other things that have long lain hidden, fully Opened and Deciphered.

ALL WHICH Are very neceſſary to be known for the undeceiving of Judges, Juſtices, and Jurors, before they paſs Sentence upon Poor, Miſerable and Ignorant People; who are frequenly Arraigned, Condemned, and Executed for Witches and Wizzards. IN SIXTEEN BOOKS.

By REGINALD SCOT Eſquire.

Whereunto is added An excellent Diſcourſe of the Nature and Subſtance OF DEVILS and SPIRITS, IN TWO BOOKS: The Firſt by the aforeſaid Author: The Second now added in this Third Edition, as Succedaneous to the former, and conducing to the compleating of the Whole Work: With Nine Chapters at the beginning of the Fifteenth Book of the DISCOVERY.

LONDON: Printed for Andrew Clark, and are to be ſold at Mris. Cotes's near the Golden-Ball in Alderſgateſtreet, 1665.

To the Honorable, mine eſpecial good Lord, Sir ROGER MANWOOD Knight, Lord Chief Baron of Her MAJESTIES Court of the Exchequer.

[Page]

[Page]

IN-ſo-much as I know that your Lordſhip is by nature wholly inclined, and in purpoſe earneſtly bent, to relieve the Poor; and that not only with Hoſpitality and Alms, but by divers other deviſes and wayes tending to their comfort: having (as it were) framed and ſet your ſelf to the help and maintenance of their Eſtate, as appeareth by your charge and travel in that behalf. Whereas alſo you have a ſpecial care for the ſupporting of their right, and redreſſing of their wrongs, as neither deſpiſing their Calamity, nor yet forgetting their Complaint; ſeeking all means for their amendment, and for the reformation of their diſorders, even as a very Father to the Poor. Finally, for that I am a poor member of that Common-wealth, where your Lordſhip is a principal perſon; I thought this my travel, in the behalf of the poor, the aged, and the ſimple, might be very fitly commended unto you; for a weak houſe requireth a ſtrong ſtay. In which reſpect I give God thanks, that hath raiſed up unto me ſo mighty a friend for them as your Lordſhip is, who in our Laws have ſuch knowledge, in Government ſuch diſcretion, in theſe Cauſes ſuch experience, and in the Common-wealth ſuch authority; and never the leſs vouchſafe to deſcend to the conſideration of theſe baſe and inferior matters, which miniſter more care and trouble, than worldly eſtimation.

And inſomuch as your Lordſhip knoweth, or rather exerciſeth the office of a Judge, whoſe part it is to hear with courteſie, and to determine with equity; it cannot but be apparent unto you, that when puniſhment exceedeth the fault, it is rather to be thought vengeance than correction. In which reſpect I know you ſpend more time and travel in the converſion and [Page] reformation, than in the ſubverſion and confuſion of Offenders, as being well pleaſed to augment your own private pains, to the end you may diminiſh their publick ſmart. For in truth, that Common-wealth remaineth in woful ſtate, where fetters and haltars beat more ſway than mercy and due compaſſion.

Howbeit, it is natural to unnatural people, and peculiar unto Witchmongers, to purſue the poor, to accuſe the ſimple, and to kill the innocent; ſupplying in rigor and malice towards others, that which they themſelves want in proof and diſcretion, or the other in offence or occaſion. But as a cruel heart and an honeſt mind do ſeldom meet and feed together in a diſh; ſo a diſcreet and merciful Magiſtrate, and a happy Common-wealth cannot be ſeparated aſunder. How much then are we bound to God who hath given us a Queen, that of Juſtice is not only the very perfect image and patern, but alſo of Mercy and Clemency (under God) the meer fountain and body it ſelf? Inſomuch as they which hunt moſt after blood in theſe dayes, have leaſt authority to ſhed it. Moreover, ſith I ſee that in caſes where lenity might be noiſome, and puniſhment wholeſome to the Common-wealth, there no reſpect of perſon can move you, no authority can abaſh you, no fear, no threats can daunt you in performing the duty of Juſtice.

In that reſpect again, I find your Lordſhip a fit perſon to judge and look upon this preſent Treatiſe. Wherein I will bring before you, as it were to the bar, two ſorts of moſt arrogant and wicked people; the firſt, challenging to themſelves; the ſecond, attributing unto others, That Power which only appertaineth to God: Apoc. 4.11. Rom. 8 Act. 5. Apoc. 2. Luk. 16. Dan. 2.28, 47 Pſal. 72. & 136. Jerem. 5. Job 5. & 36. Sam. 12. 1 King. 8. 2 King. 3. Iſai. 5. Zac. 10. & 14. Amos 4 7. Job 1. Iſai. 42.8. who only is the Creator of all things, who only ſearcheth the heart and reins, who only knoweth our imaginations and thoughts, who only openeth all ſecrets, who only worketh great wonders, who only hath power to raiſe up and caſt down, who only maketh thunder, lightning, rain, tempeſt, and reſtraineth them at his pleaſure, who only ſendeth life and death, ſickneſs and health, wealth and wo; who neither give nor lendeth his glory to any creature.

And therefore, that which grieveth me to the bottom of my heart, is, that theſe Witchmongers cannot be content to wreſt out of Gods hand his Almighty Power, and keep it themſelves, or leave it with a Witch: but that, when by drift of argument they are made to lay down the bucklers, they yield them up to the Devil, or at the leaſt pray aide of him, as though the rains of all [Page] mens lives and actions were committed into his hand, and that he ſat at the ſtern, to guide and direct the courſe of the whole World; imputing unto him power and ability enough to do as great things, and as ſtrange Miracles, as ever Chriſt did.

But the Doctors of this ſupernatural doctrine, ſay ſometimes, That the Witch doth all theſe things by vertue of her Charms; ſometimes, that a Spiritual; ſometimes, that a Corporal Devil doth accompliſh it; ſometimes they ſay, that the Devil doth but make the Witch believe ſhe doth that which he himſelf hath wrought; ſometimes, that the Devil ſeemeth to do that by compulſion, which he doth moſt willingly: Finally, the Writers hereupon are ſo eloquent, and full of variety, that ſometimes they write, that the Devil doth all this by God's permiſsion only; ſometimes, by his licence; ſometimes, by his appointment: ſo as (in effect and truth) not the Devil, but the high and mighty King of Kings, and Lord of hoſts, even God himſelf, ſhould this way be made obedient and ſervile to obey and perform the will and commandement of a malicious old Witch, and miraculouſly to anſwer her appetite, as well in every trifling vanity, as in moſt horrible executions; as the revenger of a doting old womans imagined wrongs, to the deſtruction of many innocent children, and as a ſupporter of her paſsions, to the undoing of many a poor ſoul. And I ſee not, but a Witch may as well inchant when ſhe will, as a lyer may lye whey he liſt; and ſo ſhould we poſſeſs nothing, but by a Witches licence and permiſsion.

And now forſooth it is brought to this point, that all Devils, which were wont to be ſpiritual, may at their pleaſure become corporal, and to ſhew themſelves familiarly to Witches and Conjurors, and to none other, and by them only may be made tame, and kept in a box, &c. So as a malicious old Woman may command her Devil to plague her neighbor; and he is afflicted in manner and form as ſhe deſireth. But then cometh another Witch, and ſhe biddeth her Devil help, and he healeth the ſame party. So as they make it a kingdome divided in it ſelf, and therefore I truſt, it will not long endure, but will ſhortly be overthrown, according to the words of our Saviour, Omne regnum in ſe diviſum deſolabitur; Every kingdom divided in it ſelf ſhall be deſolate.

And although ſome ſay, that the Devil is the Witches inſtrument [Page]to bring her purpoſes and practices to paſs: yet others ſay, that ſhe is his inſtrument, to execute his pleaſure in any thing, and therefore to be executed. But then (methinks) ſhe ſhould be injuriouſly dealt withal, and put to death for anothers offence: for actions are not judged by inſtrumental cauſes; neither doth the end and purpoſe of that which is done, depend upon the mean inſtrument. Finally, if the Witch do it not, why ſhould the Witch die for it? But they ſay, that Witches are perſwaded and think, that they do indeed thoſe miſchiefs; and have a will to perform that which the Devil committeth, and that therefore they are worthy to die. By which reaſon every one ſhould be executed, that wiſheth evil to his neighbour, &c. But if the will ſhould be puniſhed by man, according to the offence againſt God, we ſhould be driven by thouſands at once to the ſlaughterhouſe or butchery: Prov. 5. For, whoſoever loatheth correction ſhall die. And who ſhould eſcape execution, if this lothſomneſs (I ſay) ſhould extend to death by the Civil Laws! Alſo, the reward of ſin is death: Howbeit, every one that ſinneth, is not to be put to death by the Magiſtrate. But, my Lord, it ſhall be proved in my book, and your Lordſhip ſhall try it to be true, as well here at home, in your native countrey, as alſo abroade in your ſeveral circuits, that (beſides them that be Veneficae, which are plain Poyſoners) there will be found among our Witches only two ſorts; the one ſort being ſuch by imputation, as ſo thought of by others (and theſe are abuſed, and not abuſers) the other by acceptation, as being willing ſo to be accounted, and theſe be meer Coſeners.

Inſti. lib. 5 cap. 8. ſect. 6. Item upon Deut. c. 18 Calvin treating of theſe Magicians, calleth them Coſeners, ſaying That they uſe their Jugling knacks only to amaſe or abuſe the people, or elſe for Fame; but he might rather have ſaid for Gain. Eraſtus himſelf,Lib. de lamiis, pag. 5. being a principal writer in the behalf of Witches omnipotency, is forced to confeſs, that theſe Greek words [...], are moſt commonly put for illuſion, falſe-packing, coſenage, fraud, knavery, and deceit: and is further driven to ſay, That in ancient time, the learned were not ſo blockiſh, as not to ſee that the promiſes of Magicians and Inchanters were falſe, and nothing elſe but knavery, coſenage, and old wives fables; and yet defendeth he their flying in the air, their transferring of Corn or Graſs from one field to another, &c.

But as Eraſtus diſagreeth herein with himſelf and his friends: ſo is there no agreement among any of thoſe Writers, but only [Page] in cruelties, abſurdities, and impoſsibilites. And theſe (my Lord) that fall into ſo manifeſt contradictions, and into ſuch abſurd aſſeverations, are not of the inferiour ſort of Writers; neither are they all Papiſts, but men of ſuch account, as whoſe names give more credit to their cauſe, then their writings. In whoſe behalf I am ſorry, and partly for reverence ſuppreſs their fondeſt errors and fouleſt abſurdities; dealing ſpecially with them that moſt contend in cruelty,Iſa. 59.7. Rom. 3.15. Eccleſ. 27.5. Prov. 1.16. Jerem. 2.34. Pſal. 30.15. Iſa. 33.15. whoſe feet are ſwift to ſhed blood; Striving, (as Jeſus the ſon of Sirach ſaith) and haſting (as Solomon the ſon of David ſaith) to pour out the blood of the Innocent: whoſe heat againſt theſe poor wretches cannot be allayed with any other liquor then blood; and therefore I fear that under their wings will be found the blood of the ſouls of the poor, at that day, when the Lord ſhall ſay, Depart from me ye blood-thirſty men.

And becauſe I know your Lordſhip will take no counſel againſt innocent blood, but rather ſuppreſs them that ſeek to imbrew their hands therein, I have made choice to open their caſe to you, and to lay their miſerable calamity before your feet; following herein the advice of that learned man Brentius, In Epiſtola ad John Wier. who ſaith, Si quis admonuerit Magiſtratum, ne in miſeras illas mulierculas ſaeviat, eum ego arbitror divinitus excitatum; that is, If any admoniſh the Magiſtrate not to deal too hardly with theſe miſerable wretches, that are called Witches, I think him a good inſtrument raiſed up for this purpoſe by God himſelf.

But it will perchance be ſaid by Witchmongers; to wit, by ſuch as attribute to Witches the power which appertaineth to God only, That I have made choice of your Lordſhip to be a Patron to this my Book, becauſe I think you favour mine opinions, and by that means may the more freely publiſh any error or conceit of mine own, which ſhould rather be warranted by your Lordſhips authority, then by the Word of God, or by ſufficient argument. But I proteſt the contrary, and by theſe preſents I renounce all protection, and deſpiſe all friendſhip that might ſerve to help towards the ſuppreſsing or ſupplanting of Truth: knowing alſo that your Lordſhip is far from allowing any injury done unto Man; much more an enemy to them that go about to diſhonour God, or to embeazel the title of his immortal glory. But becauſe I know you to be perſpicuous and able to ſee down into the depth and bottome of Cauſes, and are not to be carryed [Page] away with the vain perſwaſion or ſuperſtition either of Man, Cuſtom, Time or Multltude, but moved with the authority of Truth only: I crave your countenance herein, even ſo far forth, and no further, then the law of God, the law of Nature, the law of this Land, and the rule of Reaſon ſhall require. Neither do I treat for theſe poor people any otherwiſe, but ſo, as with one hand you may ſuſtain the good, and with the other ſuppreſs the evil: wherein you ſhall be thought a Father to Orphans, an Advocate to Widows, a Guide to the Blind, a Stay to the Lame, a Comfort and Countenance to the honeſt, a Scourge and Terror to the Wicked.

Thus far I have been bold to uſe your Lordſhips patience, being offended with my ſelf, that I could not in brevity utter ſuch matter as I have delivered amply; whereby (I confeſs) occaſion of tediouſneſs might be miniſtred, were it not that your great gravity joyned with your ſingular conſtancy in reading and judging be means of the contrary. And I wiſh even with all my heart, that I could make people conceive the ſubſtance of my writing, and not miſconſter any part of my meaning. Then doubtleſs would I perſwade my ſelf, that the company of Witchmongers, &c. being once decreaſed, the number alſo of Witches, &c. would ſoon be diminiſhed. But true be the words of the Poet,

Haudquaquam poteris ſortirier omnia ſolus;

Námque aliis divi bello pollere dederunt,

Huic ſaltandi artem, voce huic cytharáque canendi:

Rurſum alii inſeruit ſagax in pectore magnus

Jupiter ingenium, &c.

And therefore as doubtful to prevail by perſwading, though I have reaſon and common ſenſe on my ſide; I reſt upon earneſt wiſhing, namely, To all people an abſolute truſt in God the Creator, and not in Creatures, which is to make fleſh our arme; that God may have his due honour, which by the undutifulneſs of many is turned into diſhonour, and leſs cauſe of offence and error given by common received evil example. And to your Lordſhip, I wiſh, as increaſe of Honour, ſo continuance of good health and happy dayes.

Your Lordſhips to be commanded Reginald Scot.

To the Right Worſhipful, Sir THOMAS SCOT Knight, &c.

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SIR,

I See among other Malefactors, many poor old Women convented before you for working of Miracles, otherwiſe called Witchcraft; and therefore I thought You alſo a meet perſon to whom I might commend my Book. And here I have occaſion to ſpeak of your ſincere adminiſtration of Juſtice, and of your dexterity, diſcretion, charge and travel employed in that behalf, whereof I am oculatus teſtis. Howbeit I had rather refer the Reader to common fame, and their own eyes and ears, to be ſatisfied; then to ſend them to a Stationers ſhop, where many times lyes are vendible, and truth contemptible. For I being of your houſe, of your name, and of your blood; my foot being under your table, my hand in your diſh, or rather in your purſe, might be thought to flatter you in that, wherein (I know) I ſhould rather offend you than pleaſe you. And what need I curry-favour with my moſt aſſured Friend? And if I ſhould only publiſh thoſe virtues (though they be many) which give me ſpecial occaſion to exhibit this my travel unto you, I ſhould do as a Painter, that deſcribeth the foot of a notable perſonage, and leaveth all the beſt features in his body untouched.

I therefore (at this time) do only deſire you to conſider of my report, concerning the evidence that is commonly brought before you againſt them. See firſt whether the Evidence be not frivolous, and whether the proofs brought againſt them be not incredible, conſiſting of gueſſes, preſumptions, and impoſſibilities contrary to Reaſon, Scripture, and Nature. See alſo what perſons cemplain upon them, whether they be not of the baſeſt, the unwiſeſt, and moſt faithleſs kind of people. Alſo may it pleaſe you to weigh what accuſations and crimes they lay to their charge: namely, She was at my houſe of late: She would have had a pot of Milk, ſhe departed in a chafe becauſe ſhe had it not; ſhe railed, ſhe curſed, ſhe mumbled and whiſpered; and finally, ſhe ſaid, She would be even with me: and ſoon after my Child, my Cow, my Sow, or my Pullet dyed, or was ſtrangely taken: Nay (if it pleaſe your Worſhip) I have further proof; I was with a wiſe Woman, and ſhe told me I had an ill neighbour, and that ſhe would come to my houſe ere it were long, and ſo did ſhe; and that ſhe had a mark about her waſt, and ſo had ſhe: and God forgive me, my ſtomach hath gone againſt her a great while. Her Mother before her was counted a Witch; ſhe hath been beaten and ſcratched by the face till blood was drawn upon her, becauſe ſhe hath been ſuſpected, and afterwards ſome of thoſe perſons were ſaid to amend. Theſe are the certainties that I hear in their evidences.

Note alſo, how eaſily they may be brought to confeſs that which they never did, nor lyeth in the power of Man to do: and then ſee whether I have cauſe to write as I do. Further, if you ſhall ſee that Infidelity, Popery, and many other manifeſt Hereſies be backed and ſhouldered, and their profeſſors animated and heartened, by yielding to creatures ſuch infinite power, as is wreſted out of Gods hand, and attributed to Witches: Finally, if you ſhall preceive that I have faithfully and truly delivered and ſet down the condition and ſtate of the Witch, and alſo of the Witchmonger, and have confuted by Reaſon and Law, and by the Word of God it ſelf, [Page] all mine abverſaries Objections and Arguments; then let me have your countenance againſt them that maliciouſly oppoſe themſelves againſt me.

My greateſt adverſaries are young ignorance and old cuſtom. For what folly ſoever tract of time hath foſtered, it is ſo ſuperſtitiouſly purſued of ſome, as though no Error could be acquainted with cuſtom, But if the Law of Nations would joyn with ſuch cuſtom, to the maintenance of Ignorance, and to the ſuppreſſing of Knowledge, the civileſt Countrey in the World would ſoon become barbarous, &c. For as knowledge and time diſcovereth Errors, ſo do ſuperſtition and ignorance in time breed them. And concerning the opinions of ſuch, as wiſh that Ignorance ſhould rather be maintained, than Knowledge buſily ſearched for, becauſe thereby offence may grow:John 5. Prov. 15.1. I anſwer, that we are commanded by Chriſt himſelf to ſearch for Knowledge: For, it is the Kings honour (as Solomon ſaith) to ſearch out a thing.

Ariſtotle ſaid to Alexander, That a mind well furniſhed, was more beautiful than a body richly arrayed. What can be more odious to Man, or offenſive to God, than Ignorance; Act. 3. Prov. 9. for, through ignorance the Jews did put Chriſt to death. Which ignorance whoſoever forſaketh, is promiſed life everlaſting: and therefore among Chriſtians it ſhould be abhorred above all other things. For even as when we wreſtle in the dark, we tumble in the mire, &c. ſo when we ſee not the Truth, we wallow in Errors. A blind man may ſeek long in the ruſhes ere he find a needle; and as ſoon is a doubt diſcuſſed by Ignorance. Finally, truth is no ſooner found out in ignorance, then a ſweet ſavor in a dunghill. And if they will allow men knowledge, and give them no leave to uſe it, men were much better be without it than have it: Matth. 25. Matth. 5. Luk. 8. For it is, as to have a talent, and to hide it under the earth; or, to put a candle under a buſhel: or as, to have a ſhip, and to let her lie alwayes in the dock: which thing how profitable it is, I can ſay ſomewhat by experience.

But hereof I need ſay no more, for every may ſeeth, that none can be happy who knoweth not what felicity meaneth: For, what availeth it to have riches, and not to have the uſe thereof? Truly the Heathen herein deſerved more commendation than many Chriſtians; for they ſpared no pain, no coſt, nor travel to attain to Knowledge. Pythagoras travelled from Thamus to Aegypt, and afterwards into Crete and Lacedaemonia: and Plato out of Athens into Italy and Aegypt, and all to find out hidden ſecrets and knowledge; which when a man hath, he ſeemeth to be ſeparated from mortality. For pretious ſtones, and all other creatures of what value ſoever, are but counterfeits to this jewel; they are mortal, corruptible, and inconſtant; this is immortal, pure and certain. Wherefore if I have ſearched and found out any good thing, that ignorance and time hath ſmothered, the ſame I commend unto you: to whom though I owe all that I have, yet am I bold to make others partakers with you in this poor gift.

Your loving Coſen Reginal Scot.

To the Right Worſhipful his loving Friends, Maſter Doctor Coldwell Dean of Rocheſter; AND Maſter Doctor Readman Archdeacon of Canterbury, &c.

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HAving found out two ſuch civil Magiſtrates, as for direction of judgment, and for ordering matters concerning Juſtice in this Commonwealth (in my poor opinion) are very ſingular perſons, who (I hope) will accept of my good will, and examine my book by their experience, as unto whom the matter therein contained doth greatly appertain: I have now again conſidered of two other points; namely, Divinity and Philoſophy, whereupon the ground-work of my book is laid. Wherein although I know them to be very ſufficiently informed, yet doth not the judgment and cenſure of thoſe cauſes ſo properly appertain to them as unto you, whoſe fame therein hath gotten preeminence above all others that I know of your callings: and in that reſpect I am bold to joyn you with them, being all good neighbours together in this Common-wealth, and loving friends unto me. I do not preſent this unto you, becauſe it is meet for you; but for that you are meet for it (I mean) to judge upon it, to defend it, and if need be to correct it; knowing that you have learned of that grave Councellor Cato, Not to ſhame or diſcountenance any body. For if I thought you as ready, as able, to diſcharge me from mine inſufficiency; I ſhould not have been haſty (knowing your learning) to have written unto you: but if I ſhould be abaſhed to write to you, I ſhould ſhew my ſelf ignorant of your courteſie.

I know mine own weakneſs, which if it have been able to maintain this argument, the cauſe is the ſtronger. Eloquent words may pleaſe the ears, but ſufficient matter perſwadeth the heart. So as if I exhibit wholeſome drink (though it be ſmall) in a terrene diſh with a faithful hand, I hope it will be as well accepted, as ſtrong wine offered in a ſilver bowl with a flattering heart. And ſurely it is a point of great liberality to receive a ſmall thing thankfully, as to give and diſtribute great and coſtly gifts bountifully: for there is more ſupplyed with courteous anſwers than with rich rewards. The tyrant Dionyſius was not ſo hated for his tyranny, as for his churliſh and ſtrange behaviour. Among the poor Iſraelites ſacrifices, God was ſatisfied with the tenth part of an Ephah of flour, ſo as it were fine and good. Chriſt liked well of the poor widows mite. Lewis of France accepted a Rape-root of clowniſh Conan. Cyrus vouchſafed to drink a cup of cold water cut of the hand of poor Sinaetes: and ſo it may pleaſe you to accept this ſimple book at my hands, which I faithfully exhibit unto you, not knowing your opinions to meet with mine: but knowing your learning and judgment to be able as well to correct me where I ſpeak herein unskilfully, as others when they ſpeak hereof maliciouſly.

Some be ſuch dogs as they will barke at my writings, whether I maintain or refute this argument: as Diogenes ſnarled both at the Rhodians and at the Lacedaemonians: at the one, becauſe they were brave; at the other, becauſe they were not brave. Homer himſelf could not avoid reproachful ſpeeches. I am ſure that they which never ſtudied to learn any good thing, will ſtudy to find faults hereat. I for my part fear not theſe wars, nor all the adverſaries I have; were it not for certain cowards, who (I know) will come behind my back and bite me.

But now to the matter. My queſtion is not (as many fondly ſuppoſe) Whether there be Witches, or nay? but, Whether they can do ſuch miraculous works as are imputed unto them? Good Maſter Dean, is it poſſible for a man to break his faſt with you at Rocheſter, and to dine that day at Durham with Maſter Doctor Matthew; or can your enemy maime you, when the Ocean Sea is betwixt you? What real community is betwixt a ſpirit and a body? May a ſpiritual body become temporal at his pleaſure? Or may a carnal body become inviſible? Is it likely that the lives of all Princes, Magiſtrates, and Subjects, ſhould depend upon the will, or rather the wiſh of a poor malicious [Page] doting old fool; and that power exempted from the wiſe, the rich, the learned, the godly? &c. Finally, is it poſſible for a man or woman to do any of thoſe miracles expreſſed in my book, and ſo conſtantly reported by great Clerks? If you ſay, No; then am I ſatisfied. If you ſay, that God abſolutely, or by means can accompliſh all thoſe, and many more, I go with you. But Witches may well ſay they can do theſe things, howbeit they cannot ſhew how they do them. If I for my part ſhould ſay I could do thoſe things, my very adverſaries would ſay that I lyed.

O Maſter Archdeacon, is it not pitty, that that which is ſaid to be done with the Almighty power of the moſt high God, and by our Saviour his only Son Jeſus Chriſt our Lord, ſhould be referred to a baggage old Womans nod or wiſh? &c. Good Sir, is it not one manifeſt kind of Idolatry, for them that labour and are laden to come unto Witches to be refreſhed? If Witches could help whom they are ſaid to have made ſick, I ſee no reaſon, but remedy might as well be required at their hands, as a purſe demanded of him that hath ſtolen it. But truly it is manifold Idolatry, to ask that of a creature, which none can give but the Creator. The Papiſt hath ſome colour of Scripture to maintain his Idol of Bread; but no Jeſuitical diſtinction can cover the Witchmongers idolatry in this behalf. Alas, I am ſorry and aſhamed to ſee how many die, that being ſaid to be bewitched, only ſeek for Magical cures, whom wholeſome diet, and good medicines would have recovered. I dare aſſure you both, that there would be none of theſe coſening kind of Witches, did not Witchmongers maintain them, follow them, and believe in them and their Oracles; whereby indeed all good learning and honeſt arts, are overthrown: For theſe that moſt advance their power, and maintain the skill of theſe Witches, underſtand no part thereof; and yet being many times wiſe in other matters, are made fools by the moſt fools in the world.

Me thinks theſe Magical Phyſitians deal in the Common-wealth, much like as a certain kind of Cynical people do in the Church, 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 devices and imaginations, which they prefer before all other Divinity: and labouring to erect a Church according to their own fanſies, wherein all order is condemned, and only 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 hearkning to learning and obedience, and whiſper in mens ears to teach them their Fryer-like traditions. And of this ſect the chief author at this time is one Brown, a fugitive, a meet cover for ſuch a cup: as heretofore the Anabaptiſts, the Arrians, and the Franciſcan Fryers.

Truly not only nature, being the foundation of all perfection; but alſo Scripture, being the Miſtreſs and director thereof, and of all Chriſtianity, is beautified with knowledge and learning: For as nature without diſcipline doth naturally incline unto vanities, and as it were ſuck up errors; ſo doth the word, or rather the letter of the Scripture without underſtanding,Rom. 2.27. 2 Cor. 3.6. not only make us devoure errors, but yieldeth us up to death and deſtruction; and therefore Paul ſaith, he was not a 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, but to my ſelf great comfort, if it may paſs with good liking and acceptation. If it fall out otherwiſe, I ſhould think my pains ill imployed. For truly, in mine opinion, whoſoever ſhall perform any thing, or attain to any knowledge; or whoſoever ſhould travel throughout all the Nations of the world, or (if it were poſſible) ſhould peep into the heavens, the conſolation or admiration thereof were nothing pleaſant unto him, unleſs he had liberty to impart his knowledge to his friends. Wherein, becauſe I have made ſpecial choice of you, I hope you will read it, or at the leaſt lay it up in your ſtudy with your other Books, 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, Charm, &c. to defend you from all Inchantments.

Your loving Friend, REGINALD SCOT.

To the READERS.

[Page]

TO you that are wiſe and diſcreet, few words may ſuffice;Iſa. 11. Prov. 1. 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 conceit; 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 eyes to look upon my Book, were labour loſt, and time ill imployed: For I ſhould no more prevail herein, then if a hundred years ſince I ſhould have intreated your predeceſſors to believe, that Robin Good-fellow, that great and ancient Bull-begger, had been but a coſening Merchant, and no Devil indeed.

If I ſhould go to a Papiſt, and ſay, I pray you believe my writings, wherein I will prove all Popiſh Charms, Conjurations, Exorciſms, Benedictions and Curſes, not only to be ridiculous, and of none effect, but alſo to be impious and contrary to God's Word: I ſhould as hardly therein win favour at their hands, as herein obtain credit at yours. Nevertheleſs, 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. Nevertheleſs, Witches Charms, and Conjurors Coſenages are yet though effectual. Yea, the Gentiles have eſpyed the fraud of their coſening 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 paſs nothing. They ſay to their Candles, I conjure you to endure for ever; and yet they laſt not a Pater Noſter while the longer. They conjure water to be wholeſome both for body and ſoul; 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 vain coſenages of Witches and Conjurors; as though their Charms and Conjurations could produce more apparent, certain, and better effects then their own.

But my requeſt unto all you that read my Book ſhall be no more, but that it would pleaſe you to conferr my words with your own ſenſe and experience, and alſo with the Word of God. If you finde 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, ſtay 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 prevail to annoy you: and then, that which is written without offence, may be overpaſſed without any grief.

And although mine aſſertion, be ſomewhat differing from the old inveterate opinion, which I confeſs hath many gray hairs, whereby mine adverſaries have gained more authority then reaſon, towards the maintenance of their preſumptions, and old wives fables; yet ſhall it fully agree with God's glory, and with his holy Word. And albeit there be hold taken by mine Adverſaries, 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 relieve them: I truſt their glorious title and argument of Antiquity, will appear as ſtale and corrupt as the Apothecaries Drugs, or Grocers Spice, which the longer they be preſerved, [Page] the worſe they are. And till you have peruſed my Book, ponder this in your mind, to wit, that Sagae, Theſſalae, Striges, Lamiae (which words and none other being in uſe do properly ſignifie our Witches) are not once found written in the old or new Teſtament: and that Chriſt himſelf, in his Goſpel, never mentioned the name of a Witch. And that neither he, nor Moſes ever ſpake any one word of the Witches bargain with the Devil, their hagging, their riding in the Air, their transferring of Corn or Graſs from one field to another, their hurting of Children or Cattel with words or charms, their bewitching of Butter, Cheeſe, Ale, &c. nor yet their tranſubſtantiation; inſomuch as the writers hereupon are not aſhamed to ſay,Mal. Malef. part. 2. quaeſt. 2. That it is not abſurd to affirm, that there were no Witches in Jobs time: The reaſon is, that if there had been ſuch Witches then in being, Job would have ſaid, he had been bewitched. But indeed men took no heed in thoſe dayes to this doctrine of Devils;1 Pet. 4.1. to wit, to theſe fables of Witchcraft, which Peter ſaith, ſhall be much regarded and hearkned unto in the latter dayes.

Howbeit, how ancient ſoever this barbarous conceit of Witches Omnipotency is, Truth muſt not be meaſured by Time; for every old Opinion is not ſound. Verity is not impaired, how long ſoever it be ſuppreſſed: but is to be ſearched out, in how dark a corner ſoever it lye hidden; for it is not like a cup of Ale that may be broached toe rathe. Finally,Danaeus in ſuo prologo. time bewrayeth old errors, and diſcovereth new matters of truth. Danaeus himſelf ſaith, that this queſtion hitherto hath never been handled; nor the Scriptures concerning this matter have never been expounded. To prove the antiquity of the cauſe, to confirm the opinion of the ignorant, to inforce mine Adverſaries Arguments, to aggravate the Puniſhment, and to accompliſh the Confuſion of theſe old women, is added the vanity and wickedneſs of them which are called Witches; the arrogancy of thoſe which take upon them to work Wonders; the deſire that people have to hearken to ſuch miraculous matters, unto whom moſt commonly an impoſſibility is more credible than a verity; the ignorance of natural cauſes; the ancient and univerſal hate conceived againſt the name of a Witch; their ill-favoured faces; their ſpiteful words; their curſes and imprecations; their charmes made in rime, and their beggery; the fear of many fooliſh folk; the opinion of ſome that are wiſe; the want of Robin Good-fellow and the Fairies, which were wont to maintain that, and the common peoples talk in this behalf; the authority of the Inquiſitors; the learning, cunning, conſent, and eſtimation of Writers herein; the falſe tranſlations and fond interpretations uſed, ſpecially by Papiſts, and many other like cauſes. All which toyes take ſuch hold upon mens fancies, as thereby they are led and enticed away from the conſideration of true reſpects, to the condemnation of that which they know not.

Howbeit, I will (by God's grace) in this my Book, ſo apparently decipher and confute theſe Cavils, and all other their Objections, as every Witchmonger ſhall be abaſhed, and all good men thereby ſatisfied. In the mean time, I would wiſh them to know, that if neither the eſtimation of God's Omnipotency, nor the tenor of his Word, nor the doubtfulneſs, or rather the impoſſibility of the caſe, nor the ſmall proofs brought againſt them, nor the rigor executed upon them, nor the pitty that ſhould be in a Chriſtian heart, nor yet their ſimplicity, impotency, or age, may ſuffice to ſuppreſs the rage or rigor wherewith they are oppreſſed; yet the conſideration of their ſex or kind, ought to move ſome mitigation of their puniſhment. For if nature (as Pliny reporteth) hath taught a Lyon not to deal ſo roughly with a Woman as with a Man, becauſe ſhe is in body the weaker veſſel, and in heart more inclined to pitty (which Jeremiah in his Lamentations ſeemeth to confirm) what ſhould a Man do in this caſe,Lam. 3. & 4. verſ. 10. 1 Cor. 11.9. verſ. 7. Gen. 2.22.18. Ariſt. lib. Problem. 2.9. Virg. Georg. for whom a Woman was created as an help and comfort unto him? In ſo much as even in the law of Nature, it is a greater offence to ſtay a Woman than a Man; not becauſe the Man is not the more excellent creature, but becauſe a Woman is the weaker veſſel. And therefore among all modeſt and honeſt perſons, it is thought a ſhame to offer violence or injury to a Woman; in which reſpect Virgil ſaith:

—Nullum memorabile nomen

Foeminea in poena eſt.

God that knoweth my heart is witneſs, and you that read my Book ſhall ſee, that my drift and purpoſe in this enterpriſe tendeth only to theſe reſpects. Firſt, that the glory and power of God be not ſo abridged and abaſed, as to be truſt into the hand or lip of a [Page] lewd old Woman; whereby the work of the Creator ſhould be attributed to the power of ae Creature. Secondly, that the Religion of the Goſpel may be ſeen to ſtand without ſuch peeviſh trumpery. Thirdly, that lawful favour and Chriſtian compaſſion be rather uſed towards theſe poor ſouls, than rigor and extremity. Becauſe they which are commonly accuſed of Witchcraft, are the leaſt ſufficient of all other perſons, to ſpeak for themſelves; as having the moſt baſe and ſimple education of all others; the extremity of their age giving them leave to dote, their poverty to leg, their wrongs to chide and threaten (as being void of any other way of revenge) their humor Melancholical, to be full of imaginations, from whence chiefly proceedeth the vanity of their confeſſions; as that they can transform themſelves and others, into Apes, Owls, Aſſes, Dogs, Cats, &c. that they can flie in the Air, kill Children with Charms, hinder the coming of Butter, &c.

And for ſo much as the Mighty help themſelves together, and the poor Widows cry,Eccluſ. 35.15. though it reach to heaven, is ſcarce heard upon earth; I thought good (according to my poor ability) to make interceſſion, that ſome part of common rigor, and ſome points of haſty judgement may be adviſed upon. For the world is now at that ſtay (as Brentius in a moſt godly Sermon in theſe words affirmeth) that even as when the Heathen perſecuted the Chriſtians, if any were accuſed to believe in Chriſt, the common people cryed Ad Leonem: So now, if any Woman, be ſhe never ſo honeſt, be accuſed of Witchcraft, they cry Ad Ignem. What difference is between the raſh dealing of unskilful people, and the grave counſel of more diſcreet and learned perſons, may appear by a tale of Danaeus his own telling; wherein he oppoſeth the raſhneſs of a few Townſmen, to the counſel of a whole Senate; preferring the Folly of the one, before the Wiſdom of the other.

At Orleance on Loyre (ſaith he) there was a Man-witch, not only taken and accuſed, but alſo convicted and condemned for Witchcraft, who appealed from thence to the high Court of Paris: Which accuſation the Senate ſaw inſufficient, and would not allow, but laughed thereat, lightly regarding it; and in the end ſent him home (ſaith he) as accuſed of a frivolous matter: And yet for all that, the Magiſtrates of Orleance were ſo bold with him, as to hang him up within a ſhort time after, for the ſame or the very like offence. In which example is to be ſeen the nature, and as it were the diſeaſe of this cauſe; wherein (I ſay) the ſimpler and undiſcreetor ſort are alwayes more haſty and furious in judgments, than men of better reputation and knowledge. Nevertheleſs, Eunichius ſaith, that theſe three things, to wit, what is to be thought of Witches, what their Incantations can do, and whether their puniſhment ſhould extend to death, are to be well conſidered. And I would (ſaith he) they were as well known, as they are raſhly believed, both of the learned and unlearned. And further he ſaith, That almoſt all Divines, Phyſicians and Lawyers, who ſhould beſt know theſe matters, ſatisfying themſelves with old cuſtom, have given too much credit to theſe fables, and too raſh and unjuſt ſentence of death upon Witches. But when a man pondreth (ſaith he) that in times paſt, all that ſwarved from the Church of Rome, were judged Hereticks; it is the leſs marvel, though in this matter they be blind and ignorant.

And ſurely, if the Scripture had been longer ſuppreſſed, more abſurd fables would have ſprung up, and been believed. Which credulity though it is to be derided with laughter, yet this their cruelty is to be lamented with tears: For (God knoweth) many of theſe poor wretches had more need to be releived than chaſtiſed; and more meet were a Preacher to admoniſh them, than a Jaylor to keep them; and a Phyſician more neceſſary to help them, than an Executioner or Tormentor to hang or burn them. For proof and due tryal hereof, I will requite Danaeus his tale of a Man-witch (as he termeth him) with another Witch of the ſame ſex or gender.

Cardanus from the mouth of his own Father reporteth, That one Bernard,Lib. 15. cap. 18. de varietatib. rerum. a poor ſervant, being in wit very ſimple and rude, but in his ſervice very neceſſary and diligent (and in that reſpect dearly beloved of his Maſter) profeſſing the Art of Witchcraft, could in no wiſe be diſſwaded from that profeſſion, perſwading himſelf that he knew all things, and could bring any matter to paſs; becauſe certain Countrey-people reſorted to him fof help and counſel, as ſuppoſing by his own talk, that he could do ſomewhat. At length he was condemned to be burned; which torment he ſeemed more willing to ſuffer, than to loſe his eſtimation in[Page]that behalf. But his Maſter having compaſſion upon him, and being himſelf in his Princes favour, perceiving his conceit to proceed of Melancholy, obtained reſpit of execution for twenty dayes. In which time (ſaith he) his Maſter bountifully fed him with good fat meat, and with four eggs at a meal, as alſo with ſweet Wine: which diet was beſt for ſo groſs and weak a body. And being recovered ſo in ſtrength, that the humor was ſuppreſſed, he was eaſily won from his abſurd and dangerous opinions, and from all his fond imaginations: and confeſſing his error and folly, from the which before no man could remove him by any perſwaſions, having his pardon, he lived long a good member of the Church, whom otherwiſe the cruelty of judgement ſhould have caſt away and deſtroyed.

This hiſtory is more credible than Sprengers fables, or Bodins bables, which reach not ſo far to the extolling of Witches Omnipotency, as to the derogating of God's glory. For if it be true, which they affirm, that our life and death lyeth in the hand of a Witch; then is it falſe, that God maketh us to live or die, or that by him we have our being, our terme of time appointed, and our dayes numbred. But ſurely their Charmes can no more reach to the hurting or killing of Men or Women, that their imaginations can extend to the ſtealing and carrying away of Horſes and Mares.Amos 3.6. Lam. 3.38. Iſa. 45.9. Rom. 9.20. Neither hath God given remedies to ſickneſs or griefs, by Words or Charms, but by Hearbs and Medicines, which he himſelf hath created upon earth, and given Men knowledge of the ſame; that he might be glorified, for that therewith he doth vouchſafe that the Maladies of Men and Cattel ſhould be cured, &c. And if there be no affliction nor calamity, but is brought to paſs by him; then let us defie the Devil, renounce all his works, and not ſo much as once think or dream upon this ſupernatural power of Witches, neither let us proſecute them with ſuch deſpight, whom our fancy condemneth, and our reaſon acquitteth: our evidence againſt them conſiſting in impoſſibilities, our proofs in unwritten verities, and our whole proceedings in doubts and difficulties.

Now becauſe I miſlike the extream cruelty uſed againſt ſome of theſe ſilly ſouls (whom a ſimple Advocate having Audience and Juſtice, might deliver out of the hands of the Inquiſitors themſelves) it will be ſaid, That I deny any puniſhment at all to be due to any Witch whatſoever. Nay, becauſe I bewray the folly and impiety of them, which attribute unto Witches the power of God: theſe Witchmongers will report, that I deny there are any Witches at all; and yet behold (ſay they) how often is the word [Witch] mentioned in the Scripture? Even as if an Idolater ſhould ſay, in the behalf of Images and Idols, to them which deny their power and godhead, and inveigh againſt the reverence done unto them, How dare you deny the power of Images, ſeeing their names are ſo often repeated in the Scriptures? But truly I deny not that there are Witches or Images; but I deteſt the Idolaters opinions conceived of them; referring that to God's work and ordinance, which they impute to the power and malice of Witches; and attributing that honour to God which they aſcribe to Idols. But as for thoſe that in very deed are either Witches or Conjurors, let them hardly ſuffer ſuch puniſhment as to their fault is agreeable, and as by the grave judgement of law is provided.

A Catologue of AUTHORS uſed in this Book.

[Page]

Forain Authors.

AELianus.

Actius.

Albertus Crantzius.

Albertus Magnus.

Albumazar.

Alcoranum Franciſcanorum

Alexander Trallianus.

Algerus.

Ambroſius.

Andradias.

Andraeas Gartnerus.

Andraeas Maſſius.

Antonius Sabellicus.

Apollonius Tyanaeus.

Appianus.

Apuleius.

Archelaus.

Argerius Ferrarius.

Ariſtoteles.

Arnoldus de Villa nova.

Artemidorus.

Athanaſius.

Averroës.

Aaguſtinus epiſcopus Hip.

Auguſtinus Nipus.

Avicennas.

Aulus Gellius.

Barnardinus de buſtis.

Bartholomaeus Anglicus.

Beroſus Anianus.

Bodinus.

Bordinus.

Brentius.

Calvinus.

Camerarius.

Campanus.

Cardanus Pater.

Cardanus Filius.

Carolus Gallus.

Caſſander.

Cato.

Chryſoſtomus.

Cicero.

Clemens.

Cornelius Agrippa.

Cornelius Nepos.

Cornelius Tacitus.

Cyrillus.

Danaeus.

Demetrius.

Democritus.

Didymus.

Diodorus Siculus.

Dionyſius Areopagita.

Diaſcorides.

Diurius.

Dodonaeus.

Durandus.

Empedocles.

Epheſius.

Eraſmus Roterodamus.

Eraſmus Sarcerius.

Eraſtus.

Eudoxus.

Euſebius Caeſarienſis.

Fernelius.

Franciſcus Petrarcha.

Fuchſius.

Galenus.

Gerropius.

Gallaſius.

Gemma Phryſius.

Georgius Pictorius.

Gofridus.

Goſchalcus Boll.

Gratianus.

Gregorius.

Grillandus.

Guido Bonatus.

Gulielmus de ſancto Clodoaldo.

Gulielmus Pariſienſis.

Hemingius.

Heraclides.

Hermes Triſmegiſtus.

Hieronymus.

Hilarius.

Hippocrates.

Homerus.

Horatius.

Hoſtienſis.

Hovinus.

Hypertus.

Jacobus de Chuſa Carthuſianus.

Jamblichus.

Jaſo Pratenſis.

Innocentius 8. Papa.

Johannes Anglicus.

Johannes Baptiſta Neapolitanus.

Johannes Caſſianus.

Johannes Montiregrus.

Johannes Rivius.

Joſephus ben Gorion.

Joſias Rimlerus.

Iſidorus.

Iſigonus.

Juba.

Julius Maternus.

Juſtinus Martyr.

Lactantius.

Lavaterus.

Laurentius Ananias.

Laurentius à Villavicentio.

Leo II. Pontifex.

Lex Salicarum.

Lex 12. Tabularum.

Legenda Aurea.

Legenda longa Coloniae.

Leonardus Vairus.

Livius.

Lucanus.

Lucretius.

Ludovicus Coelius.

Lutherus.

Macrobius.

Magna Charta.

Malleus Maleficarum.

Manlius.

Marbacchius.

Marbodeus Gallus.

Marſilius Ficinus.

Martinus de Arles.

Mattheolus.

Melancthonus.

Memphradorus.

Michael Andraeas.

Muſculus.

Nauclerus.

Nicephorus.

Nicolaus 5. Papa.

Nider.

Olaus Gothus.

[Page]Origenes.

Ovidius.

Panormitanus.

Paulus Aegineta.

Paulus Marſus.

Perſius.

Petrus de Appona.

Petrus Lombardus.

Petrur Martyr.

Peucer.

Philarohus.

Philaſtrius Brixienſis.

Philodorus.

Philo Judaeus.

Pirkmairus.

Platina.

Plato.

Plinius.

Plotinus.

Plutarchus.

Polydorus Virgilius.

Pomoerium ſermonum Quadrageſimalium.

Pompanatius.

Pontificale.

Ponzivibius.

Popphyrius.

Prochus.

Propertius.

Pſellus.

Ptolomeus.

Pythagoras.

Quintilianus.

Rabbi Abraham.

Rabbi Ben Ezra.

Rabbi David Kimhi.

Rabbi Joſuah Ben Levi.

Rabbi Iſaac Natar.

Rabbi Levi.

Rabbi Moſes,

Rabbi Sedajas Hajas.

Robertus Carocullus.

Rupertus.

Sabinus.

Sadoletus.

Savanorola.

Scotus.

Seneca.

Septuaginta interpretes.

Serapio.

Socrates.

Solinus.

Speculum exemplorum.

Strabo.

Sulpitius Severus.

Syneſius.

Tatianus.

Tertullianus.

Thomas Aquinas.

Themiſtius.

Theodoretus.

Theodorus Bizantius.

Theophraſtus.

Thucydides.

Tibullus.

Tremelius.

Valerius Maximus.

Varro.

Vegetius.

Vincentius.

Virgillius.

Vitellius.

Wierus.

Xantus Hiſtoriographus.

Engliſh Authors.

BArnaby Googe.

Beehive of the Romiſh Church.

Edward Deering.

Geoffrey Chaucer.

Giles Alley.

Gnimelf Maharba.

Henry Haward.

John Bale.

John Fox.

John Malborn.

John Record.

Primer after York. uſe.

Richard Gallis.

Roger Bacon.

Teſtament Printed at Rhemes.

T. E. a nameleſs Authour, 467.

Thomas Hills.

Thomas Lupton.

Thomas Moore Knight.

Thomas Phaer.

T. R. a nameleſs Authour, 393.

William Lambard.

W. W. a nameleſs Authour, 542.

THE DISCOVERY OF Witchcraft. BOOK I.

[Page]

CHHP. I.

An impeachment of Witches power in Meteors and Elementary Bodies, tending to the rebuke of ſuch an attribute too much unto them.

THe Fables of Witchcraft have taken ſo faſt hold and deep root in the heart of man, that few or none can (now adaies) with patience indure the hand and correction of God. For if any adverſity, grief, ſickneſs, loſs of children, corn, cattel, or liberty, happen unto them; by and by they exclaim upon Witches:Job 5. As though there were no God in Iſrael that ordereth all things according to his will, puniſhing both juſt and unjuſt with griefs, plagues, and afflictions in manner and form as he thinketh good: but that certain old women here on earth, called Witches, muſt needs be the contrivers of all mens calamities; and as though they themſelves were innocents, and had deſerved no ſuch puniſhments. Inſomuch as they ſtick not to ride and go to ſuch, as either are injuriouſly termed Witches, or elſe are willing ſo to be accounted, ſeeking at their hands comfort and remedy in time of their tribulation, contrary to Gods Will and Commandement in that behalf,Mat. 12. who bids us reſort to him in all our neceſſities.

Such faithleſs people (I ſay) are alſo perſwaded, that neither hail nor ſnow, thunder nor lightning, rain nor tempeſtuous winds, come from the Heavens at the commandement of God; but are raiſed by the cunning and power of Witches and Conjurers; inſomuch as a clap of thunder, or a gale of wind is no ſooner heard, but either they run to ring bells, or cry out to burn Witches; or elſe burn conſecrated things, hoping by the ſmoak thereof, to drive the Devil out of the air, as though ſpirits could be fraid away with ſuch external toies: howbeit, theſe are right inchantments, as Brentius affirmeth.In concione.

[Page] Pſal. 25. Pſal. 83. Eccleſ. 43. Luke 8. Matth. 8. Mark 4.41. Luk. 8.14. Pſal. 107. Job 38.22. Eccleſ. 43.But certainly, it is neither a Witch, nor Devil, but a glorious God that maketh the thunder. I have read in the Scriptures, that God maketh the bluſtering tempeſts and whirl-winds: and I find that it is the Lord that altogether dealeth with them, and that they blow according to his will. But let me ſee any of them all rebuke and ſtill the ſea in time of tempeſt, as Chriſt did; or raiſe the ſtormy wind, as God did with his word; and I will believe in them. Hath any Witch or Conjurer, or any creature entred into the treaſures of the ſnow; or ſeen the ſecret places of the hail, which God hath prepared againſt the day of trouble, battel, and war? I for my part alſo think with Jeſus Sirach, that at Gods only commandement the ſnow falleth; and that the wind bloweth according to his will,Levit. 26.3, 4. who only makeh all ſtorms to ceaſe; and who (if we keep his ordinances) will ſend us rain in due ſeaſon, and make the land to bring forth her increaſe, and the trees of the field to give their fruit.

Pſal. 78.23.But little think our Witch-mongers, that the Lord commandeth the clouds above, or openeth the doors of heaven, as David affirmeth; or that the Lord goeth forth in the tempeſts and ſtorms,Nahum. 1. as the Prophet Nahum reporteth: but rather that Witches and Conjurers are then about their buſineſs.

The Marcioniſts acknowledged one God the Author of good things, and another the ordainer of evil: but theſe make the Devil a whole God, to create things of nothing, to know mens cogitations, and to do that which God never did; as to tranſubſtantiate men into beaſts, &c. Which thing, if Devils could do, yet followeth it not, that Witches have ſuch power. But if all the Devils in Hell were dead, and all the Witches in England were burned or hanged; I warrant you we ſhould not fail to have rain, hail, and tempeſts, as now we have: according to the appointment and will of God, and according to the conſtitution of the Elements, and the courſe of the Planets, wherein God hath ſet a perfect and perpetual order.

I am alſo well aſſured, that if all the old women in the world were Witches; and all the Prieſts Conjurers; we ſhould not have a drop of rain, nor a blaſt of wind the more or the leſs for them:Job 26.8. Job 37. Pſal. 135. Jer. 10. & 15. Oſe. 13. For the Lord hath bound the waters in the clouds, and hath ſet bounds about the waters, until the day and night come to an end: yea, it is God that raiſeth the winds and ſtilleth them: and he ſaith to the rain and ſnow, Be upon the earth, and it falleth. The wind of the Lord, and not the wind of Witches, ſhall deſtroy the treaſures of their pleaſant veſſels, and dry up the fountains; ſaith Oſeas. Let us alſo learn and confeſs with the Prophet David, Pſal. 39. &c. that we our ſelves are the cauſes of our afflictions; and not exclaim upon Witches, when we ſhould call upon God for mercy.

In epiſt. ad Io. Wierum.The Imperial law (ſaith Brentius) condemneth them to death that trouble and infect the air: but I affirm (ſaith he) that it is neither in the power of Witch nor Devil ſo to do, but in God only. Though (beſides Bodin, and all the Popiſh Writers in general) it pleaſe Danaeus, Hyperius, Hemingius, Eraſtus, &c. to conclude otherwiſe. The clouds are called the pillars of Gods tents, Gods chariots,Exod. 13. Iſai. 66. Pſ. 18.11, 19. Auguſt. 3. de ſancta Trinit. Mar. 4.41. and his pavillions: And if it be ſo, what Witch or Devil can make maſteries thereof? S. Auguſtine ſaith, Non eſt putandum iſtis tranſgreſſoribus angelis ſervire hanc rerum viſibilium materiem, ſed ſoli Deo; We muſt not think that theſe viſible things are at the commandement of the Angels that fell, but are obedient to the only God.

Finally, If Witches could accompliſh theſe things; what needed it ſeem ſo ſtrange to the people, when Chriſt by miracle commanded both ſeas and winds, &c. For it is written; Who is this? for both wind and ſea obey him.

CHAP. II.

[Page]

The inconvenience growing by mens Credulity herein, with a reproof of ſome Churchmen, which are inclined to the common conceived opinion of Witches Omnipotencie, and familiar example thereof.

BUt the world is now ſo bewitched and over-run with this fond error, that even where a man ſhould ſeek comfort and counſel, there ſhall he be ſent (in caſe of neceſſity) from God to the Devil; and from the Phyſitian to the coſening Witch, who will not ſtick to take upon her by words to heal the lame (which was proper only to Chriſt; and to them whom he aſſiſted with his divine power) yea, with her familiar and charms ſhe will take upon her to cure the blind:Joh. 10.21. though in the tenth of S. John's Goſpel it be written, that the Devil cannot open the eyes of the blind. And they attain ſuch credit, as I have heard (to my grief) ſome of the miniſtery affirm, that they have had in their Pariſh at one inſtant, 17 or 18 Witches, meaning ſuch as could work Miracles ſupernaturally. Whereby they manifeſted as well their infidelity and ignorance, in conceiving Gods Word; as their negligence and error in inſtructing their flocks: For they themſelves might underſtand, and alſo teach their pariſhioners, that Pſal. 72. & 136. Jer. 5. God only worketh great wonders; and that it is he which ſendeth ſuch puniſhments to the wicked, and ſuch trials to the Elect: according to the ſaying of the Prophet Haggai, Hag. 2.28. I ſmote you with blaſting and mildew, and with hail, in all the labours of your hands; and yet you turned not unto me, ſaith the Lord. And therefore ſaith the ſame Prophet in another place; Idem. cap. 1. You have ſowen much, and bring in little. And both in Joel. 1. Joel and Levit. 26. Leviticus, the like phraſes and proofs are uſed and made. But more ſhall be ſaid of this hereafter.

S. Paul fore-ſaw the blindneſs and obſtinancy, both of theſe blind ſhepherds,2 Tim. 4.3.4. and alſo of their ſcabbed ſheep, when he ſaid, They will not ſuffer wholeſome doctrine, but having their ears itching, ſhall get them a heap of Teachers after their own luſts; and ſhall turn their ears from the Truth, and ſhall be given to fables. And in the latter time ſome ſhall depart from the Faith, 1 Tim. 4.1. and ſhall give heed to Spirits of Errors, and Doctrins of Devils, which ſpeak lies, (as Witches and Conjurers do) but caſt thou away ſuch prophane and old wives fables. In which ſenſe Baſil ſaith; Who ſo giveth heed to Inchanters, harkeneth to a fabulous and frivilous thing. But I will rehearſe an example, whereof I my ſelf am not only Oculatus teſtis, but have examined the cauſe, and am to juſtifie the truth of my report: not becauſe I would diſgrace the Miniſters that are godly, but to confirm my former aſſertion, that this abſurd error is grown into the place, which ſhould be able to expel all ſuch ridiculous folly and impiety.

At the Aſſizes holden at Rocheſter, Anno 1581. one Margaret Simons, A ſtory of Margaret Simons, a ſuppoſed Witch. the wife of John Simons, of Brenchly in Kent, was arraigned for witchcraft, at the inſtigation and complaint of divers fond and malicious perſons; and ſpecially by the means of one John Ferral Vicar of that Pariſh: with whom I talked about that matter and found him both fondly aſſorted in the cauſe, and enviouſly bent towards her: and (which is worſe) as unable to make a good account of his faith, as ſhe whom he accuſed. That which he, for his part, laid to the poor womans charge, was this.

His ſon (being an ungracious boy, and prentiſe to one Robert Scotchford clothier, dwelling in that Pariſh of Brenchly) paſſed on a day by her houſe; at whom by chance her little Dog barked. Which thing the boy taking in evil part, drew his knife, and purſued him therewith even to her door: whom ſhe rebuked with ſome ſuch words as the boy diſdained, and yet nevertheleſs would not be perſwaded to depart in a long time. At the laſt he returned to his Maſters houſe, and within five or ſix days fell ſick. Then was called to mind the fray betwixt the Dog and the Boy: inſomuch as the Vicar (who thought himſelf ſo [Page] priviledged, as he little miſtruſted that God would viſit his children with ſickneſs) did ſo calculate; as he found, partly through his own judgement, and partly) as he himſelf told me) by the relation of other Witches, that his ſaid ſon was by her bewitched. Yea, he alſo told me, that this his ſon (being, as it were, paſt all cure) received perfect health at the hands of another Witch.

He proceeded yet further againſt her, affirming, that alwayes in his Pariſh-Church, when he deſired to read moſt plainly, his voyce ſo failed him, as he could ſcant be heard at all; Which he could impute, he ſaid, to nothing elſe, but to her inchantment. When I advertiſed the poor woman hereof, as being deſirous to hear what ſhe could ſay for her ſelf; ſhe told me, that in very deed, his voyce did much fail him, ſpecially when he trained himſelf to ſpeak lowdeſt. Howbeit, ſhe ſaid that at all times his voyce was hoarſe and low, which thing I perceived to be true. But Sir; ſaid ſhe, you ſhall underſtand, that this our Vicar is diſeaſed with ſuch a kind of hoarſeneſs, as divers of our neighbours in this Pariſh not long ſince, doubted that he had the French-Pox; and in that reſpect utterly refuſed to communicate with him: until ſuch time as (being thereunto injoyned by M.D. Lewen the ordinary) he had brought from London a certificate, under the hands of two Phyſitians, that his hoarſeneſs proceeded from a diſeaſe in the lungs. Which certificate he publiſhed in the Church, in the preſence of the whole Congregation: and by this means he was cured, or rather excuſed of the ſhame of his diſeaſe; And this I know to be true by the relation of divers honeſt men of that Pariſh: And truly, if one of the Jury had not been wiſer than the other, ſhe had been condemned thereupon, and upon other as ridiculous matters as this. For the name of a Witch is ſo odious, and her power ſo feared among the common people, that if the honeſteſt body living chance to be arraigned thereupon. ſhe ſhall hardly eſcape condemnation.

CHAP. III.

Who they be that are called Witches, with a manifeſt Declaration of the cauſe that moveth men ſo commonly to think, and Witches themſelves to believe that they can hurt Children, Cattel, &c. with words and imaginations; and of coſening Witches.

ONe ſort of ſuch as are ſaid to be Witches, are women which be commonly old, lame, blear-eyed, pale, fowl, and full of wrinckles; poor, ſullen, ſuperſtitious, and Papiſts; or ſuch as know no Religion: in whoſe drouſie minds the Devil hath gotten a fine ſeat; ſo as, what miſchief, miſchance, calamity, or ſlaughter is brought to paſs, they are eaſily perſwaded the ſame is done by themſelves; imprinting in their minds an earneſt and conſtant imagination thereof.Cardan de var. rerum. They are lean and deformed, ſhewing melancholy in their faces, to the horrour of all that ſee them. They are doting, ſcolds, mad, devilliſh, and not much differing from them that are thought to be poſſeſſed with ſpirits, ſo firm and ſtedfaſt in their opinions, as whoſoever ſhall only have reſpect to the conſtancy of their words uttered, would eaſily believe they were true indeed.

Theſe miſerable wretches are ſo odious unto all their neighbours; and ſo feared, as few dare offend them, or deny them any thing they ask: whereby they take upon them; yea, and ſometimes think, that they can do ſuch things as are beyond the ability of humane nature. Theſe go from houſe to houſe, and from door to door for a pot full of milk, yeſt, drink, pottage, or ſome ſuch relief; without the which they could hardly live: neither obtaining for their ſervice and pains, nor yet by their art, nor yet at the Devils hands (with whom they are ſaid to make a perfect and viſible bargain) either beauty, money, promotion, wealth, worſhip, pleaſure, honour, knowledg, learning, or any other benefit whatſoever.

[Page]It falleth out many times, that neither their neceſſities, nor their expectation is anſwered or ſerved, in thoſe places where they beg or borrow; but rather their lewdneſs is by their neighbors reproved. And further, in tract of time the Witch waxeth odious and tedious to her neighbours; and they again are deſpiſed and deſpited of her: ſo as ſometimes ſhe curſeth one, and ſometimes another; and that from the Maſter of the houſe, his wife, children, cattel, &c. to the little Pig that lieth in the ſtie. Thus in proceſs of time they have all diſpleaſed her, and ſhe hath wiſhed evil luck unto them all; perhaps with curſes and imprecations made in form. Doubtleſs (at length) ſome of her neighbours die, or fall ſick; or ſome of their children are viſited with diſeaſes that vex them ſtrangely: as Apoplexies, Epilepſie, Convulſions, hot Fevers, Worms, &c. Which by ignorant Parents are ſuppoſed to be the vengeance of Witches. Yea and their opinions and conceits are confirmed and maintained by unskilful Phyſitians, according to the common ſaying: Inſcitiae pallium malleficium & incantatio, Witchcraft and Inchantment is the cloke of Ignorance: whereas indeed evil humors, and not ſtrange words, Witches, or Spirits, are the cauſes of ſuch diſeaſes: Alſo ſome of their Cattel periſh, either by diſeaſe or miſchance: Then they upon whom ſuch adverſities fall, weighing the fame that goeth upon this woman, her words, diſpleaſure, and curſes, meeting ſo juſtly with their misfortune, do not only conceive, but alſo are reſolved that all their miſhaps are brought to paſs by her only means.

The Witch on the other ſide expecting her neighbors miſchances, and ſeeing things ſometimes come to paſs according to her wiſhes, curſes, and incantations, (for Bodin himſelf confeſſeth,J. Bodin. lib. 2. de damon. cap. 8. that not above two in a hundred of their witchings or wiſhings take effect) being called before a Juſtice, by due examination of the circumſtances is driven to ſee her imprecations and deſires, and her neighbours harms and loſſes to concur, and as it were to take effect: and ſo confeſſeth that ſhe (as a goddeſs) hath brought ſuch things to paſs. Wherein, not only ſhe, but the accuſer and alſo the Juſtice are foully deceived and abuſed; as being through her confeſſion, and other circumſtances perſwaded (to the injury of Gods glory) that ſhe hath done, or can do that which is proper only to God himſelf.

Another ſort of Witches there are, which be abſolutely coſeners. Theſe take upon them either for glory, fame, or gain, to do any thing which God or the Devil can do: either for fore-telling of things to come, bewraying of ſecrets, curing of maladies, or working of miracles. But of theſe I will talk more at large hereafter.

CHAP. IV.

What miraculous actions are imputed to Witches by Witchmongers, Papiſts, and Poets.

ALthough it be quite againſt the hair, and contrary to the Devils will, to the Witches oath, promiſe, and homage, and contrary to all reaſon, that Witches ſhould help any thing that is bewitched; but rather ſet forward their Maſters buſineſs: yet we read in Malleo Maleficarum, Mal. Malef. part. 2. quaeſt. 1. cap. 2. of three ſorts of Witches; and the ſame is affirmed by all the Writers hereupon, new and old. One ſort (they ſay) can hurt and not help, the ſecond can help and not hurt, the third can both help and hurt. And among the hurtful Witches he ſaith there is one ſort more beaſtly than any kind of Beaſts, ſaving Wolves; for theſe uſually devour and eat young Children and Infants of their own kind. Theſe be they (ſaith he) that raiſe hail, tempeſts, and hurtful weather; as Lightning, Thunder, &c. Theſe be they that procure barrenneſs in Man, Woman, and Beaſt. Theſe can throw Children into waters, as they walk with their Mothers, and not be ſeen. Theſe can make Horſes kick, till they caſt their Riders. [Page] Theſe can paſs from place to place in the air inviſible. Theſe can ſo alter the mind of Judges, they can have no power to hurt them. Theſe can procure to themſelves and to others, taciturnity and inſenſibility in their torments. Theſe can bring trembling to the hands, and ſtrike terror into the minds of them that apprehend them. Theſe can manifeſt unto others, things hidden and loſt, and foreſhew things to come, and ſee them as though they were preſent. Theſe can alter mens minds to inordinate love or hate. Theſe can kill whom they liſt with lightning and thunder.Ovid lib. metamorph. 7. Danaeus in dialog. Pſellus in Operatione daem. Virg. in Damon. Horat. epod. 5. Tibul. de faſcinat. lib. 1. eleg. 2. Ovid. Epiſt. 4. Lex. 12. Tabul. Mal. Malef. Lucan de bello civili. lib. 6. Virg. eclog. 8. Ovid de remedio amoris lib. 1. Hyperius, Eraſtus. Rich. Gal. in his horrible Treatiſe. Hemingius. Bryan Darcy Confeſſio Windeſor. Virg. Aeneid. 4. C. Manlius aſtrol. lib. 1. Mal. Malef. part. 2. quaeſt. 1. cap. 14. Theſe can take mans courage, and the power of generation. Theſe can make a woman miſcarry in child-birth, and deſtroy the child in the Mothers womb, without any ſenſible means either inwardly or outwardly applyed. Theſe can with their looks kill either man or beaſt.

All theſe things are avowed by James Sprenger and Henry Inſtitor, In Malleo Maleficarum, to be true and confirmed by Nider, and the inquiſitor Cumanus; and alſo by Danaeus, Hyperius, Hemingius, and multiplyed by Bodin, and Frier Bartholomaus Spineus. But becauſe I will in no wiſe abridge the authority of their power, you ſhall have alſo the teſtimonies of many other grave Authors in this behalf; as followeth.

And firſt Ovid affirmeth, that they can raiſe and ſuppreſs Lightning and Thunder, Rain and Hail, Clouds and Winds, Tempeſts and Earthquakes. Others do write, that they can pull down the Moon and Stars. Some write, that with wiſhing they can ſend Needles into the Livers of their Enemies. Some that they can transfer Corn in the blade from one place to another. Some, that they can cure Diſeaſes ſupernaturally, flie in the Air, and dance with Devils. Some write, that they can play the part of Succubus, and contract themſelves to Incubus; and ſo young Prophets are upon them begotten, &c. Some ſay, they can tranſubſtantiate themſelves and others, and take the forms and ſhapes of Aſſes, Wolves, Ferrets, Cows, Apes, Horſes, Dogs, &c. Some ſay they can keep Devils and Spirits in the likeneſs of Todes and Cats.

They can raiſe ſpirits (as others affirm) dry up Springs, turn the courſe of running waters, inhibit the Sun, and ſtay both day and night, changing the one into the other. They can go in and out at awger-holes, and ſail in an Egge-ſhel, a Cockle or Muſcel-ſhel, through and under the tempeſtuous Seas. They can go inviſible, and deprive men of their Privities, and otherwiſe of the act and uſe of Venery. They can bring ſouls out of graves. They can tear Snakes in pieces with words, and with looks kill Lambs. But in this caſe a man may ſay, that Miranda canunt, ſed non credenda Poetae. They can alſo bring to paſs, that Chern as long as you liſt, your Butter will not come; eſpecially if either the Maids have eaten up the Cream; or the good-wife have ſold the Butter before in the market. Whereof I have had ſome trial, although there may be true and natural cauſes to hinder the common courſe thereof: as for example; Put a little Sope or Sugar into your Chern of Cream, and there will never come any Butter, chern as long as you liſt. But M. Mal. ſaith that there is not ſo little a Village, where many women are not that bewitch, infect, and kill kine, and dry up the Mik: alledging for the ſtrengthening of that aſſertion, the ſaying of the Apoſtle,1 Cor. 9.9. Nunquid Deo cura eſt de Bobus? doth God take any care of Oxen?

CHAP. V.

A Confutation of the common conceiued Opinion of Witches and Witchcraft, and how deteſtable a ſin it is to repair to them for counſel, or other help, in time of affliction.

BUt whatſoever is reported or conceived of ſuch manner of Witchcrafts, I dare avow to be falſe and fabulous (coſenage, dotage, and poyſoning excepted:) neither is there any mention made of theſe kind of Witches in the Bible. If Chriſt had known them, he would not have pretermitted to inveigh againſt their preſumption, in taking upon them his Office: as, to heal and cure [Page] diſeaſes; and to work ſuch miraculous and ſupernatural things, as whereby he himſelf was ſpecially known, believed and publiſhed to be God; his actions and cures conſiſting (in order and effect) according to the power by our Witchmongers imputed to Witches. Howbeit, if there be any in theſe dayes afflicted in ſuch ſtrange ſort, as Chriſts cures and patients are deſcribed in the New Teſtament to have been: we fly from truſting in God to truſting in Witches, who do not only in their coſening art take on them the office of Chriſt in this behalf; but uſe his very phraſe of ſpeech to ſuch Idolaters, as come to ſeek divine aſſiſtance at their hands, ſaying; Go thy wayes, thy ſon or thy daughter, John 5, 6. Mark 5.34. &c. ſhall do well, and be whole.

It will not ſuffice to diſſwade a Witchmonger from his credulity, that he ſeeth the ſequel and event to fall out many times contrary to their aſſertion; but in ſuch caſe (to his greater condemnation) he ſeeketh further to Witches of greater fame. If all fail, he will rather think he came in an hour too late, than that he went a mile too far.To go to Witches, &c. is Idolatry. Truly I for my part cannot perceive what it is to goe a whoring after ſtrange gods, if this be not. He that looketh upon his neighbours wife, and luſteth after her, hath committed adultery. And truly, he that in heart and by argument maintained the ſacrifice of the Maſs to be propitiatory for the quick and the dead, is an Idolater; as alſo he that alloweth and commendeth creeping to the croſs, and ſuch like Idolatrous actions, although he bend not his corporall knees.

In like manner I ſay, he that attributeth to a witch, ſuch divine power, as duly and only appertaineth unto GOD (which all Witchmongers do) is in heart a blaſphemer, an Idolater, and full of groſs impiety, although he neither go nor ſend to her for aſſiſtance.

CHAP. VI.

A further confutation of Witches miraculous and omnipotent power, by invincible reaſons and authorities, with diſſwaſions from ſuch fond credulity.

IF Witches could do any ſuch miraculous things, as theſe and other which are imputed to them, they might do them again and again, at any time or place, or at any mans deſire: for the devil is as ſtrong at one time as at another, as buſie by day as by night, and ready enough to do all miſchief, and careth not whom he abuſeth: And inſomuch as it is confeſſed, by the moſt part of Witchmongers themſelves, that he knoweth not the cogitation of mans heart, he ſhould (me thinks) ſometimes appear, unto honeſt and credible perſons, in ſuch groſs and corporal form, as it is ſaid he doth unto Witches: which you ſhall never hear to be juſtified by one ſufficient witneſs. For the devil indeed entreth into the mind, and that way ſeeketh mans confuſion.

The art alwayes preſuppoſeth the power; ſo as, if they ſay they can do this or that, they muſt ſhew, how and by what means they do it; as neither the Witches nor the Witchmongers are able to do: For, to every action is required the faculty and ability of the agent or doer; the aptneſs of the patient or ſubject; and a convenient and poſſible application. Now the Witches are mortal, and their power dependeth upon the analogy and conſonancy of their minds and bodies; but with their minds they can but will and underſtand; and with their bodies they can do no more, but as the bounds and ends of terrene ſenſe will ſuffer: and therefore their power extended not to do ſuch miracles, as ſurmounteth their own ſenſe, and the underſtanding of others which are wiſer than they; ſo as here wanteth the vertue and power of the efficient. And in reaſon, there can be no more vertue in the thing cauſed, than in the cauſe, or that which proceedeth of or from the benefit of the cauſe. And we ſee, that ignorant and impotent women, or Witches, are the cauſes of incantations and charms;Ariſtot. de anima lib. 2. Acts 8. wherein we ſhall perceive there is none effect, if we will credit our own experience [Page] and ſenſe unabuſed, the rules of Philoſophy, or the Word of God. For alas! What an unapt inſtrument is a toothleſs, old, impotent, and unwieldy woman to flie in the air; Truely, the Devil little needs ſuch inſtruments to bring his purpoſes to paſs.

Why ſhould not the devil be as ready to help a theef really as a witch? L. multum. l. ſi quis alteri, vel ſibi.It is ſtrange, that we ſhould ſuppoſe, that ſuch perſons can work ſuch feats: and it is more ſtrange, that we will imagine that to be poſſible to be done by a witch; which to nature and ſenſe is impoſſible; ſpecially when our neighbours life dependeth upon our credulity therein; and when we may ſee the defect of ability, which alwayes is an impediment both to the act, and alſo to the preſumption thereof. And becauſe there is nothing poſſible in law, that in nature is impoſſible; therefore the judge doth not attend or regard what the accuſed man ſaith; or yet would do: but what is proved to have been committed, and naturally falleth in mans power and will to do. For the law ſaith, that to will a thing impoſſible, is a ſign of a mad-man, or of a fool, upon whom no ſentence or judgement taketh hold. Furthermore, what Jury will condemn, or what Judge will give ſentence or judgement againſt one for killing a man at Berwick, when they themſelves, and many other ſaw that man at London, that very day, wherein the murther was committed; yea though the party confeſs himſelf guilty therein, and twenty witneſſes depoſe the ſame: But in this caſe alſo I ſay the Judge is not to weigh their teſtimony, which is weakened by Law; and the Judges authority is to ſupply the imperfection of the caſe, and to maintain the right and equity of the ſame.

Seeing therefore that ſome other things might naturally be the occaſion and cauſe of ſuch calamities as witches are ſuppoſed to bring; let not us that profeſs the Goſpel and knowledge of Chriſt, be bewitched to believe that they do ſuch things,An objection anſwered. as are in nature impoſſible, and in ſenſe and reaſon incredible; If they ſay it is done through the Devils help, who can work miracles; why doe not theeves bring their buſineſs to paſs miraculouſly, with whom the Devil is as converſant as with the other: Such miſchiefs as are imputed to witches, happen where no witches are, yea and continue when witches are hanged and burnt: why then ſhould we attribute ſuch effect to that cauſe, which being taken away, happeneth nevertheleſs?

CHAP. VII.

By what means the name of Witches becometh ſo famous, and how diverſly people be opinioned concerning them and their actions.

SUrely the natural power of man or woman cannot be ſo inlarged, as to do any thing beyond the power and vertue given and ingraffed by God. But it is the will and mind of man, which is vitiated and depraved by the devil: neither doth God permit any more, than that which the natural order appointed by him doth require. Which natural order is nothing elſe, but the ordinary power of God,Miracles are ceaſed. powred into every creature, according to his ſtate and condition. But hereof more ſhall be ſaid in the title of witches confeſſions. Howbeit you ſhall underſtand,The opinions of people concerning Withcraft are diverſe and inconſtant. that few or none are throughly perſwaded, reſolved, or ſatiſfied, that witches can indeed accompliſh all theſe impoſſibilities: but ſome one is bewitched in one point, and ſome are coſened in another, untill in fine, all theſe impoſſibilities, and many more, are by ſeveral perſons affirmed to be true.

And this I have alſo noted, that when any one is coſened with a coſening toye of witch-craft, and maketh report thereof accordingly, verifying a matter moſt impoſſible and falſe as it were upon his own knowledge, as being overtaken with ſome kind of illuſion or other (which illuſions are right inchantments) even the ſelf-ſame man will deride the like proceeding out of another mans mouth, as a fabulous matter unworthy of credit. It is alſo to be wondered, how men (that have ſeen ſome part of witches coſenages detected, and ſee alſo therein the [Page] impoſſibility of their own preſumptions, and the folly and falſhood of the witches confeſſions) will not ſuſpect, but remain unſatisfied, or rather obſtinately defend the reſidue of witches ſupernatural actions: like as when a jugler hath diſcovered the ſlight and illuſion of his principal feats, one would fondly continue to think, that his other petty juggling knacks of legierdemain are done by the help of a familiar: and according to the folly of ſome Papiſts, who ſeeing and confeſſing the Popes abſurd Religion, in the erection and maintenance of Idolatry and Superſtition, ſpecially in Images, Pardons, and Reliques of Saints, will yet perſevere to think, that the reſt of his doctrine and trumpery is holy and good. Finally, many maintain and cry out for the execution of witches, that particularly believe never a whit of that which is imputed unto them; if they be therein privately dealt withall, and ſubſtantially oppoſed and tryed in argument.

CHAP. VIII.

Cauſes that move as well Witches themſelves as others to think that they can work impoſſibilities, with anſwers to certain objections: where alſo their puniſhment by Law is touched.

CArdanus writeth,Car. de var. rerum lib. 15. cap. 80. that the cauſe of ſuch credulity conſiſteth in three points; to wit, in the imagination of the melancholick, in the conſtancy of them that are corrupt therewith, and in the deceit of the Judges; who being inquiſitors themſelves againſt hereticks and witches, did both accuſe and condemn them, having for their labour the ſpoil of their goods: So as theſe inquiſitors added many fables hereunto, leſt they ſhould ſeem to have done injury to the poor wretches, in condemning and executing them for none offence. But ſithence (ſaith he) the ſpringing up of Luthers ſect, theſe Prieſts have tended more diligently upon the execution of them; becauſe more wealth is to be caught from them: inſomuch as now they deal ſo looſly with witches (through diſtruſt of gains) that all is ſeen to be malice, folly or avarice that hath been practiſed againſt them: And whoſoever ſhall ſearch into this cauſe, or read the chief writers hereupon, ſhall find his words true.

It will be objected,An Objection anſwered. that we here in England are not now directed by the Popes Laws; and ſo by conſequence our witches not troubled or convented by the Inquiſitors Haereticae pravitatis. I anſwer, that in times paſt here in England, as in other nations, this order of diſcipline hath been in force and uſe; although now ſome part of the old rigour be qualified by two ſeveral Statutes made in the firſt of Elizabeth, and 33 of Henry the eight. Nevertheleſs the eſtimation of the omnipotency of their words or charmes ſeemeth in thoſe ſtatutes to be ſomewhat maintained, as a matter hitherto generally received; and not yet ſo looked into, as that it is refuted and decided. But how wiſely ſoever the Parliament-houſe hath dealt therein, or how mercifully ſoever the Prince beholdeth the cauſe: if a poor old woman, ſuppoſed to be a Witch, be by the Civil or Canon Law convented; I doubt, ſome Canon will be found in force, not only to give ſcope to the tormentor, but alſo to the hangman, to exerciſe their offices upon her. And moſt certain it is, that in what point ſoever any of theſe extremities, which I ſhall rehearſe unto you, be mitigated, it is through the goodneſs of the Queens Majeſty, and her excellent Magiſtrates placed amongſt us: For as touching the opinion of our Writers therein in our age; yea in our Countrey, you ſhall ſee it doth not only agree with foreign cruelty, but ſurmounteth it far. If you read a fooliſh Pamphlet dedicated to the Lord Darcy by W.W. 1582. you ſhall ſee that he affirmeth, that all thoſe tortures are far too light,W. W. his Book printed in Anno Dom. 1582. and their rigour too mild; and that in that reſpect he impudently exclameth againſt our Magiſtrates, who ſuffer them to be but hanged, when murtherers, and ſuch malefactors be ſo uſed, which deſerve not the hundreth part of their [Page] puniſhments. But if you will ſee more folly and lewdneſs compriſed in one lewd book, I commend you to Ri. Ga. a Windſor-man; who being a mad-man, hath written according to his frantick humor, the reading whereof may ſatisfie a wiſe man, how mad all theſe Witch-mongers dealings be in this behalf.

CHAP. IX.

A concluſion of the firſt Book, wherein is fore-ſhewed the tyrannical cruelty of Witchmongers and Inquiſitors; with a requeſt to the reader to peruſe the ſame.

ANd becauſe it may appear unto the world what treacherous and faithleſs dealing, what extreme and intolerable tyranny, what groſs and fond abſurdities, what unnatural and uncivil diſcourteſie, what canker'd and ſpiteful malice, what outragious and barbarous cruelty, what lewd and falſe packing, what cunning and crafty intercepting, what bald and peeviſh interpretations, what abominable and deviliſh inventions; and what flat and plain knavery is practiſed againſt theſe old women; I will ſet down the whole order of the inquiſition, to the everlaſting, inexcuſable, and apparent ſhame of all Witch-mongers. Neither will I inſert any private or doubtful dealings of theirs; or ſuch as they can either deny to be uſual, or juſtly cavil at; but ſuch as are publiſhed and renewed in all ages, ſince the commencement of Popery, eſtabliſhed by Laws, practiſed by Inquiſitors, priviledged by Princes, commended by Doctors, confirmed by Popes, Councels, Decrees, and Canons; and finally be left of all Witch-mongers; to wit, by ſuch as do attribute to old women, and ſuch like creatures, the power of the Creator. I pray you therefore, though it be tedious and intolerable (as you would be heard in your miſerable calamities) ſo hear with compaſſion their accuſations, examinations, matters given in evidence, confeſſions, preſumptions, interrogatories, conjurations, cautions, crimes, tortures, and condemnations, deviſed and practiſed uſually againſt them.

BOOK II.

[Page]

CHAP. I.

What teſtimonies and witneſſes are allowed to give evidence againſt reputed Witches, by the report and allowance of the Inquiſitors themſelves, and ſuch as are ſpecial writers herein.

EXcommunicate perſons, partakers of the fault, infants,Mal. Malef. quaeſt. 5. p. 3. I. Bod. lib. 4. cap. 2. de daemon. Arch. in C. alle. accuſatus. in Selz. ſuper. verba. I. Bod. lib. 4. cap. 1. de daemon. Mal. Malef. quaeſt. 56. pa. 3. & quae. 5. part. 3. Ibidem. wicked ſervants, and run-awaies are to be admitted to bear witneſs againſt their dames in this matter of Witch-craft, becauſe (ſaith Bodin the champion of Witch-mongers) none that be honeſt are able to detect them. Hereticks alſo and Witches ſhall be received to accuſe, but not to excuſe a Witch. And finally, the teſtimony of all infamous perſons in this caſe is good and allowed. Yea, one lewd perſon (ſaith Bodin) may be received to accuſe and condemn a thouſand ſuſpected Witches. And although by law, a capital enemy may be challenged; yet James Sprenger, and Henry Inſtitor, (from whom Bodin, and all the writers that ever I have read, do receive their light, authorities and arguments) ſay (upon this point of Law) that the poor friendleſs old woman muſt prove that her capital enemy would have killed her, and that he hath both aſſaulted and wounded her; otherwiſe ſhe pleadeth all in vain. If the judge ask her, whether ſhe have any capital enemies; and ſhe rehearſe other, and forget her accuſer: or elſe anſwer, that he was her capital enemy, but now ſhe hopeth he is not ſo; ſuch a one is nevertheleſs admitted for a witneſs. And though by law,Quae. 7. act. 2. ſingle witneſſes are not admittable; yet if one depoſe ſhe hath bewitched her Cow; another, her Sow; and the third, her Butter: theſe (ſaith M. Mal. and Bodin) are not ſingle witneſſes; becauſe they agree that ſhe is a Witch.

CHAP. II

The order of examination of Witches by the Inquiſitors.

WOmen ſuſpected to be Witches,The Scottiſh cuſtome of accuſing a witch. after their apprehenſion may not be ſuffered to go home, or to other places, to ſeek ſureties: for then (ſaith Bodin) the people would be worſe willing to accuſe them; for fear leſt at their return home, they work revenge upon them: In which reſpect Bodin commendeth much the Scottiſh cuſtome and order in this behalf: where (he ſaith) a hollow piece of wood or a cheſt is placed in the Church, into the which any body may freely caſt a little ſcroll of paper, wherein may be contained the name of the Witch, the time, place, and fact, &c. And the ſame cheſt being locked with three ſeveral locks, are opened every fifteenth day by three Inquiſitors or officers appointed for that purpoſe: which keep three ſeveral keys. And thus the accuſer need not be known, nor ſhamed with the reproach of ſlander or malice to his poor neighbour.

Item, There muſt be great perſwaſions uſed to all men, women, and children, to accuſe old women of witch-craft.

Item, There may alwaies be promiſed impunity and favour to Witches, that [Page] confeſs and detect others; and on the contrary, there may be threatnings and violence practiſed and uſed.

Item, The little children of Witches, which will not confeſs, muſt be attached, who (if they be craftily handled, ſaith Bodin) will confeſs againſt their own mothers.

Item, Witches muſt be examined as ſuddenly, and as unawares as is poſſible: the which will ſo amaze them, that they will confeſs any thing, ſuppoſing the devil hath forſaken them; whereas, if they ſhould firſt be committed to priſon, the devil would tamper with them, and inform them what to do.

Item, The Inquiſitor, judge, or examiner, muſt begin with ſmall matters firſt.

I. Bod. lib. de daemon. 4. cap. 4. L. parentes de teſtibus. Item, They muſt be examined, whether their parents were Witches or no: for Witches (as theſe Doctors ſuppoſe) come by propagation. And Bodin ſetteth down this principle in Witchcraft, to wit, Si ſaga ſit mater, ſic etiam eſt filia: howbeit the law forbiddeth it, Ob ſanguinis reverentiam.

Item, The examiner muſt look ſtedfaſtly upon their eyes: for they cannot look directly upon a mans face (as Bodin affirmeth in one place, although in another he ſaith, that they kill and deſtroy both men and beaſts with their looks.)

Item, She muſt be examined of all accuſations, preſumptions, and faults, at one inſtant; left Satan ſhould afterwards diſſwade her from confeſſion.

Item, A Witch may not be put in priſon alone, leſt the Devil diſſwade her from confeſſion, through promiſes of her indemnity. For (ſaith Bodin) ſome that have been in the goal have proved to fly away, as they were wont to do when they met with Diana and Minerva, &c. and ſo brake their own necks againſt the ſtone-walls.

Item, If any deny her own confeſſion made without torture, ſhe is nevertheleſs by that confeſſion to be condemned, as in any other crime.

Item, The Judges muſt ſeem to be in a pitiful countenance, and to bemoan them; ſaying, that, It was not they, but the Devil that committed the murther, and that he compelled them to do it; and muſt make them believe that they think them to be innocents.

Item, If they will confeſs nothing but upon the rack or torture; their apparel muſt be changed; and every hair in their body muſt be ſhaven off with a ſharp razor.

K. Childeberts cruel deviſe. Item, If they have charms for taciturnity, ſo as they feel not the common tortures, and therefore confeſs nothing: then ſome ſharp inſtrument muſt be thruſt betwixt every nail of their fingers and toes; which (as Bodin ſaith) was King Childeberts deviſe, and is to this day of all others the moſt effectual: For by means of that extreme pain, they will (ſaith he) confeſs any thing.

P. Grillandus. Item, Paulus Grillandus, being an old doer in theſe matters: wiſheth that when Witches ſleep, and feel no pain upon the torture, Domine labia mea aperies ſhould be ſaid; and ſo (ſaith he) both the torments will be felt, and the truth will be uttered: Et ſic ars deluditur arte.

A ſubtle and devilliſh deviſe. Item, Bodin ſaith, that at the time of examination, there ſhould be a ſemblance of great ado, to the terrifying of the Witch; and that a number of inſtruments, ginns, manacles, ropes, halters, fetters, &c. be prepared, brought forth, and laid before the examinate: and alſo that ſome be procured to make a moſt horrible and lamentable cry, in the place of torture, as though he or ſhe were upon the rack, or in the tormentors hands: ſo as the examinate may hear it whiles ſhe is examined, before ſhe her ſelf be brought into the priſon; and perhaps (ſaith he) ſhe will by this means confeſs the matter.

Item, There muſt be ſubborned ſome crafty ſpy, that may ſeem to be a priſoner with her in the like caſe; who perhaps may in conference undermine her, and ſo bewray and diſcover her.

Item, If ſhe will not yet confeſs, ſhe muſt be told that ſhe is detected, and accuſed by other of her companions; and although in truth there be no ſuch matter: and ſo perhaps ſhe will confeſs, the rather to be revenged upon her adverſaries and accuſers.

CHAP. III.

[Page]

Matters of Evidence againſt Witches.

IF an old woman threaten or touch one being in health, who dieth ſhortly after; or elſe is infected with the Leproſie, Apoplexie, or any other ſtrange diſeaſe: it is (ſaith Bodin) a permanent fact, and ſuch an evidence, as condemnation, or death muſt inſue, without further proof: if any body have miſtruſted her, or ſaid before that ſhe was a Witch.

Item, If any come in, or depart out of the chamber or houſe, the doors being ſhut; it is an apparent and ſufficient evidence to a witches condemnation, without further tryal: which thing Bodin never ſaw: If he can ſhew me that feat; I will ſubſcribe to his folly. For Chriſt after his reſurrection uſed the ſame: not as a ridiculous toy, that every Witch might accompliſh; but as a ſpecial miracle, to ſtrengthen the faith of the Elect.

Item, If a woman bewitch any bodies eyes, ſhe is to be executed without further proof.

Item, If any inchant or bewitch mens Beaſts, or Corn, or flie in the air, or make a Dog ſpeak, or cut off any mans members, and unite them again to men or childrens bodies; it is ſufficient proof to condemnation.

Item, Preſumptions and conjectures are ſufficient proofs againſt Witches.

Item, If three witneſſes do but ſay, Such a woman is a Witch;Bar. Spineus & I. Bod. de daemon. lib. 2. cap. 2. Alexander. L. ubi numeris de teſtibus. J. Bod. de daemon. lib. 2. cap. 2. then it is a clear caſe that ſhe is to be executed with death. Which matter Bodin ſaith is not only certain by the Canon and Civil Laws, but by the opinion of Pope Innocent, the wiſeſt Pope (as he ſaith) that ever was.

Item, The complaint of any one man of credit is ſufficient to bring a poor woman to the rack or pully.

Item, A condemned or infamous perſons teſtimony is good and allowable in matters of Witch-craft.

Item, A Witch is not to be delivered, though ſhe endure all the tortures, and confeſs nothing; as all other are in any criminal caſes.

Item, Though in other caſes the depoſitions of many women at one inſtant are diſabled, as ſufficient in law; becauſe of the imbecility and frailty of their nature or ſex, yet in this matter one woman, though ſhe be a party, either accuſer or accuſed, and be alſo infamous and impudent (for ſuch are Bodins words) yea and already condemned: ſhe may nevertheleſs ſerve to accuſe and condemn a Witch.

Item, A witneſs uncited, and offering himſelf in this caſe is to be heard, and in none other.

Item, A captial Enemy (if the enmity be pretended to grow by means of Witchcraft) may object againſt a Witch; and none exception is to be had or made againſt him.

Item, Although the proof of perjury may put back a witneſs in all other cauſes;Parin. L. poſt lenotum 9 his, de iis quibus ut indig. Alex. cap. 72. L. 2. &c. In his fooliſh Pamphlet of the execution of Windſor Witches. J. Bod. l. 4 c. 3. yet in this a perjured perſon is a good and lawful witneſs,

Item, The Proctors and Advocates in this caſe are compelled to be witneſſes againſt their Clients, & in none other caſe they are to be conſtrained thereunto.

Item, None can give evidence againſt Witches, touching their aſſemblies, but Witches only: (as Bodin ſaith) none other can do it. Howbeit, Ri. Ga. writeth, that he came to the God-ſpeed, and with his ſword and Buckler killed the Devil; or at the laſt he wounded him ſo ſore, that he made him ſtink of Brimſtone.

Item, Bodin ſaith that becauſe this is an extraordinary matter; there muſt herein be extraordinary dealing: and all manner of wayes are to be uſed, direct and indirect.

CHAP. IV.

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Confeſſions of Witches, whereby the are condemned.

Is there any probability that ſuch would continue Witches? Idem. ibid. Joan. An. ad ſpeculat. tit. de litis conteſt. part. 2. non alienem eodem.SOme Witches confeſs (ſaith Bodin) that are deſirous to dye; not for glory, but for deſpair: becauſe they are tormented in their life time: But theſe may not be ſpared (ſaith he) although the law doth excuſe them.

The beſt and ſureſt confeſſion is at ſtrife, to her ghoſtly father.

Item, If ſhe confeſs many things that are falſe, and one thing that may be true; ſhe is to be taken and executed upon that confeſſion.

Item, She is not ſo guilty that confeſſeth a falſhood or a lye, and denyeth a truth; as ſhe that anſwereth by circumſtance.

Item, An equivocal or doubtful anſwer is taken for a confeſſion againſt a Witch.

L. de aetat. 5. nihil eodem, &c. J. Bod. de daemon. lib. 4. c. 3. Item, Bodin reporteth, that one confeſſed that he went out, or rather up in the air, and was tranſported many miles to the Fairies dance, only becauſe he would ſpy unto what place his wife went to hagging, and how ſhe behaved her ſelf: Whereupon was much ado among the Inquiſitors and Lawyers, to diſcuſs whether he ſhould be executed with his wife or no: But it was concluded that he muſt die, becauſe he bewrayed not his wife: the which he forbare to do, Propter reverentiam honoris & familiae.

Item, If a woman confeſs freely herein, before queſtion be made; and yet afterward deny it: ſhe is nevertheleſs to be burned.

Item, They affirm that this extremity is herein uſed, becauſe not one among a thouſand Witches is detected. And yet it is affirmed by Sprenger in M. Mal. that there is not ſo little a Pariſh, but there are many Witches known to be there.

CHAP. V.

Preſumptions, whereby Witches are condemned.

J. Bod. de daemon. lib. 4. c. 4.IF any womans Child chance to dye at her hand, ſo as no body knoweth how; it may not be thought or preſumed that the Mother killed it, except ſhe be ſuppoſed a Witch, and in that caſe it is otherwiſe; for ſhe muſt upon that preſumption be executed; except ſhe can prove the negative or contrary.

Item, If the child of a woman that is ſuſpected to be a Witch, be lacking or gone from her; it is to be preſumed, that ſhe hath ſacrificed it to the Devil: except ſhe can prove the negative or contrary.

Item, Though in other perſons, certain points of their Confeſſions may be thought erroneous, and imputed to error: yet in Witches cauſes) all overſights, imperfections, and eſcapes muſt be adjudged impious and malicious; and tend to her confuſion and condemnation.

J. Bod. de daemon. lib. 4. c. 4. L. decurionem de panis. Panorm. & Felin in C. veniens. 1. de teſtibus parſi cauſa 15.4. Lib. 4. numero 12. uſ (que) 18. Item, Though a Theif be not ſaid in law to be infamous in any other matter than in theft; yet a Witch defamed of witchcraft is ſaid to be defiled with all manner of faults and infamies univerſally, though ſhe were not condemned; but (as I ſaid) defamed with the name of Witch: For rumors and reaports are ſufficient (ſaith Bodin) to condemn a Witch.

Item, If any man, woman, or child do ſay, that ſuch a one is a Witch; it is a moſt vehement ſuſpicion (ſaith Bodin) and ſufficient to bring her to rack; though in all other caſes it be directly againſt law.

Item, In preſumptions and ſuſpicions againſt a Witch, the common brute or voyce of the people cannot err.

Item, If a woman, when ſhe is apprehended, cry out, or ſay; I am undone; Save my life; I will tell you how the matter ſtandeth, &c. ſhe is thereupon moſt vehemently to be ſuſpected and condemned to dy.

[Page] Item, Though a Conjurer be not to be condemned for curing the diſeaſed by vertue of his Art; yet muſt a Witch die for the like caſe.

Item, The behaviour, looks, becks, and countenance of a woman, are ſufficient ſignes, whereby to preſume ſhe is a Witch: for always they look down to the ground, and dare not look a man full in the face.

Item, If their Parents were thought to be Witches, then it is certainly to be preſumed that they are ſo: but it is not ſo to be thought of Whores.

Item, It is a vehement preſumption if ſhe cannot weep, at the time of her examination: and yet Bodin ſaith, that a Witch may ſhed three drops out of her right eye.

Item, It is not only a vehement ſuſpition, and preſumption, but an evident proof of a Witch; if any man or beaſt dye ſuddenly where ſhe hath been ſeen lately; although her witching-ſtuffe be not found or eſpyed.

Item, If any, body uſe familiarity or company with a Witch convicted, it is a ſufficient preſumption againſt that perſon to be adjudged a Witch.

Item, L. 5. de adult. S. gl. & Bart. c. venerabilis de electio, &c. I. Bod. de daemon. lib. 4. cap. 4. That evidence that may ſerve to bring in any other perſon to examination, may ſerve to bring a Witch to her condemnation.

Item, Herein judgment muſt be pronounced and executed (as Bodin ſaith, without order, and not like to the orderly proceeding and form of judgment in other crimes.

Item, A Witch may not be brought to the torture ſuddenly; or before long examination, leaſt ſhe go away ſcot-free: for they feel no torments, and therefore care not for the ſame, as Bodin affirmeth.

Item, Little children may be had to the torture at the firſt daſh;Idem. ibid. but ſo may it not be done with old women; as is aforeſaid.

Item, If ſhe have any privy mark under her arm-pits, under her hair, under her lip, or in her buttock, or in her privities: it is a preſumption ſufficient for the Judge to proceed and give ſentence of death upon her.

The only pity they ſhew to a poor woman in this caſe, is: that though ſhe be accuſed to have ſlain any body with her Inchantments; yet if ſhe can bring forth the party alive, ſhe ſhall not be put to death: Whereat I marvel, in as much as they can bring the Devil in any bodies likeneſs and repreſentation.

Item, Their Law ſaith, that an uncertain preſumption is ſufficient,Cap. preterea cum gloſ. extra. de teſt. Panormit. in C. vener. col. 2. eodem, &c. when a certain preſumption faileth.

CHAP. VI.

Particular Interrogatories uſed by the Inquiſitors againſt Witches.

I Need not ſtay to confute ſuch partial and horrible dealings, being ſo apparently impious, and full of tyranny, which except I ſhould have ſo manifeſtly detected, even with their own writings and aſſertions, few or none would have believed: But for brevities ſake I will paſs over the ſame; ſuppoſing that the citing of ſuch abſurdities may ſtand for a ſufficient confutation thereof. Now therefore I will proceed to a more particular order and manner of examinations, &c. uſed by the Inquiſitors, and allowed for the moſt part throughout all Nations.

Firſt, the Witch muſt be demanded, why ſhe touched ſuch a child,Mal. Malef. ſuper. interrog. or ſuch a cow, &c. and afterward the ſame child or cow fell ſick or lame, &c.

Item, Why her two Kine give more milk than her neighbours. And the note before mentioned is here again ſet down, to be ſpecially obſerved of all men: to wit, that though a Witch cannot weep, yet ſhe may ſpeak with a crying voyce. Which aſſertion of weeping is falſe, and contrary to the ſaying of Seneca, Seneca in tragoed. Cato, and many others; which affirm, that a woman weepeth when ſhe meaneth moſt deceipt; and therefore ſaith M. Mal. ſhe muſt be well looked unto,Mal. Malef. part. 3. queſt. otherwiſe ſhe will put ſpittle privily upon her cheeks, & ſeem to weep, which rule alſo [Page] Bodin ſaith is infallible. But alas that tears ſhould be thought ſufficient to excuſe or condemn in ſo great a cauſe,Act. 15.10. Numb. 11.4. 1 Sam. 11.4. 2 Sam. 15.23. Mat. 8. & 13. & 22. & 24. & 25. Luke 3. &c. and ſo weighty a tryal! I am ſure that the worſt ſort of the children of Iſrael wept bitterly: yea, if there were any Witches at all in Iſrael, they wept: For it is written, That all the children of Iſrael wept. Finally, if there be any Witches in Hell, I am ſure they weep; for there is weeping, wailing, and gnaſhing of teeth.

But, God knoweth, many an honeſt Matron cannot ſometimes in the heavineſs of her heart, ſhed tears; the which oftentimes are more ready and common with crafty queans and ſtrumpets, than with ſober women: For we read of two kinds of tears in a womans eye, the one of true grief, the other of deceipt: And it is written,Seneca in tragoed. that Dediſcere flere foeminium eſt mendacium: which argueth, that they lye, which ſay, that wicked women cannot weep. But let theſe Tormentors take heed, that the tears in this caſe which run down the widows cheeks, with their cry ſpoken by Jeſus Syrach, be not heard above. But lo what learned, godly,Eccl. 35.15. and lawful means theſe Popiſh Inquiſitors have invented for the trial of true or falſe tears.

CHAP. VII.

The Inquiſitors tryal of Weeping by Conjuration.

Tryal of tears.I Conjure thee by the amorous tears, which Jeſus Chriſt our Saviour ſhed upon the Croſs for the ſalvation of the world; and by the moſt earneſt and burning tears of his Mother the moſt glorious Virgin Mary, ſprinkled upon his wounds late in the evening; and by all the tears, which every Saint and elect Veſſel of God hath poured out here in the world, and from thoſe eyes he hath wiped away all tears; that if thou be without fault, thou mayſt pour down tears abundantly; and if thou be guilty, that thou weep in no wiſe: In the name of the Father,Mal. Malef. quaeſt. 15. pae. 3. of the Son, and of the Holy-Ghoſt; Amen. And note, ſaith he, that the more you conjure, the leſs ſhe weepeth.

CHAP. VIII.

Certain Cautions againſt Witches, and of their Tortures to procure Confeſſion.

BUt to manifeſt their further follies, I will recite ſome of their cautions, which are publiſhed by the ancient Inquiſitors, for perpetual leſſons of their ſucceſſors: as followeth.

The firſt caution is that, which was laſt rehearſed concerning weeping; the which (ſay they) is an infallible note.

Ja. Sprenger. H. Inſtitor.Secondly, the Judg muſt beware ſhe touch no part of him, ſpecially of his bare skin: and that he always wear about his neck conjured Salt, Palm, Hearbs, and Wax hallowed; which (ſay they) are not only approved to be good by the Witches confeſſions; but alſo by the uſe of the Romiſh Church, which halloweth them only for that purpoſe.

Mal. Malef. pa. 3. quaeſt. 15.Item, ſhe muſt come to her arreignment backward, to wit, with her tail to the Judges face, who muſt make many croſſes, at the time of her approaching to the Bar. And leaſt we ſhould condemn that for ſuperſtition, they prevent us with a figure, and tell us, that the ſame ſuperſtition may not ſeem ſuperſtitious unto us.Prolepſis, or Preocupation. But this reſembleth the perſwaſion of a theif, that diſſwadeth his ſon from ſtealing; and nevertheleſs telleth him that he may pick or cut a purſe, and rob by the high way.

One other caution is, that ſhe muſt be ſhaven, ſo as there remain not one hair about her: for ſometimes they keep ſecrets for taciturnity, and for other purpoſes alſo in their hair, in their privities, and between their skin and [Page] their fleſh: For which cauſe I marvel they flea them not: for one of their Witches would not burn, being in the midſt of the flame,Mal. Malef. as M. Mal. reporteth; until a charm written in a little ſcroll was eſpyed to be hidden between her skin and fleſh, and taken away. And this ſo gravely and faithfully ſet down by the Inquiſitors themſelves, that one may believe it if he liſt, though indeed it be a very lye. The like citeth Bodin, John Bod. Anno 1485. a Knave Inquiſitor. of a Witch that could not be ſtrangled by the Executioner, do what he could. But it is moſt true, that the Inquiſitor Cumanus in one year did ſhave one and fourty poor women; and burnt them all when he had done.

Another caution is, that at the time and place of torture,Q. 16. de tempore & modo terror. Blaſphemous Pope July, of that name the third. the hallowed things aforeſaid, with the ſeven words ſpoken on the Croſs, be hanged about the Witches neck; and the length of Chriſt in wax be knit about her bare naked body, with Reliques of Saints, &c. All which ſtuffe (ſay they) will ſo work within and on them, as when they are racked and tortured, they can hardly ſtay or hold themſelves from confeſſion. In which caſe, I doubt not but that Pope, which blaſphemed Chriſt, and curſed his Mother for a Peacock, and curſed God with great deſpights for a piece of Pork, with leſs compulſion would have renounced the Trinity, and have worſhipped the Devil upon his knees.

Another caution is, that after ſhe hath been racked, and paſſed over all tortures deviſed for that purpoſe; and after that ſhe hath been compelled to drink holy water, ſhe be conveyed again to the place of torture: and that in the midſt of her torments, her accuſations be read unto her; and that the witneſſes (if they will) be brought face to face unto her: and finally, that ſhe be asked, whether for trial of her innocency ſhe will have judgment, Candentis ferri, Mal. Malef par, 3. quae. 16. which is, To carry a certain weight of burning Iron in her bare hand. But that may not (ſay they) in any wiſe be granted: For both M. Mal. and Bodin alſo affirm, that many things may be promiſed, but nothing need be performed: for why, they have authority to promiſe, but no Commiſſion to perform the ſame.

Another caution is, that the Judge take heed, that when ſhe once beginneth to confeſs, he cut not off her examination, but continue it night and day. For many times, whiles they go to dinner, ſhe returneth to her vomit.

Another caution is, that after the Witch hath confeſſed the annoying of men and beaſts, ſhe be asked how long ſhe hath had Incubus, when ſhe renounced, the faith, and made the real league, and what that league is, &c. And this is indeed the chief cauſe of all their incredible and impoſſible confeſſions: for upon the rack, when they have once begun to lye, they will ſay what the Tormentor liſt.

The laſt caution is, that if ſhe will not confeſs, ſhe be had to ſome ſtrong Caſtle or Goal. And after certain days, the Jayler muſt make her believe he goeth into ſome far Countrey: and then ſome of her friends muſt come in to her, and promiſe her, that if ſhe will confeſs to them, they will ſuffer her to eſcape out of Priſon: which they may well do, the Keeper being from home. And this way (ſaith M. Mal.) hath ſerved, when all other means have failed.Mal. Malef. par. 3. quae. 16. act. 11.

And in this place it may not be omitted, that above all other times, they confeſs upon frydayes. Now ſaith James Sprenger, and Henry Inſtitor, we muſt ſay all, to wit: If ſhe confeſs nothing, ſhe ſhould be diſmiſſed by law; and yet by order ſhe may in no wiſe be bailed, but muſt be put into cloſe Priſon, and there be talked withal by ſome crafty perſon; thoſe are the words, and in the mean while there muſt be ſome eves-droppers with pen and ink behind the wall, to hearken and note what ſhe confeſſeth: or elſe ſome of her old companions and acquaintance may come in and talk with her of old matters, and ſo by eves-droppers be alſo bewrayed; ſo as there ſhall be no end of torture before ſhe have confeſſed what they will.

CHAP. IX.

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The fifteen crimes laid to the charge of Witches by Witchmongers; ſpecially by Bodin in Daemonomania.

1 THey deny God, and all Religion.

Anſw. Then let them dye therefore, or at the leaſt be uſed like Infidels, or Apoſtates.

2 They curſe, blaſpheme, and provoke God with all deſpite.

Anſw. Then let them have the Law expreſſed in Levit. 24. and Deut. 13. & 17.

They give their faith to the Devil, and they worſhip and offer ſacrifice unto him.

Anſw. Let ſuch alſo be judged by the ſame law.

They do ſolemnly vow and promiſe all their progenie unto the Devil.

Anſw. This promiſe proceedeth from an unſound mind, and is not to be regarded; becauſe they cannot perform it, neither will it be proved true: Howbeit, if it be done by any that is ſound of mind, let the curſe of Jeremy, 32.36. light upon them, to wit, the Sword, Famine, and Peſtilence.

They ſacrifice their own children to the Devil before baptiſm, holding them up in the air unto him, and then thruſt a needle into their brains.

Anſw. If this be true, I maintain them not herein: but there is a law to judg them by. Howbeit, it is ſo contrary to ſenſe and nature, that it were folly to believe it; either upon Bodins bare word, or elſe upon his preſumptions; eſpecially when ſo ſmall commodity, and ſo great danger and inconvenience inſueth to the Witches thereby.

They burn their Children when they have ſacrificed them.

Anſw. Then let them have ſuch puniſhment, as they that offered their children unto Moloch, Lev. 20. But theſe be meer deviſes of Witchmongers and Inquiſitors, that with extream tortures have wrung ſuch Confeſſions from them; or elſe with falſe reports have believed them; or by flattery and fair words and promiſes have won it at their hands, at the length.

They ſwear to the Devil to bring as many into that ſociety as they can.

Anſw. This is falſe, and ſo proved elſewhere.

They ſwear by the name of the Devil.

Anſw. I never heard any ſuch Oath, neither have we warrant to kill them that ſo do ſwear; though indeed it be very lewd and impious.

They uſe inceſtuous adultery with ſpirits.

Anſw. This is a ſtale ridiculously, as is proved apparently hereafter.

They boil Infants, after they have murthered them unbaptized, until their fleſh be made potable.

Anſw. This is untrue, incredible, and impoſſible.

They eat the fleſh and drink the bloud of men and children openly.

Anſw. Then are they akin to the Anthropophagi and Canibals: But, I believe never an honeſt man in England nor in France, will affirm that he hath ſeen any of theſe perſons, that are ſaid to be Witches, do ſo; if they ſhould, I believe it would poyſon them.

They kill men with poyſon.

Anſw. Let them be hanged for their labour.

They kill mens Cattel.

Anſw. Then let an action of treſpaſs be brought againſt them for ſo doing.

They bewitch mens corn, and bring hunger and barrenneſs into the country; they ride and flie in the air, bring ſtorms, make tempeſts, &c.

Anſw. Then will I worſhip them as Gods; for thoſe be not the works of man, nor yet of a Witch: as I have elſewhere proved at large.

[Page]They uſe venery with a Devil called Incubus, even when they lye in bed with their husbands, and have children by them, which become the beſt Witches.

Anſw. This is the laſt lye, very ridiculous, and confuted by me elſewhere.

CHAP. X.

A refutation of the former ſurmiſed Crimes patched together by Bodin, and the only way to eſcape the Inquiſitors.

IF more ridiculous or abominable crimes could have beeen invented, theſe poor women (whoſe chief fault is that they are ſcolds) ſhould have been charged with them.

In this libel you do ſee, is contained all that Witches are charged with; and all that alſo, which any Witchmonger ſurmiſeth, or in malice imputeth unto Witches power and practiſe.

Some of theſe crimes may not only be in the power and will of a Witch, but may be accompliſhed by natural means: and therefore by them the matter in queſtion is not decided, to wit;The queſtion or matter in controverſie: that is to ſay, the propoſition or theme. whether a Witch can work wonders ſupernaturally; For many a knave and whore doth more commonly put in execution thoſe lewd actions, than ſuch as are called Witches, and are hanged for their labour.

Some of theſe crimes alſo laid unto Witches charge, are by me denyed, and by them cannot be proved to be true, or committed by any one Witch. Otherſome of theſe crimes likewiſe are ſo abſurd, ſupernatural, and impoſſible, that they are derided almoſt of all men, and as falſe, fond, and fabulous reports condemned: inſomuch as the very Witchmongers themſelves are aſhamed to hear of them.

If part be untrue, why may not the reſidue be thought falſe: For all theſe things are laid to their charge at one inſtant, even by the greateſt Doctors and Patrons of the Sect of Witchmongers, producing as many proofs for Witches ſupernatural and impoſſible actions, as for the other: So as, if one part of their accuſation be falſe, the other part deſerveth no credit. If all be true that is alledged of their doings, why ſhould we believe in Chriſt, becauſe of his miracles, when a Witch doth as great wonders as ever he did?

But it will be ſaid by ſome; As for thoſe abſurd and Popiſh writers, they are not in all their allegations, touching theſe matters, to be credited.A general error. But I aſſure you, that even all ſorts of writers herein (for the moſt part) the very Doctors of the Church to the School-men, Proteſtants, and Papiſts, learned and unlearned, Poets and Hiſtoriographers, Jews, Chriſtians, or Gentiles agree in theſe impoſſible and ridiculous matters. Yea and theſe writers, out of whom I gather moſt abſurdities, are of the beſt credit and authority of all writers in this matter. The reaſon is, becauſe it was never throughly looked into; but every fable credited; and the word (Witch) named ſo often in Scripture.

They that have ſeen further of the Inquiſitors orders and cuſtoms, ſay alſo;The only way for Witches to avoid the Inquiſitors hands. that there is no way in the world for theſe poor women to eſcape the Inquiſitors hands, and ſo conſequently burning: but to gild their hands with money, whereby oftentimes they take pity upon them, and deliver them, as ſufficiently purged: For they have authority to exchange the puniſhment of the body with the puniſhment of the purſe, applying the ſame to the office of their Inquiſition: whereby they reap ſuch profit, as a number of theſe ſilly women pay them yearly penſions, to the end they may not be puniſhed again.

CHAP. XI.

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The opinion of Cornelius Agrippa concerning Witches, of his pleading for a poor woman accuſed of witchcraft, and how he convinced the Inquiſitors.

COrnelius Agrippa ſaith, that while he was in Italy, many Inquiſitors in the Dutchie of Millen troubled divers moſt honeſt and noble Matrons, privily wringing much money from them, until their knavery was detected: Further he ſaith, that being an Advocate or Counſellor in the Common-wealth of Maeſtright in Brabant, he had ſore contention with an Inquiſitor, who through unjuſt accuſations drew a poor woman of the Country into his butchery, and to an unfit place; not ſo much to examine her, as to torment her, whom when C. Agrippa had undertaken to defend, declaring that in the things done, there was no proof, no ſign or token that could cauſe her to be tormented; the Inquiſitor ſtoutly denying it, ſaid; One thing there is, which is proof and matter ſufficient: for her mother was in times paſt burned for a Witch. Now when Agrippa replyed, affirming that this Article was impertinent, and ought to be refuſed by the Judg, as being the deed of another; alledging to the Inquiſitor reaſons and law for the ſame: he replyed again, that this was true, becauſe they uſed to ſacrifice their children to the Devil, aſſoon as they were born; and alſo becauſe they uſually conceived by ſpirits transformed into mans ſhape, and that thereby witchcraft was naturally ingraffed into this child, as a diſeaſe that cometh by inheritance.

A bitter invective againſt a cruel Inquiſitor. C. Agrippa replying againſt the Inquiſitors folly and ſuperſtitious blindneſs, ſaid; O thou wicked Prieſt! Is this thy Divinity? Doſt thou uſe to draw poor guiltleſs women to the rack by theſe forged deviſes? Doſt thou with ſuch ſentences judge others to be Hereticks, thou being more a Heretick than either Fauſtus, or Donatus? Be it as thou ſayeſt, Doſt thou not fruſtrate the grace of Gods Ordinance; namely Baptiſm? Are the words in Baptiſm ſpoken in vain? Or ſhall the Devil remain in the child, or it in the power of the Devil, being there and then conſecrated to Chriſt Jeſus, in the Name of the Father, the Son, and the Holy-Ghoſt? And if thou defend their falſe opinions, which affirm, that Spirits accompanying with women, can ingender; yet doteſt thou more than any of them, which never believed that any of thoſe Devils, together with their ſtoln ſeed, do put part of that their ſeed or nature into the creature. But though indeed we be born the children of the Devil and damnation, yet in baptiſm, through grace in Chriſt, Satan is caſt out, and we are made new creatures in the Lord, from whom none can be ſeparated by another mans deed. The Inquiſitor being hereat offended, threatned the Advocate to proceed againſt him, as a ſupporter of Hereticks or Witches; yet nevertheleſs, he ceaſed not to defend the ſilly woman, and through the power of the Law he delivered her from tho claws of the bloudy Monk, who with her accuſers, were condemned in a great ſum of money to the Charter of the Church of Mentz, and remained infamous after that time almoſt to all men.

But by the way, you muſt underſtand, that this was but a pety Inquiſitor, and had not ſo large a Commiſſion as Cumanus, Sprenger, and ſuch other had; nor yet as the Spaniſh Inquiſitors at this day have; For theſe will admit no Advocates now unto the poor ſouls, except the Tormentor or Hangman may be called an Advocate. You may read the ſum of this Inquiſition in few words ſet out by M. John Fox in the Acts and Monuments:John Fox in the Acts and Monuments. For Witches and Hereticks are among the Inquiſitors of like reputation; ſaving that the extremity is greater againſt Witches, becauſe through their ſimplicity, they may the more boldly tyrannize upon them, and triumph over them.

CHAP. XII.

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What the fear of death and feeling of torments may force one to do, and that it is no marvel though Witches condemn themſelves by their own confeſſions ſo tyrannically extorted.

HE that readeth the Eccleſiaſtical hiſtories, or remembreth the perſecutions in Queen Maries time, ſhall find, that many good men have fallen for fear of perſecution, and returned unto the Lord again: What marvel then, though a poor woman, ſuch a one as is deſcribed elſewhere, and tormented as is declared in theſe latter leaves, be made to confeſs ſuch abſurd and falſe impoſſibilities; when fleſh and bloud is unable to endure ſuch trial? Or how can ſhe in the midſt of ſuch horrible tortures and torments, promiſe unto her ſelf conſtancy; or forbear to confeſs any thing? Or what availeth it her, to perſevere in the denial of ſuch matters as are laid to her charge unjuſtly; when on the one ſide there is never any end of her torments; on the other ſide, if ſhe continue in her aſſertion, they ſay ſhe hath charms for taciturnity or ſilence?

Peter the Apoſtle renounced, curſed,Peter's apoſtaſie and renouncing of Chriſt. and forſware his maſter and our Saviour Jeſus Chriſt, for fear of a wenches menaces; or rather at a queſtion demanded by her, wherein he was not ſo circumvented, as theſe poor Witches are, which be not examined by girles, but by cunning Inquiſitors; who having the ſpoil of their goods, and bringing with them into the place of judgement, minds to maintain their bloudy purpoſe, ſpare no manner of allurements, threatnings, nor torments, until they have wrung out of them all that, which either maketh to their own deſire, or ſerveth to the others deſtruction.

Peter (I ſay) in the preſence of his Lord and Maſter Chriſt, who had inſtructed him in true knowledge many years, being forewarned, not paſſing four or five hours before, and having made a real league, and a faithful promiſe to the contrary, without any other compulſion than (as hath been ſaid) by a queſtion propoſed by a girl; againſt his conſcience, forſook, thrice denied, and abandoned his ſaid Maſter; and yet he was a man illuminated, and placed in dignity aloft, and neerer to Chriſt by many degrees, than the Witch, whoſe fall could not be ſo great as Peters; becauſe ſhe never aſcended half ſo many ſteps. A Paſtors declination is much more abominable than the going aſtray of any of his ſheep: as an Ambaſſadours conſpiracy is more odious, than the falſhood of a common perſon; or as a Captains treaſon is more miſchievous, than a private ſouldiers mutiny. If you ſay, Peter repented; I anſwer, that the Witch doth ſo likewiſe ſometimes; and I ſee not in that caſe, but mercy may be imployed upon her. It were a mighty temptation to a ſilly old woman, that a viſible Devil (being in ſhape ſo ugly,Danaeus in Dialog. 1 Cor. 10. as Danaeus and others ſay he is) ſhould aſſault her in manner and form as is ſuppoſed, or rather avowed; ſpecially when there is promiſe made that none ſhall be tempted above their ſtrength. The poor old Witch is commonly unlearned, unwarned, and unprovided of counſel and friendſhip, void of judgement and diſcretion to moderate her life and communication, her kind and gender more weak and frail than the maſculine, and much more ſubject to melancholy; her bringing up and company is ſo baſe, that nothing is to be looked for in her, ſpecially of theſe extraordinary qualities; her age alſo is commonly ſuch, as maketh her decrepite, which is a diſeaſe that moveth them to theſe follies.

Finally, Chriſt did clearly remit Peter, though his offence was committed both againſt his divine and humane nature; yea afterwards he did put him in truſt to feed his ſheep, and ſhewed great countenance, friendſhip, and love unto him: And therefore I ſee not, but we may ſhew compaſſion upon theſe poor ſouls, if they ſhew themſelves ſorrowful for their miſconceipts and wicked imaginations.

BOOK III.

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CHAP. I.

The Witches bargain with the Devil, according to M. Mal. Bodin, Nider, Danaeus, Pſellus, Eraſtus, Hemingius, Cumanus, Aquinas, Bartholomaeus, Spineus, &c.

THat which in this matter of Witchcraft hath abuſed ſo many, and ſeemeth both ſo horrible and intolerable, is a plain bargain, that (they ſay) is made betwixt the devil and the Witch. And many of great learning conceive it to be a matter of truth, and in their writings publiſh it accordingly; the which (by Gods grace) ſhall be proved as vain and falſe as the reſt.

The double bargain of Witches with the Devil.The order of their bargain or profeſſion is double; the one ſolemn and pulick, the other ſecret and private. That which is called ſolemn or publick, is where Witches come together at certain aſſemblies, at the times prefixed, and do not only ſee the Devil in viſible form; but confer and talk familiarly with him. In which conference the Devil exhorteth them to obſerve their fidelity unto him, promiſing them long life and proſperity. Then the Witches aſſembled, commend a new diſciple (whom they call a novice) unto him: and if the Devil find that young Witch apt and forward in renunciation of Chriſtian Faith, in deſpiſing any of the ſeven Sacraments, in treading upon Croſſes, it ſpitting at the time of the elevation, in breaking their faſt on faſting-daies, and faſting on Sundaies; the Devil giveth forth his hand, and the novice joyning hand in hand with him, promiſeth to obſerve and keep all the Devils commandements.

This done, the Devil beginneth to be more bold with her, telling her plainly, that all this will not ſerve his turn; and therefore requireth homage at her hands: yea he alſo telleth her, that ſhe muſt grant him both her body and ſoul to be tormented in everlaſting fire;Mal. Malef. de modo profeſſionis. which ſhe yieldeth unto: Then he chargeth her, to procure as many men, women, and children alſo, as ſhe can, to enter into this ſociety. Then he teacheth them to make ointments of the bowels and members of children, whereby they ride in the air, and accompliſh all their deſires: So as, if there be any children unbaptized, or not guarded with the ſign of the croſs, or orizons; then the Witches may and do catch them from their mothers ſides in the night, or out of their cradles, or otherwiſe kill them with their ceremonies; and after burial ſteal them out of their graves, and ſeeth them in a chaldron, until their fleſh be made potable. Of the thickeſt whereof they make ointments, whereby they ride in the air, but the thinner potion they put into flaggons, whereof whoſoever drinketh, obſerving certain ceremonies, immediately becometh a maſter, or rather a miſtreſs in that practiſe and faculty.

CHAP. II.

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The order of the Witches homage done (as it is written hy lewd Inquiſitors and peeviſh Witch-mongers) to the devil in perſon; of their ſongs and dances, and namely of Lavolta, and of other ceremonies, alſo of their excourſes.

SOmetimes their homage with their oath and bargain is received for a certain term of years; ſometimes for ever:Homage of Witches to the Devil. Sometimes it conſiſteth in the denial of the whole faith, ſometimes in part. The firſt is, when the ſoul is abſolutely yielded to the Devil and hell fire: the other is, when they have but bargained to obſerve certain ceremonies and ſtatutes of the Church; as to conceal faults at Shrift, to faſt on Sundaies, &c. And this is done either by oath, proteſtation of words, or by obligation in writing, ſometimes ſealed with wax, ſometimes ſigned with bloud, ſometimes by kiſſing the Devils bare buttocks; as did a Doctor called Edlin, who (as Bodin ſaith) was burned for Witchcraft.

You muſt alſo underſtand,Bar. Spineus, cap. 1. inanuo Mal. Malef. that after they have delicately banqueted with the Devil and the lady of the Fayries; and have eaten up a fat Ox, and emptied a Butt of Malmſie, and a Binn of Bread at ſome Noble mans houſe, in the dead of the night, nothing is miſſed of all this in the morning: For the Lady Sibylla, Minerva; or Diana with a golden rod ſtriketh the veſſel and the binn, and they are fully repleniſhed again: Yea, ſhe cauſeth the Bullocks bones to be brought and laid together upon the hide, and lappeth the four ends thereof together, laying her golden rod thereon, and then riſeth up the Bullock again in his former eſtate and condition: and yet at their return home, they are like to ſtarve for hunger; as Spineus ſaith. And this muſt be an infallible rule,Idem Ibid. that every fortnight, or at the leaſt every moneth, each Witch muſt kill one childe at the leaſt for her part.

And here ſome of Monſier Bodin's lies may be inſerted, who ſaith,I. Bod. de daemon. lib. 2. cap. 4, that at theſe Magical aſſemblies, the Witches never fail to dance; and in their dance they ſing theſe words; Har har, Devil devil, dance here, dance here, play here, play here, Sabbath, ſabbath: And whiles they ſing and dance, every one hath a broom in her hand, and holdeth it up aloft. Item, he ſaith, that theſe night-walkings, or rather night-dancings, brought out of Italy into France, that dance which is called La volta. Mal. Malef.

A part of their league is, to ſcrape off the oyl, which is received in extream folly (unction I ſhould have ſaid): But if that be ſo dangerous, they which ſock the corps had need to take great care, that they rub not off the oyl, which divers other waies may alſo be thruſt out of the forehead; and then I perceive all the vertue thereof is gone, and farewell it. But I marvel how they take upon them to preſerve the water powred on them in Baptiſm, which I take to be largely of as great force as the other; and yet I think is commonly wiped and waſhed off, within four and twenty hours after baptiſm: but this agreeth with the reſidue of their folly.

And this is to be noted, that the Inquiſitors affirm, that during the whole time of the Witches excourſe, the Devil occupieth the room and place of the Witch, in ſo perfect a ſimilitude, as her husband in his bed, neither by feeling, ſpeech, nor countenance, can diſcern her from his wife. Yea the wife departeth out of her husbands arms inſenſibly, and leaveth the Devil in her room viſibly. Wherein their credulity is incredible,Grillandus de ſort. 10. vol. tract. who will have a very body in the fained play, and a phantaſtical body in the true bed: and yet (forſooth) at the Name of Jeſus, or at the ſign of the Croſs, all theſe bodily Witches they ſay) vaniſh away.

CHAP. III.

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How Witches are ſummoned to appear before the Devil, of their riding in the air, of their accompts, of their conference with the Devil, of his ſupplies, and their conference; of their farewel and ſacrifices, according to Danaeus, Pſellas, &c.

HItherto for the moſt part, are the very words contained in M. Mal. or Bodin, or rather in both; or elſe in the new M. Mal. or at the leaſtwiſe of ſome writer or other, that maintaineth the almighty power of Witches.Danaeus in Dialog. cap. 4. But Danaeus ſaith, the Devil oftentimes in the likeneſs of a ſummoner, meeteth them at Markets and Fairs, and warneth them to appear in their aſſemblies, at a certain hour in the night, that he may underſtand whom they have ſlain, and how they have profited. If they be lame, he ſaith the Devil delivereth them a ſtaff, to convey them thither inviſibly through the air; and that then they fall a dancing and ſinging of bawdy-ſongs, wherein he leadeth the dance himſelf: Which dance, and other conferences being ended, he ſupplieth their wants of powders and roots to intoxicate withal; and giveth to every novice a mark, either with his teeth, or with his claws, and ſo they kiſs the Devils bare buttocks, and depart: not forgetting every day afterwards to offer to him, Dogs, Cats, Hens, or bloud of their own. And all this doth Danaeus report as a truth,Idem Ibidem. Idem in Dialog. cap. 3. and as it were upon his own knowledge. And yet elſewhere he ſaith, In theſe matters they do but dream, and do not thoſe things indeed, which they confeſs through their diſtemperature, growing of their melancholick humor: and therefore (ſaith he) theſe things, which they report of themſelves, are but meer illuſions.

Pſellus addeth hereunto, that certain magical hereticks, to wit; the Eutychyans, aſſemble themſelves every Good-friday at night; and putting out the candles, do commit inceſtuous adultery, the father with the daughter, the ſiſter with the brother, and the ſon with the mother; and the ninth moneth they return and are delivered; and cutting their children in pieces, fill their pots with their bloud; then burn they the carkaſſes, and mingle the aſhes therewith, and ſo preſerve the ſame for Magical purpoſes. Cardanus writeth (though in mine opinion not very probably) that theſe excourſes,Card. lib. de var. rerum 15. cap. 80. dancings, &c. had their beginning from certain Hereticks called Dulcini, who deviſed thoſe feaſts of Bacchus which are named Orgia, whereunto theſe kind of people openly aſſembled; and beginning with riot, ended with this folly: Which feaſts being prohibited, they nevertheleſs haunted them ſecretly; and when they could not do ſo, then did they it in cogitation only; and even to this day (ſaith he) there remaineth a certain image or reſemblance thereof among our melancholick women.

CHAP. IV.

That there can no real league be made with the devil the firſt author of the league, and the weak proofs of the adverſaries for the ſame.

IF the league be untrue, as are the reſidue of their confeſſions, the Witchmongers arguments fall to the ground: for all the writers herein hold this bargain for certain, good, and granted, and as their only maxim. But ſurely the indentures, containing thoſe covenants, are ſealed with butter; and the labels are but bables. What firm bargain can be made betwixt a carnal body and a ſpiritual? Let any wiſe or honeſt man tell me, that either hath been a party, or a witneſs; and I will believe him. But by what authority, proof, or teſtimony; and upon what ground all this geer ſtandeth, if [Page] you read M. Mal. you ſhall find to the ſhame of the reporters (who do ſo vary in their tales, and are at ſuch contrariety:Mal. Malef. part. 2. quae. 7. cap. 2.) and to the reproach of the believers of ſuch abſurd lies.

For the beginning of the credit hereof, reſteth upon the confeſsion of a baggage young fellow, condemned to be burnt for Witchcraft;Upon what ground this real league began to grow in credit. who ſaid to the Inquiſitors (of likelihood to prolong his life, if at leaſtwiſe the ſtory be true, which is taken out of Nider;) If I wiſt (quoth he) that I might obtain pardon: I would diſcover all that I know of Witchcraft: The which condition being accepted, and pardon promiſed (partly in hope thereof, and partly to be rid of his wife) he ſaid as followeth.

The novice or young diſciple goeth to ſome Church, together with the miſtreſs of that profeſsion; upon a Sunday morning, before the conjuration of holy water, and there the ſaid novice renounceth the faith, promiſeth obedience in obſerving, or rather omitting of ceremonies in meetings, and ſuch other follies; and finally, that they do homage to their young maſter the Devil, as they covenanted.

But this is notable in that ſtory; that this young Witch, doubting that his wives examination would bewray his knavery, told the Inquiſitor: that in truth his wife was guilty as well as he, but ſhe will never, I am ſure (quoth he) though ſhe ſhould be burned a thouſand times, confeſs any of theſe circumſtances.

And this is in no wiſe to be forgotten, that notwithſtanding his contrition, his confeſsion, and his accuſation of his own wife (contrary to the inquiſitors promiſe and oath) he and his wife were both burned at a ſtake, being the firſt diſcoverers of this notable league, whereupon the fable of Witchcraft is maintained; and whereby ſuch other confeſsions have been from the like perſons, ſince that time, extorted and augmented.

CHAP. V.

Of the private league, a notable tale of Bodins concerning a French Lady, with a confutation.

THe manner of their private league is ſaid to be,The manner of Witches private league with the Devil. when the Devil inviſible, and ſometimes viſile, in the midſt of the people talketh with them privately; promiſing, that if they will follow his counſel, he will ſupply all their neceſsities, and make all their endeavours proſperous; and ſo beginneth with ſmall matters: whereunto they conſent privily, and come not into the fayries aſſembly.

And in this caſe (me thinks) the Devil ſometimes, in ſuch external or corporal ſhape, ſhould meet with ſome that would not conſent to his motions, (except you will ſay he knoweth their cogitations) and ſo ſhould be bewrayed. They alſo (except they were idiots) would ſpie him; and forſake him for breach of covenants. But theſe bargains, and theſe aſſemblies do all the writers hereupon maintain; and Bodin confirmeth them with a hundred and odd lies; among the number whereof I will (for divers cauſes) recite one.

There was (ſaith he) a noble Gentlewoman at Lions, J. Bodin lib. 2. de daemonomania. cap. 4. that being in bed with a lover of hers, ſuddenly in the night aroſe up, and lighted a candle; and when ſhe had done, ſhe took a box of ointment, wherewith ſhe annointed her body; and after a few words ſpoken, ſhe was carried away.This agreeth not with their interpretation, that ſay, this is only done by vertue of the league; nor yet to them that refer it unto words; quoth not [...]. Her bed-fellow ſeeing the order hereof, leapt out of his bed, took the candle in his hand, and ſought for the Lady round about the chamber, and in every corner thereof; But though he could not find her, yet did he find her box of ointment; & being deſirous to know the vertue thereof, beſmeered himſelf therewith, even as he perceived her to have done before: And although he was not ſo ſuperſtitious, as to uſe any words to help him forward in his buſineſs, yet by the vertue of that ointment (ſaith Bodin) he was immediately conveyed to Lorrein, into the aſſembly of Witches. [Page] Which when he ſaw, he was abaſhed, and ſaid; In the name of God, what make I here? And upon thoſe words the whole aſſembly vaniſhed away, and left him there alone ſtark naked; and ſo was he fain to return to Lions: But he had ſo good a conſcience, for you may perceive by the firſt part of the hiſtory, he was a very honeſt man, that he accuſed his true lover for a Witch, and cauſed her to be burned: And as for his adultery, neither, M. Mal. nor Bodin do once ſo much as ſpeak in the diſpraiſe thereof.

It appeareth throughout all Bodins book, that he is ſore offended with Cornelius Agrippa, and the rather, as I ſuppoſe, becauſe the ſaid C. Agrippa recanted that which Bodin maintaineth, who thinketh he could work wonders by Magick, and ſpecially by his black Dog. It ſhould ſeem he had pretty skill in the Art of Divination: For though he wrote before Bodin many a year, yet uttereth he theſe words in his book De vanitate ſcientiarum: C. Agrippa. cap. 51. A certain French protonotary (ſaith he) a lewd fellow and a coſener, hath written a certain fable of miracle done at Lions, &c. What Bodin is, I know not, otherwiſe than by report; but I am certain this his tale is a fond fable: and Bodin ſaith it was performed at Lions; and this man (as I underſtand) by profeſsion, is a civil Lawyer.

CHAP. VI.

A diſproof of their Aſſemblies, and of their Bargain.

THat the joyning of hands, with the Devil, the kiſsing of his bare buttocks, and his ſcratching and biting of them, are abſurd lies; every one hauing the gift of reaſon may plainly perceive; inſomuch as it is manifeſt unto us by the word of God, that a ſpirit hath no fleſh, bones, nor ſinews,Tatianus contra Gracos. whereof hands, buttocks, claws, teeth, and lips do conſiſt. For admit that the conſtitution of a Devils body (as Tatian and other affirm) conſiſteth in ſpiritual congelations, as of fire and air; yet it cannot be perceived of mortal creatures. What credible witneſs is there brought at any time, of this their corporal, viſible, and incredible bargain; ſaving the confeſſion of ſome perſon diſeaſed both in body and mind, wilfully made, or injuriouſly conſtrained? It is marvel that no penitent Witch that forſaketh her trade, confeſſeth not theſe things without compulſion. Me thinketh their covenant made at Baptiſm with God before good witneſſes, ſanctified with the Word, confirmed with his Promiſes, and eſtabliſhed with his Sacraments, ſhould be of more force then that which they make with the Devil, which no body ſeeth or knoweth: For God deceiveth none, with whom he bargaineth: neither doth he mock or diſappoint them, although he dance not among them.

The oath, to procure into their league and fellowſhip as many as they can (whereby every one Witch, as Bodin affirmeth, augmenteth the number of fifty) bewrayeth greatly their indirect dealing.The author ſpeaketh upon due proof and trial. Hereof I have made trial; as alſo of the reſidue of their couſening deviſes, and have been with the beſt, or rather the worſt of them, to ſee what might be gathered out of their counſels; and have cunningly treated with them thereabouts: and further, have ſent certain old perſons to indent with them, to be admited into their ſociety: But as well by their excuſes and delaies, as by other circumſtances, I have tried and found all their trade to be meer coſening.

I pray you what bargain have they made with the Devil, that with their angry looks bewitch lambs, children, &c. Is it not confeſſed, that it is natural, though it be a lye? What bargain maketh the Sooth-ſayer, which hath his ſeveral kinds of Witchcraft and Divination expreſſed in the Scripture? Or is it not granted that they make none? How chanceth it that we hear not of this bargain in the Scriptures?

CHAP. VII.

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A Confutation of the Objection concerning Witches Confeſſions.

IT is confeſſed (ſay ſome by the way of objection) even of theſe women themſelves, that they do theſe and ſuch other horrible things, as deſerveth death, with all extremity, &c. Whereunto I anſwer, that whoſoever conſiderately beholdeth their confeſſions, ſhall perceive all to be vain, idle, falſe, inconſtant, and of no weight: except their contempt and ignorance in religion; which is rather the fault of the negligent Paſtor, than of the ſimple woman.

Firſt, if their confeſſion be made by compulſion, of force or authority,Confeſſion compulſory; as by Hiſpanical inquiſition: Look Mal. Malef. & J. Bodin Confeſſion perſwaſory; as by flattery: Look Bry. Darcy againſt Uſu. Kempe. John Bod. Mal. Malef. L. abſent. de panis. L. 2. cum gloſ. de iu; qui ante ſenient. mortui ſunt, ſibi necem conſciente. or by peſwaſion, and under colour of friendſhip, it is not to be regarded; becauſe the extremity of threats and tortures provokes it; or the quality of fair words, and allurements conſtrains it: If it be voluntary, many circumſtances muſt be conſidered, to wit, whether ſhe appeach not her ſelf to overthrow her neighbour, which many times happeneth through their cankered and malicious melancholick humour: then, whether in that ſame melancholick mood and frantick humor, ſhe deſire not the abridgement of her own daies: Which thing Ariſtotle ſaith, doth oftentimes happen unto perſons ſubject to melancholick paſſions: and (as Bodin and Sprenger ſay) to theſe old women called Witches, which many times (as they affirm) refuſe to live; threatning the Judges, that if they may not be burned, they will lay hands upon themſelves, and ſo make them guilty of their damnation.

I my ſelf have known, that where ſuch a one could not prevail, to be accepted as a ſufficient witneſs againſt himſelf, he preſently went and threw himſelf into a pond of water, where he was drowned. But the law ſaith; Volenti mori non eſt habenda fides, that is, His word is not to be credited that is deſirous to dye. Alſo ſometimes (as elſwhere I have proved) they confeſs that, whereof they were never guilty; ſuppoſing that they did that which they did nor, by means of certain circumſtances. And as they ſometimes confeſs impoſſibilities, as that they fly in the air, tranſubſtantiate themſelves, raiſe tempeſts, transferr or remove corn, &c. ſo do they alſo (I ſay) confeſs voluntarily, that which no man could prove, and that which no man would gueſs, nor yet believe, except he were as mad as they; ſo as they bring death wilfully upon themſelves: which argueth an unſound mind.

If they confeſs that, which hath been indeed committed by them, as poyſoning, or any other kind of murther, which falleth into the power of ſuch perſons to accompliſh; I ſtand not to defend their cauſe. Howbeit,Abſurdities in Witches Confeſſions. I would wiſh that even in that caſe there be not too raſh credit given, nor too haſty proceedings uſed againſt them: but that the cauſes, properties and circumſtances of every thing be duly conſidered, and diligently examined: For you ſhall underſtand, that as ſometimes they confeſs they have murthered their neighbours with a wiſh, ſometimes with a word, ſometimes with a look, &c. ſo they confeſs, that with the delivering of an apple, or ſome ſuch thing, to a woman with child, they have killed the child in the mothers womb, when nothing was added thereunto, which naturally could be noyſome or hurtful.

In like manner they confeſs, that with a touch of their bare hand, they ſometimes kill a man being in perfect health and ſtrength of body; when all his garments are betwixt their hand and his fleſh.

But if this their confeſſion be examined by Divinity, Philoſophy, Phyſick, Law, or Conſcience, it will be found falſe and inſufficient. Firſt, for that the working of miracles is ceaſed: Secondly, no reaſon can be yielded for a thing ſo far beyond all reaſon: Thirdly, no receipt can be of ſuch efficacy, as when the ſame is touched with a bare hand, from whence the veins have paſſage through the body unto the heart, it ſhould not annoy the perſon; and yet retain vertue [Page] and force enough, to pierce through ſo many garments and the very fleſh incurable,I. Bod. de daemon. lib. 2. cap. 8. to the place of death in another perſon. Cui argumento (ſaith Bodin) neſcio quid reſponderi poſſit. Fourthly, no law will admit ſuch a confeſſion; as yieldeth unto impoſſibities, againſt the which there is never any law provided; otherwiſe it would not ſerve a mans turn, to plead and prove that he was at Berwick that day, that he is accuſed to have done a murther in Canterbury: for it might be ſaid he was conveyed to Berwick, and back again by inchantment. Fifthly, he is not by conſcience to be executed, which hath no ſound mind nor perfect judgement.In a little pamphlet of the acts and hanging of four Witches, in anno 1579. And yet forſooth we read, that one mother Stile did kill one Saddocke with a touch on the ſhoulder, for not keeping promiſe witn her for an old cloak, to make her a ſafe-guard; and that ſhe was hanged for her labour.

CHAP. VIII.

What folly it were for Witches to enter into ſuch deſeprate peril, and to endure ſuch intolerable tortures for no gain or commodity, and how it comes to paſs that Witches are overthrown by their confeſſions.

A Las! if they were ſo ſubtil, as Witchmongers make them to be, they would eſpie that it were meer folly for them, not only to make a bargain with the Devil to throw their ſouls into hell fire, but their bodies to the tortures of temporal fire and death, for the accompliſhment of nothing that might benefit themſelves at all: but they would at the leaſtwiſe indent with the Devil, both to enrich them, and alſo to enable them; and finally to endue them with all worldly felicity and pleaſure; which is furtheſt from them of all other. Yea, if they were ſenſible, they would ſay to the Devil, Why ſhould I hearken to you, when you will deceive me? Did you not promiſe my neighbour mother Dutton to ſave and reſcue her; and yet lo ſhe is hanged? ſurely this would oppoſe the Devil very ſore. And it is a wonder, that none, from the beginning of the world, till this day, hath made this and ſuch like objections, whereto the Devil could never make anſwer. But were it not more madneſs for them, to ſerve the Devil, under theſe conditions; and yet to endure whippings with iron rods at the Devils hands: which (as the Witch-mongers write) are ſo ſet on, that the print of the laſhes remain on the Witches body ever after, even ſo long as ſhe hath a day to live?

But theſe old women being daunted with authority, circumvented with guile, conſtrained by force, compelled by fear, induced by error, and deceived by ignorance, do fall into ſuch raſh credulity, and ſo are brought unto theſe abſurd confeſſions. Whoſe error of mind, and blindneſs of will dependeth upon the diſeaſe and infirmity of nature: and therefore their actions in that caſe are the more to be born withal: becauſe they being deſtitute of reaſon, can have no conſent.John Bod. L. ſi per errorem juriſd. omni cum inde. C. ſed hoc de publ. &c. Bal. in leg. &c. For, Delictum ſine conſenſu non poteſt committi, neque injuria ſine animo injuriandi; that is, There can be no ſin without conſent, nor injury committed without a mind to do wrong. Yet the law ſaith further, that a purpoſe retained in mind, doth nothing to the private or publick hurt of any man; and much more that an impoſſible purpoſe is unpuniſhable. Sanae mentis voluntas, voluntas rei poſſibilis eſt; A ſound mind willeth nothing, but that which is poſſible.

CHAP. IX.

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How melancholy abuſeth old women, and of the effects thereof by ſundry examples.

IF any man adviſedly mark their words, actions, cogitations, and geſtures, he ſhall perceive that melancholy abounding in their head, and occupying their brain, hath deprived, or rather depraved their judgements and all their ſenſes: I mean not of couſening Witches, but of poor melancholick women; which are themſelves deceived. For you ſhall underſtand, that the force which melancholy hath; and the effects that it worketh in the body of a man, or rather of a woman, are almoſt incredible. For as ſome of theſe melancholick perſons imagine, they are Witches, and by Witchcraft can work wonders, and do what they liſt: ſo do others troubled with this diſeaſe, imagine many ſtrange, incredible, and impoſſible things: Some, that they are Monarchs and Princes, and that all other men are their ſubject: ſome, that they are brute beaſts: ſome, that they be urinals or earthen pots, greatly fearing to be broken: ſome, that very one that meeteth them, will convey them to the gallowes; and yet in the end hang themſelves. One thought that Atlas whom the Poets feign to hold up heaven with his ſhoulders, would be weary, and let the skie fall upon him: another would ſpend a whole day upon a ſtage, imagining that he both heard and ſaw interludes, and therewith made himſelf great ſport. One Theophilus a Phyſician, otherwiſe ſound enough of mind (as it is ſaid) imagined that he heard and ſaw muſicians continually playing on inſtruments, in a certain place of his houſe. One Beſſus, that had killed his father, was notably detected, by imagining that a Swallow upbraided him therewith: ſo as he himſelf thereby revealed the murther.

But the notableſt example hereof is, of one that was in great perplexity;Of one that through melancholy was induced to think that he had a noſe as big as a houſe, &c. imagining that his noſe was as big as a houſe; inſomuch as no friend nor Phyſician could deliver him from this conceipt, nor yet either eaſe his grief, or ſatisfie his fancy in that behalf: till at the laſt, a Phyſician more expert in this humour than the reſt, uſed this deviſe following. Firſt, when he was to come in at the chamber door being wide open, he ſuddenly ſtayed and withdrew himſelf; ſo as he would not in any wiſe approach nearer then the door. The melancholick perſon muſing her eat, asked him the cauſe why he ſo demeaned himſelf? Who anſwered him in this manner: Sir, your noſe is ſo great, that I can hardly enter into your chamber but I ſhall touch it, and conſequently hurt it. Lo (quoth he) this is the man that muſt do me good; the reſidue of my friends flatter me, and would hide my infirmity from me. Well (ſaid the Phyſician) I will cure you, but you muſt be content to indure a little pain in the dreſſing: which he promiſed patiently to ſuſtain, and conceived certain hope of recovery. Then entred the Phyſician into the chamber, creeping cloſe by the walls, ſeeming to fear the touching and hurting of his noſe. Then did he blind-fold him, which being done, he caught him by the noſe with a pair of pincers, and threw down into a tub, which he had placed before his patient, a great quantity of bloud, with many pieces of bullocks livers, which he had conveyed into the chamber, whileſt the others eyes were bound up, and then gave him liberty to ſee and behold the ſame. He having done thus again two or three times, the melancholick humour was ſo qualified, that the mans mind being ſatisfied, his grief was eaſed, and his diſeaſe cured.

Thraſibulus, otherwiſe called Thraſillus, being ſore oppreſſed with this melancholick humour, imagined, that all the ſhips which arrived at port Pyraeus, were his: inſomuch as he would number them, and command the mariners to lanch, &c. triumphing at their ſafe returns, and mourning for their misfortunes. The Italian whom we called here in England, the Monarch,Danaeus in Dialog. cap. 3. was poſſeſſed with the like ſpirit or conceit. Danaeus himſelf reporteth, that he ſaw one that [Page] affirmeth conſtantly that he was a cock; and ſaith that through melancholly, ſuch were alienated from themſelves.

I. Baptiſt. P. N. cap. 2. Card. de var. rerum. I. Wie. de preſtigiis daemonum, &c. Ariſtotle. John Bod.Now, if the fanſie of a melancholick perſon may be occupied in cauſes which are both falſe and impoſſible; why ſhould an old Witch be thought free from ſuch fantaſies, who (as the learned Philoſophers and Phyſicians ſay) upon the ſtopping of their monethly melancholick flux or iſſue of bloud, in their age muſt needs increaſe therein, as (through their weakneſs both of body and brain) the apteſt perſons do meet with ſuch melancholick imaginations: with whom their imaginations remain, even when their ſenſes are gone. Which Bodin laboureth to diſprove, therein ſhewing himſelf as good a Phyſician, as elſewhere a Divine.

But if they may imagine, that they can transform their own bodies, which nevertheleſs remain in the former ſhape: how much more credible is it, that they may falſly ſuppoſe they can hurt and infeeble other mens bodies; or which is leſs, hinder the coming of butter? &c. But what is it that they will not imagine, and conſequently confeſs that they can do? eſpecially being ſo earneſtly perſwaded thereunto, ſo ſorely tormented, ſo craftily examined, with ſuch promiſes of favour, as whereby they imagine, that they ſhall ever after live in great credit and wealth, &c.

If you read the executions done upon Witches, either in times paſt in other countreys, or lately in this land; you ſhall ſee ſuch impoſſibilities confeſſed, as none, having his right wits, will believe. Among other like falſe confeſſions, we read that there was a Witch confeſſed at the time of her death or execution, that ſhe had raiſed all the tempeſts, and procured all the froſts and hard weather that hapned in the Winter 1565. and that many grave and wiſe men believed her.

CHAP. X.

That voluntary confeſſions may be untruly made, to the undoing of the confeſſors, and of the ſtrange operation of melancholy, proved by a familiar and late example.

BUt that it may appear, that even voluntary confeſſion (in this caſe may be untruly made, though it tend to the deſtruction of the confeſſor; and that melancholy may move imaginations to that effect: I will cite a notable inſtance concerning this matter, the parties themſelves being yet alive, and dwelling in the pariſh or Sellenge in Kent, and the matter not long ſithence in this ſort performed.

A Kentiſh ſtory of a late Accident.One Ade Davie, the wife of Simon Davie husband-man; being reputed a right honeſt body, and being of good parentage, grew ſuddenly (as her husband informed me, and as it is well known in theſe parts) to be ſomewhat penſive and more ſad than in times paſt. Which thing though it grieved him; yet he was loth to make it ſo appear, as either his wife might be troubled or diſcontented therewith, or his neighbours informed thereof; leſt ill husbandry ſhould be laid to his charge (which in theſe quarters is much abhorred. But when ſhe grew from penſiveneſs, to ſome perturbation of mind; ſo as her accuſtomed reſt began in the night ſeaſon to be withdrawn from her, through ſighing and ſecret lamentation; and that, not without tears, he could not but demand the cauſe of her conceit and extraordinary mourning; But although at that time ſhe covered the ſame, acknowledging nothing to be amiſs with her: ſoon after notwithſtanding ſhe fell down before him on her knees, deſiring him to forgive her, for ſhe had grievouſly offended (as ſhe ſaid) both God and him. Her poor husband being abaſhed at this her behaviour, comforted her, as he could; asking her the cauſe of her trouble and grief: who told him, that ſhe had, contrary to Gods Law, and to the offence of all good Chriſtians, to the injury of him, and ſpecially [Page] to the loſs of her own ſoul, bargained and given her ſoul to the Devil, to be delivered unto him within ſhort ſpace. Whereunto her husband anſwered,Note the Chriſtian comfort of the husband to his wife. ſaying Wife, be of good cheer, this thy bargain is void and of none effect: for thou haſt ſold that which is none of thine to ſell; ſith it belongeth to Chriſt, who hath bought it, and deerly paid for it, even with his bloud which he ſhed upon the Croſs; ſo as the Devil hath no intereſt in thee. After this, with like ſubmiſſion, tears, and penitence, ſhe ſaid unto him; Oh husband, I have yet committed another fault, and done you more injury: for I have bewitched you and your children. Be content (quoth he) by the grace of God, Jeſus Chriſt ſhall unwitch us: for none evil can happen to them that fear God.

And (as truly as the Lord liveth) this was the tenor of his words unto me, which I know is true, as proceeding from unfained lips, and from one that feareth God. Now when the time approached that the Devil ſhould come, and take poſſeſſion of the woman, according to his bargain, he watched and prayed earneſtly, and cauſed his wife to read Pſalms and Prayers for mercy at Gods hands: and ſuddenly about mid-night, there was a great rumbling below under his chamber-window, which amazed them exceedingly: For they conceived, that the Devil was below, though he had no power to come up, becauſe of their fervent Prayer.

He that noteth this womans firſt and ſecond confeſſion,Confutation. freely and voluntarily made, how every thing concurred that might ſerve to add credit thereunto, and yield matter for her condemnation, would not think, but that if Bodin were fore-man of her Inqueſt, he would cry; Guilty: and would haſten execution upon her, who would have ſaid as much before any Judge in the World, if ſhe had been examined: and have confeſſed no leſs, if ſhe had been arraigned thereupon. But God knoweth, ſhe was innocent of any of theſe crimes: howbeit ſhe was brought low and preſſed down with the weight of this humor, ſo as both her reſt and ſleep were taken away from her; and her fanſies troubled and diſquieted with deſpair, and ſuch other cogitations as grew by occaſion thereof. And yet I believe, if any miſhap had inſued to her husband, or his children, few Witchmongers would have judged otherwiſe, but that ſhe had bewitched them. And ſhe (for her part) ſo conſtantly perſwaded her ſelf to be a Witch, that ſhe judged her ſelf worthy of death, inſomuch as being retained in her chamber, ſhe ſaw not any one carrying a faggot to the fire, but ſhe would ſay it was to make a fire to burn her for Witchery. But God knoweth ſhe had bewitched none, neither inſued there any hurt unto any by her imagination, but unto her ſelf.

And as for the rumbling, it was by occaſion of a ſheep, which was flayed,A comical cataſtrophe. and hung by the wals, ſo as a Dog came and devoured it; whereby grew the noiſe which I before mentioned: and ſhe being now recovered, remaineth a right honeſt woman, far from ſuch impiety, and aſhamed of her imaginations, which ſhe perceiveth to have grown through melancholy.

CHAP. XI.

The ſtrange and divers effects of Melancholy, and how the ſame humor abounding in Witches, or rather old women; filleth them full of marvellous imaginatians, and that their confeſſions are not to be credited.

BUt in truth, this Melancholick humor (as the beſt Phyſitians affirm) is the cauſe of all their ſtrange, impoſſible and incredible confeſſions:H. Card. de var. rerum. c. [...]. Jo. Wierus de depraſt. l. 6. which are ſo fond, that I wonder how any men can be abuſed thereby. Howbeit theſe affections, though they appear in the mind of man, yet are they bred in the body, and proceed from this humor, which is the very dregs of bloud, nouriſhing and feeding thoſe places, from whence proceed fears, cogitations, ſuperons, faſtings, labours, and ſuch like:

[Page] Ariſtotle de ſownio. H. Card. lib. 8. de var. rer.This maketh ſufferance of torments, and (as ſome ſay) fore ſight of things to come, and preſerveth health, as being cold and dry; it maketh men ſubject to leanneſes, and to the Quartane Ague. They that are vexed therewith are deſtroyers of themſelves, ſtout to ſuffer injuries, fearful to offer violence; except the humor be hot. They learn ſtrange tongues with ſmall induſtry (as Ariſtotle, and others affirm.)

If our Witches phantaſies were not corrupted, nor their wills confounded with this humor, they would not ſo voluntarily and readily confeſs that which calleth their life in queſtion; whereof they could never otherwiſe be convicted.Jo. Bod. contra. Jo. Wierum. J. Bodin with his Lawyers Phyſick reaſoneth contrarily; as though melancholy were furtheſt of all from thoſe old women, whom we call Witches; deriding the moſt famous and noble Phyſitian John Wier for his opinion in that behalf. But becauſe I am no Phyſitian, I will ſet a Phyſitian to him; namely, Eraſtus, who hath theſe words, that theſe Witches, through their corrupt phantaſie abounding with melancholick humors, by reaſon of their old age, do dream and imagine they hurt thoſe things which they neither could nor do hurt; and ſo think they know an Art, which they neither have learned nor yet underſtand.

But why ſhould there be more credit given to Witches, when they ſay they have made a real bargain with the Devil, killed a Cow, bewitched Butter, infeebled a Child, fore-ſpoken her neighbour, &c. than when ſhe confeſſeth that ſhe tranſubſtantiateth her ſelf, maketh it rain or hail, flyeth in the air, goeth inviſible, transferreth Corn in the Graſs from one field to another? &c. If you think that in the one their confeſſions be ſound, why ſhould you ſay that they are corrupt in the other; the confeſſion of all theſe things being made at one inſtant, and affirmed with like conſtancy, or rather audacity? But you ſee the one to be impoſſible, and therefore you think thereby, that their confeſſions are vain and falſe: The other you think may be done, and ſee them confeſs it,Auguſt. lib. de. Trinit. 3. Idem. de civit. Dei. and therefore you conclude, Apoſſe ad eſſe; as being perſwaded it is ſo, becauſe you think it may be ſo. But I ſay, both with the Divines, and Philoſophers, that that which is imagined of Witchcraft, hath no truth of action, or being, beſides their imagination; the Witch (for the moſt part) is occupied in falſe cauſes:Clem. recog. 3. Jamblichus. Jo. Wierus. Cardanus. Pampia, &c. For whoſoever deſireth to bring to paſs an impoſſible thing, hath a vain, and idle, and childiſh perſwaſion, bred by an unſound mind; for Sanae mentis voluntas, voluntas rei poſsibilis eſt; The will of a ſound mind, is the deſire of a poſſible thing.

CHAP. XII.

A Confutation of Witches Confeſſions, eſpecially concerning their League.

An objection.BUt it is objected, that Witches confeſs they renounce the faith, and as their confeſſion muſt be true, or elſe they would not make it, ſo muſt their fault be worthy of death, or elſe they ſhould not be executed. Whereunto I anſwer as before; that their confeſſions are extorted, or elſe proceed from an unſound mind.The reſolution. Yea, I ſay further, that we our ſelves, which are ſound of mind, and yet ſeek any other way of ſalvation than Chriſt Jeſus, or break his Commandements, or walk not in his ſteps with a lively faith, &c. do not only renounce the faith, but God himſelf: and therefore they, in confeſſing that they forſake God, and imbrace Satan, do that which we all ſhould do. As touching that horrible part of their confeſſion, in the league which tendeth to the killing of their own and others children, the ſeething of them, and the making of their potion or pottage, and the effects thereof; their good fridayes meeting, being the day of their deliverance, their inceſts, their return at the end of nine moneths, when commonly women be neither able to go that journey, nor to return, &c. it is ſo horrible, unnatural, unlikely, and unpoſſible; that if I [Page] ſhould behold ſuch things with mine eyes, I ſhould rather think my ſelf dreaming, drunken, or ſome way deprived of my ſenſes; than give credit to ſo horrible and filthy matters.

How hath the Oyl or Pottage of a ſodden child ſuch vertue,A forged miracle. as that a ſtaffe anointed therewith, can carry folk in the air? Their potable liquor, which, they ſay, maketh Maſters of that faculty, Is it not ridiculous? And is it not, by the opinion of all Philoſophers, Phyſitians, and Divines, void of ſuch vertue, as is imputed thereunto?

Their not faſting on fridayes, and their faſting on ſundays, their ſpitting at the time of elevation, their refuſal of Holy-water, their deſpiſing of ſuperſtitious Croſſes, &c. which are all good ſteps to true Chriſtianity, help me to confute the reſidue of their confeſſions.

CHAP. XIII.

A Confutation of Witches Confeſſions, concerning making of Tempeſts and Rain: of the natural cauſe of Rain, and that Witches or Devils have no power to do ſuch things.

ANd to ſpeak more generally of all the impoſſible actions referred unto them, as alſo of their falſe Confeſſions; I ſay, that there is none which acknowledgeth God to be only Omnipotent, and the only worker of all Miracles, nor any other indued with mean ſenſe, but will deny that the Elements are obedient to Witches, and at their Commandement; or that they may at their pleaſure ſend Rain, Hail, Tempeſts, Thunder, Lightning; when ſhe being but an old doting woman, caſteth a flint-ſtone over her left ſhoulder, towards the Weſt, or hurleth a little Sea-ſand up into the Element,The ways that Witches uſe to make rain, &c. Nider. Mal. Malef. J. Bod. Fryer Barth. Heming, Danaeus, &c. Mal. Maleſ. par. 2. quaeſt. 1. c. 12. or wetteth a Broom-ſprig in water, and ſprinkleth the ſame in the air; or diggeth a pit in the earth, and putting water therein, ſtirreth it about with her finger; or boileth Hogs briſtles, or layeth ſticks acroſs upon a bank, where never a drop of water is; or buryeth Sage till it be rotten; all which things are confeſſed by Witches, and affirmed by writers to be the means that Witches uſe to move extraordinary Tempeſts and Rain, &c.

We read in M. Maleficarum, that a little Girl walking abroad with her Father in his land, heard him complain of drought, wiſhing for rain, &c. Why Father, quoth the child, I can make it rain or hail, when and where I liſt? He asked where ſhe learned it: She ſaid, of her Mother, who forbad her to tell any body thereof: He asked her how her Mother taught her? She anſwered, that her Mother committed her to a Maſter, who would at any time do any thing for her: Why then, ſaid he, make it rain but only in my field: And ſo ſhe went to the ſtream, and threw up water in her Maſters name, and made it rain preſently: And proceeding further with her father, ſhe made it hail in another field, at her fathers requeſt: Hereupon he accuſed his wife, and cauſed her to be burned; and then he new chriſtened his child again: which circumſtance is common among Papiſts, and Witch-mongers: And howſoever the firſt part hereof was proved, there is no doubt, but the latter part was throughly executed. If they could indeed bring theſe things to paſs at their pleaſure, then might they alſo be impediments unto the courſe of all other natural things, and Ordinances appointed by God: as, to cauſe it to hold up, when it ſhould rain;He that can ly, can ſteal, as he that can work can play. and to make midnight, of high noon; and by thoſe means, I ſay, the Divine power ſhould become ſervile to the will of a Witch, ſo as we could neither eat nor drink, but by their permiſſion.

Me thinks Seneca might ſatisfie theſe credulous or rather idolatrous people, that run a whore-hunting, either in body or phanſie, after theſe Witches; believing all that is attributed unto them, to the derogation of Gods glory. He ſaith, that the rude people, and our ignorant predeceſſors did believe, that rain [Page] and ſhowers might be procured and ſtayed by Witches charms and inchantments: of which kind of things, that there can nothing be wrought, it is ſo manifeſt, that we need not go to any Philoſophers School, to learn the confutation thereof.

Jer. 16.22. Dii gentium daemonia.But Jeremy. by the Word of God, doth utterly confound all that which may be deviſed for the maintenance of that fooliſh opinion, ſaying: Are there any among the gods of the Gentiles, that ſend rain, or give ſhowers from Heaven? Art not thou the ſelf ſame our Lord God? The gods of the Gentiles are Devils. The natural generation of hail and rain. We will truſt in thee, for thou doeſt and maketh all theſe things. I my therefore with Brentius boldly ſay, that it is neither in the power of Witches nor Devils, to accompliſh that matter; but in God only: For when exhalations are drawn and lifted up from out of the earth, by the power of the Sun, into the middle region of the air, the coldneſs thereof conſtraineth and thickeneth thoſe vapours: which being become clouds, are diſſolved again by the heat of the Sun; whereby Rain or Hail is ingendred; Rain, if by the way, the drops be not frozen and made hail. Theſe circumſtances being conſidered with the courſe of the whole Scripture, it can neither be in the power of Witch or Devil to procure rain or fair weather.

And whereas the ſtory of Job in this caſe is alledged againſt me (wherein a Witch is not once named) I have particularly anſwered it elſe-where: And therefore thus much only I ſay here; that even there, where it pleaſed God (as Calvin ſaith) to ſet down circumſtances for the inſtruction of our groſs capacities, which are not able to conceive of ſpiritual communication, or heavenly affairs, the Devil deſireth God to ſtretch out his hand, and touch all that Job hath:Job 11. 1b. verſ. 16. And though he ſeemeth to grant Satans deſire, yet God himſelf ſent fire from heaven, &c. Whereby it is to be gathered, that although God ſaid, He is in thine hand: it was the Lords hand that puniſhed Job, and not the hand of the Devil, who ſaid not, Give me leave to plague him; but, Lay thine hand upon him. And when Job continued faithful, notwithſtanding all his afflictions, in his children, body and goods; the Devil is ſaid to come again to God,Job 2.5. and to ſay, as before, to wit; Now ſtretch out thine hand and touch his bones and his fleſh. Which argueth as well that he could not do it, as that he himſelf did it not before.Mal. Maleſ. par. 1. quaeſt. 2. And be it here remembred, that M. Mal. and the reſidue of the Witchmongers deny, that there were any Witches in Jobs time. But ſee more hereof elſewhere.

CHAP. XIV.

What would enſue, if Witches confeſſions or Witchmongers opinions were true, concerning the effects of Witchcraft, Inchantments, &c.

But theſe ſuppoſitions are falſe, Ergo the conſequence are not true.IF it were true that Witches confeſs, or that all Writers write, or that Witchmongers report, or that fools believe, we ſhould never have Butter in the chearn, nor Cow in the cloſe, nor Corn in the field, nor fair weather abroad, nor health within doors: Or if that which is contained in M. Mal. Bodin, &c. or in the Pamphlets late ſet forth in Engliſh, of Witches executions, ſhould be true in thoſe things that Witches are ſaid to confeſs, what creature could live in ſecurity? Or what needed ſuch preparation of wars, or ſuch trouble, or charge in that behalf? No Prince ſhould be able to raign or live in the Land. For (as Danaeus ſaith) that one Martin a Witch killed the Emperour of Germany with witchcraft: ſo would our Witches (if they could) deſtroy all our Magiſtrates. One old Witch might over-throw an Army Royal: and then what needed we any Guns, or wild-fire, or any other Inſtruments of war? A Witch might ſupply all wants, and accompliſh a Princes will in this behalf, even with out charge or bloud-ſhed of his people.

If it be objected, that Witches work by the Devil, and Chriſtian Princes [Page] are not to deal that way: I anſwer, that Princes diſpoſed to Battel would not make Conſcience therein, ſpecially ſuch as take unjuſt wars in hand, uſing other helps, deviſes, and engines as lawful and devilliſh as that; in whoſe Camp there is neither the rule of Religion, or Chriſtian order obſerved; inſomuch as raviſhments, murthers,Mal. Malef. J. Bodin. Bar. Spinaeus. blaſphemies and thefts are there moſt commonly and freely committed: So that the Devil is more feared, and better ſerved in their Camps, than God Almighty.

But admit that ſouldiers would be ſcrupulous herein, the Pope hath authority to diſpenſe therewith; as in like caſe he hath done, by the teſtimony of his own authors and friends. Admit alſo, that throughout all Chriſtendom, was were juſtly maintained, and Religion duly obſerve in their Camps; yet would the Turk and other Infidels cut our throat, or at leaſt one anothers throats, with the help of their Witches; for they would make no conſcience thereof.

CHAP. XV.

Examples of foreign Nations, who in their wars uſed the aſſiſtance of Witches of eye-biting Witches in Ireland, of two Archers that ſhot with familiars.

IN the wars between the Kings of Denmark and Sueveland, Witches in wars. 1563. the Danes do write, that the King of Sueveland carryed about with him in Camp, four old Witches, who with their charms ſo qualified the Danes, as they were thereby diſabled to annoy their Enemies: inſomuch as, if they had taken in hand any enterpriſe, they were ſo infeebled by thoſe Witches, as they could perform nothing. And although this could have no credit at the firſt, yet in the end, one of theſe Witches was taken Priſoner, and confeſſed the whole matter; ſo as (ſaith he) the threads, and the line, and the characters were found in the highway and water-plaſhes.

The Iriſhmen addict themſelves wonderfully to the credit and practiſe hereof; inſomuch as they affirm, that not only their children, but their cattel,Eye-biting Witches. are (as they call it) eye-bitten, when they fall ſuddenly ſick, and tearm one ſort of their Witches eye-biters; only in that reſpect: yea and they will not ſtick to affirm, that they can rime either man or beaſt to death. Alſo the Weſt-Indians and Muſcovites do the like, and the Huns (as Gregory Turonenſis writeth) uſed the help of Witches in time of war.

I find another ſtory written in M. Mal. repeated by Bodin; that one ſouldier called Pumher, daily through witchcrraft killed with his Bow and Arrows,Pumher an Archer. three of the Enemies, as they ſtood peeping over the walls of a Caſtle beſieged: ſo as in the end he killed them all quite, ſaving one. The trial of the Archers ſiniſter dealing, and a proof thereof expreſſed, is; for that he never lightly failed when he ſhot, and for that he killed them; by three a day; and had ſhot three arrows into a rod. This was he that ſhot at a peny on his ſons head, and made ready another Arrow, to have ſlain the Duke of Remgrave that commanded it. And doubtleſs, becauſe of his ſingular dexterity in ſhooting, he was reputed a Witch, as doing that which others could not do, nor think to be in the power of man to do: though indeed no miracle, no witchcraft, no impoſſibility nor difficulty conſiſted therein.

But this later ſtory I can requite with a familiar example:A skilful Archer puniſhed by an unskilful Juſtice. For at Town Malling in Kent, one of Queen Maries Juſtices, upon the complaint of many wiſe men, and a few fooliſh boys, laid an Archer by the heels; becauſe he ſhot ſo neer the white at Buts: For he was informed and perſwaded, that the poor man played with a Fly, otherwiſe called a Devil or familiar: And becauſe he was certified that the Archer aforeſaid ſhot better than the common ſhooting, which he before had heard of, or ſeen, he conceived it could not be in Gods Name, but by Inchantment; whereby this Archer (as he ſuppoſed by abuſing [Page] the Queens liege people) gained ſome one day two or three ſhillings, to the detriment of the Common-wealth, and to his own inriching: And therefore the Archer was ſeverely puniſhed, to the great encouragement of Archers, and to the wiſe example of Juſtices; but ſpecially to the overthrow of witchcraft. And now again to our matter.

CHAP. XVI.

Authorities condemning the fantaſtical confeſſions of Witches, and how a Popiſh Doctor taketh upon him to diſprove the ſame.

CErtain general Councils, by their Decrees, have condemned the Confeſſions and erroneous credulity of Witches, to be vain, phantaſtical and fabulous. And even thoſe, which are parcel of their league, whereupon our Witchmongers do ſo build, to wit; their night-walkings and meetings with Herodias, and the Pagan gods: at which time they ſhould paſs ſo farr in ſo little aſpace on cock-horſe; their tranſubſtantiation, their eating of children, and their pulling of them from their mothers ſides; their entring into mens houſes, through chinks and little holes where a fly can ſcarcely wring out, and the diſquieting of the Inhabitants,Concil. Acquirenſ. in deoret. 26. quaeſt. 5. Can. Epiſcopi. Auguſt. de ſpiritu & anima cap. 8. Fran. Ponzivib. tract. de lam. numero 49. Grillandus de ac ſort. numero. 6. In hiſtor. vel vita. ſancti. Germani. &c. all which are not only ſaid by a General Council, to be meer phantaſtical, and imaginations in dreams; but ſo affirmed by the ancient writers. The words of the Council are theſe; It may not be omitted, that certain wicked women following Satans provocations, being ſeduced by the illuſion of Devils, believe and profeſs, that in the night times they ride abroad with Diana, the goddeſs of the Pagans, or elſe with Herodiac, with an innumerable multitude, upon certain Beaſts, and paſs over many Countries, and Nations, in the ſilence of the night, and do whatſoever thoſe fairies or Ladies command, &c. And it followeth even there; Let all Miniſters therefore in their ſeveral Cures, preach to Gods people, ſo as they may know all theſe things to be falſe, &c. It followeth in the ſame Council; Therefore, whoſoever believeth that any creature may be either created by them, or elſe changed into better or worſe, or be any way transformed into any other kind or likeneſs of any, but of the Creator himſelf, is aſſuredly an Infidel, and worſe than a Pagan.

And if this be credible; then all theſe their bargains and aſſemblies, &c. are incredible, which are only ratified by the certain fooliſh and extorted confeſſions; and by a fable of S. Germane, who watched the Faries or Witches, being at a reer banquet, and through his holineſs ſtayed them, till he ſent to the houſes of thoſe neighbours, which ſeemed to be there, and found them all in bed; and ſo cryed, that theſe were Devils in the likeneſs of thoſe women: Which if it were as true, as it is falſe, it might ſerve well to confute this their meeting and night-walkings: For if the Devils be only preſent in the likeneſs of Witches, then is that falſe, which is attributed to Witches in this behalf.

Nonus Mal. in quaſt. de ſtrigib. cap. 21, 22, 23, &c.But becauſe the old hammer of Sprenger and Inſtitor, in their old Malleo maleficarum, was inſufficient to knock down this Council; a young Beetle-head called Frier Bartholomaeus Spinaeus hath made a new leaden beetle, to beat down the counſel, and kill theſe old women: Wherein he counterfeiting Aeſops Aſs, claweth the Pope with his heels, affirming upon his credit, that the Council is falſe and erroneus; becauſe the doctrin ſwerveth from the Popiſh Church, and is not Authentical but Apocryphal: ſaying (though untruly) that that Council was not called by the commandement and pleaſure of the Pope, nor ratified by his authority, which (ſaith he) is ſufficient to diſanul all Councils: For ſurely (ſaith this Frier which at this inſtant is a chief Inquiſitor) if the words of this Council were to be admitted, both I, and all my predeceſſors have publiſhed notorious lies, and committed many injurious executions: [Page] whereby the Popes themſelves alſo might juſtly be detected of error,Bar. Spinaeus Mal. Malef. cap. 23. in quae. deſtrigib. contrary to the Catholique belief in that behalf. Marry, he ſaith, that although the words and direct ſenſe of this counſel be quite contrary to truth and his opinion; yet he will make an expoſition thereof, that ſhall ſomewhat mittigate the lewdneſs of the ſame; and this, he ſaith, is not only allowable to do, but alſo meritorious. Mark the mans words, and judge his meaning.

CHAP. XVII.

Witch-mongers Reaſons, to prove that Witches can work wonders. Bodins tale of a Friſeland, Prieſt tranſported, that imaginations proceeding of Melancholy do cauſe illuſions.

OLd M. Malificarum alſo ſaith,Mal. Malef. Pa. 1. cap. 3. Guli. Phariſt. that the Counſels and Doctors were all deceived herein, and alledging authority therefore, confuteth that opinion by a notable reaſon, called Petitio principii, or rather, Ignotum per ignotius, in this manner: They can put changlings in the place of other children: Ergo, they can transfer and transforme themſelves and others, &c. according to their confeſſion in that behalf. Item, he ſaith, and Bodin juſtifieth it, that a Prieſt in Frieſeland, was corporally transferred into a far Countrey, as witneſſed another Prieſt of Oberdorf his companion, who ſaw him aloft in the air: Ergo, ſaith, M. Mal. they have all been deceived hitherto, to the great impunity of horrible Witches. Wherein he oppoſeth his folly againſt God and his Church, againſt the truth, and againſt all poſſibility. But ſurely it is almoſt incredible, how imagination ſhall abuſe ſuch as are ſubject unto Melancholy; ſo as they ſhall believe they ſee, hear, and do that, which never was nor ſhall be; as is partly declared, if you read Galen de locis affectis, and may more plainly appear alſo if you read Ariſtotle de Somnio.

And thereof S. Auguſtine ſaith well,Auguſt. de ſpiritu & anima. Lib. 1. cap. 7. de Euchariſt. that he is too much a fool and a blockhead, that ſuppoſeth thoſe things to be done indeed, and corporally, which are by ſuch perſons phantaſtically imagined: which phantaſtical illuſions, do as well agree and accord (as Algerus ſaith) with Magical deceipts, as the verity accompanieth divine holineſs.

CHAP. XVIII.

That the confeſſion of Witches is ſufficient in civil and common law to take away life. What the ſounder divines, and decrees of councel determine in this caſe.

ALas! what creature being found in ſtate of mind,It is not likely they would ſo do; ergo, a lie. would (without compulſion, make ſuch manner of confeſſions as they do, or would for a trifle, or nothing, make a perfect bargain with the Devil, for her ſoul to be yielded up unto his tortures and everlaſting flames, and that within a very ſhort time; ſpecially being through age moſt commonly unlike to live one whole year? The terrour of hell-fire muſt needs be to them diverſly manifeſted, and much more terrible, becauſe of their weakneſs, nature, and kind, than to any other: as it would appear, if a Witch were but asked, Whether ſhe would be contented to be hanged one year hence, upon condition her diſpleaſure might be wreaked upon her enemy preſently? As for theeves, and ſuch other, they think not to go to hell-fire; but are either perſwaded there is no hell, or that their crime deſerveth it not, or elſe that they have time enough to repent: ſo as, no doubt, if they were perfectly reſolved hereof, they would never make ſuch adventures. Neither do I think, that for any ſum of money, they would make ſo direct a bargain to go to hell-fire. Now then I conclude, That confeſſion in this [Page] behalf is inſufficient to take away the life of any body; or to attain ſuch credit, as to be believed without further proof:Aug. de. Civit. Dei. Iſidor. lib. 8. c. 9. Etymol. 26. qua. 5. ca. non mirum. Ponzivibus de lamiis, vol. 10. L. error & L. cum poſt c. de juris & facti ignor. ac in L. de etat. S. item de interrog. action. Per. gloſ. Bal. & alios in L. 1. c. de confeſ. gloſ. nec ſi de confeſ. in. 6. S. ad leg. Aquil. L Neracius. S. fin. Ut per Bald. & Aug. in L. 1. c. de con. &c. Extra. de praeſum. literas. Per Bald. in deleg. &c. Extra deteſt. cum literis. Mal. Malef. pa. 3. qu. 5. c. 11. For, as Auguſtine and Iſidore, with the reſt of the ſounder divines, ſay, that theſe perſtigious things, which are wrought by Witches, are fantaſtical: ſo do the ſounder decrees of Councels and Canons agree, that in that caſe, there is no place for criminal action. And the law ſaith, That the confeſſion of ſuch perſons as are illuded, muſt needs be erroneous, and therefore is not to be admitted; for, Confeſſio debet tenere verum & poſſibile. But theſe things are oppoſite both to law and nature, and therefore it followeth not, Becauſe theſe Witches confeſs ſo, Ergo, it is ſo: for the confeſſion differeth from the act, or from the poſſibility of the act. And whatſoever is contrary to nature faileth in his principles, and therefore is naturally impoſſible.

The Law alſo ſaith, In criminalibus regulariter non ſtatur ſoli confeſſioni rei: In criminal caſes, or touching life, we muſt not abſolutely ſtand to the confeſſion of the accuſed party: but in theſe matters proofs muſt be brought more clear than the light it ſelf: And in this crime no body muſt be condemned upon preſumptions. And where it is objected and urged, that ſince God only knoweth the thoughts, there is none other way of proof but by confeſſion: It is anſwered thus in the law, to wit: Their confeſſion in this caſe containeth an outward act, and the ſame impoſſible both in the law and nature, and alſo unlikely to be true; and therefore Quod veriſimile non eſt, attendi non debet. So as, though their confeſſions may be worthy of puniſhment, as whereby they ſhew a will to commit ſuch miſchief, yet not worthy of credit, as that they have ſuch power. For, Si factum abſit, ſolaque opinione laborent, è ſtultorum genere ſunt; If they confeſs a fact performed but in opinion, they are to be reputed among the number of fools. Neither may any man by law be condemned for criminal cauſes, upon preſumptions, nor yet by ſingle witneſſes: neither at the accuſation of a capital enemy; who indeed is not to be admitted to give evidence in this caſe; though it pleaſe M. Mal. and Bodin to affirm the contrary. But beyond all equity, theſe Inquiſitors have ſhifts and deviſes enough, to plague and kill theſe poor ſouls; for (they ſay) their fault is greateſt of all others, becauſe of their carnal copulation with the Devil, and therefore they are to be puniſhed as Hereticks, four manner of wayes; to wit, with Excommunication, deprivation, loſs of goods, and alſo with death.

And indeed they find law, and provide means thereby to maintain this their bloudy humor. For it is written in their Popiſh Canons, That as for theſe kind of Hereticks, how much ſoever they repent and return to the faith, they may not be retained alive, or kept in perpetual priſon, but be put to extream death. Yea,Mal Malef. qu. 14. pa. 1. C. de Malef. L. nullus L. nemo. & L. culpa. and affirmed by Mal. Malef. quaeſt 17. M. Mal. writeth, that a Witches ſin, is the ſin againſt the holy Ghoſt; to wit, irremiſſible; yea further, that it is greater than the ſin of the Angels that fell. In which reſpect I wonder, that Moſes delivered not three tables to the children of Iſrael; or, at the leaſt-wiſe, that he exhibited not commandements for it. It is not credible, that the greateſt ſhould be included in the leſſ, &c.

But when theſe Witchmongers are convinced in the objection concerning their confeſſions; ſo as thereby their tyrannical arguments cannot prevail, to imbrue the Magiſtrates hands in ſo much bloud as their appetite requireth; they fall to accuſing them of other crimes, that the world might think they had ſome colour to maintain their malicious fury againſt them.

CHAP. XIX.

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Of Four capital Crimes objected againſt Witches, all fully anſwered and confuted us frivolous.

FIrſt therefore, they lay to their charge Idolatry; but alas, without all reaſon; for, ſuch are properly known to us to be Idolaters, as do external worſhip to Idols or ſtrange gods: The furtheſt point that Idolatry can be ſtretched unto, is, that they which are culpable therein, are ſuch as hope for, and ſeek ſalvation at the hands of Idols, or of any other than God: or fix their whole mind and love upon any creature, ſo as the power of God is neglected and contemned thereby. But Witches neither ſeek nor believe to have ſalvation at the hands of Devils, but by them they are only deceived, the inſtruments of their fantaſie being corrupted, and ſo infatuated, that they ſuppoſe, confeſs, and ſay, they can do that, which is as far beyond their power and nature to do, as to kill a man at York before noon, when they have been ſeen at London in that morning, &c. But if theſe latter Idolaters, whoſe Idolatry is ſpiritual and committed only in mind, ſhould be puniſhed by death; then ſhould every covetous man or other, that ſetteth his affection any way too much upon an earthly creature be executed, and yet perchance the Witch might eſcape ſcot-free.

Secondly, Apoſtaſie is laid to their charge, whereby it is inferred,2. Apoſtaſie confuted. that they are worthy to die. But Apoſtaſie is, where any of ſound judgement forſake the Goſpel, learned and well known unto them, and do not only imbrace impiety and infidelity, but oppugne and reſiſt the truth erſt-while by them profeſſed. But alas, theſe poor women go not about to defend any impiety, but after good admonition repent.

Thirdly, They would have them executed for ſeducing the people.3. Seducing of the people, confuted. But God knoweth, they have ſmall ſtore of Rhetorick or art to ſeduce; except, to tell a tale of Robin Good-fellow, to be deceived and ſeduced: Neither may their age or ſex admit that oppinion or accuſation to be juſt; for they themſelves are poor ſeduced ſouls. I for my part (as elſe-where I have ſaid) have proved this point to be falſe in moſt apparent ſort.

Fourthly, as touching the accuſation,4. Carnal copulation with Incubus, confuted. which all the Writers uſe herein againſt them for their carnal copulation with Incubus: the folly of mens credulity is as much to be wondered at and derided, as the others vain and impoſſible confeſſions. For the Devil is a Spirit, and hath neither fleſh nor bones, which are to be uſed in the performance of this action. And ſince he alſo lacketh all inſtruments, ſubſtance and ſeed engendred of bloud, it were folly to ſtay overlong in the confutation of that, which is not in the nature of things: And yet muſt I ſay ſomewhat herein, becauſe the opinion hereof is ſo ſtrongly and univerſally received, and the fables hereof ſo innumerable, whereby M. Mal. Bodin, Hemingius, Hyperius, Danaeus, Eraſtus, and others that take upon them to write herein, are ſo abuſed, or rather ſeek to abuſe others, as I wonder at their fond credulity in this behalf: For, they affirm undoubtedly,How the Devil playeth Succubus and Incubus. that the Devil playeth Succubus to the man, and carryeth from him the ſeed of Generation, which he delivereth as Incubus to the Woman, who many times that way is gotten with child; which child will very naturally (they ſay) become a Witch, and ſuch a one, they affirm, Merlin was.

CHAP. XX.

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A requeſt to ſuch readers as are loath to hear or read fithy and bawdy matters, which of neceſſity are here to be inſerted, to paſs over eight Chapters.

A preoration to that readers.BUt inſomuch as I am driven (for the more manifeſt bewraying and diſplaying of this moſt filthy and horrible error) to ſtain my paper with writing thereon certain of their beaſtly and baudy aſſertions and examples, whereby they confirm this their doctrine (being my ſelf both aſhamed, and loath once to think upon ſuch filthineſs, although it be to the condemnation thereof) I muſt intreat, you that are the readers hereof, whoſe chaſt ears cannot well endure to hear of ſuch abominable Lecheries, as are gathered out of the books of thoſe Witch-mongers, (although Doctors of Divinity, and otherwiſe of great authority and eſtimation) to turn over a few leaves, wherein (I ſay) I have, like a Groom, thruſt their bawdy ſtuffe (even that which I my ſelf loath) as into a ſtinking corner: howbeit, none otherwiſe, I hope, but that the other parts of my writing ſhall remain ſweet, and this alſo covered as cloſe as may be.

BOOK IV.

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CHAP. I.

Of Witchmongers opinions concerning evil Spirits, how they framethemſelves in more excellent ſort than God made us.

JAmes Sprenger and Henry Inſtitor, Mal. Malef. part. 2. cap. 4. queſt. 1. in M. Mal. agreeing with Bodin, Barth, Spineus, Danaeus, Eraſtus, Hemingius, and the reſt, do make a bawdy Diſcourſe; labouring to prove by a fooliſh kind of Philoſophy; that evill Spirits cannot only take earthly formes and ſhapes of men; but alſo counterfeit hearing, ſeeing, &c. and likewiſe, that they can eat and devour meats, and alſo retain, digeſt, and avoid the ſame; and finally, uſe divers kinds of activities, but ſpecially excel in the uſe and art of Venery: For M. Mal. ſaith,If his bodily eyes were out he would ſee but ilfavoredly. that the eyes and ears of the mind are far more ſubtil then bodily eyes or carnal ears. Yea, it is there affirmed, that as they take bodies, and the likeneſs of members; ſo they take minds and ſimilitudes of their operations. But, by the way, I would have them anſwer this queſtion. Our minds and ſouls are ſpiritual things. If our corporal ears be ſtopped, what can they hear or conceive of any external wiſdom? And truly, a man of ſuch a conſtitution of body, as they imagine of theſe Spirits, which make themſelves, &c. were of far more excellent ſubſtance, &c. than the bodies of them that God made in paradiſe; and ſo the devils workman-ſhip ſhould exceed the handy-work of God the Father and Creator of all things.

CHAP. II.

Of bawdy Incubus and Succubus, and whether the action of Venery may be performed between Witches and Devils, and when Witches firſt yielded to Incubus.

HEretofore (they ſay) Incubus was fain to raviſh Women againſt their wils,Nider in for [...]icaro. T. Brabant. in lib. de apib. in ſen diſt. 4. art. 4. Gen. 6.4. until Anno 1400. but now ſince that time, Witches conſent willingly to their deſires: inſomuch as ſome one Witch exerciſed that trade of Lechery with Incubus twenty or thirty dayes together, as was confeſſed by forty and eight Witches burned at Ravenſpurge. But what goodly fellows Incubus begeteth upon theſe Witches, is proved by Thomas of Aquine, Bodin, M. Mal. Hyperuis, &c.

This is proved, firſt, by the Devils cunning, in diſcerning the difference of the ſeed which falleth from men. Secondly, by his underſtanding of the aptneſs of the women for the receipt of ſuch ſeed. Thirdly, by his knowledge of the conſtellations, which are friendly to ſuch corporal effects. And laſtly, by the excellent complexion of ſuch as the Devil maketh choice of, to beget ſuch notable perſonages upon, as are the cauſes of the greatneſs and excellency of the child thus begotten.

And to prove that ſuch bawdy doings, betwixt the Devil and Witches,Mal. malef. par. 7. quae. 1. A [...]g [...]de doctrina, Chriſt. is not fained, S. Auguſtine is alledged, who ſaith, That all ſuperſtitious arts had their beginning of the peſtiferous ſociety betwixt the Devil and Man. Wherein he [Page] ſaith truly; for that in paradiſe, betwixt the Devil and Man, all wickedneſs was ſo contrived, that man ever ſince hath ſtudied wicked arts; yea, and the Devil will be ſure to be at the middle, and at both ends of every miſchief. But that the Devil ingendreth with a Woman, in manner and form as is ſuppoſed, and naturally begetteth the wicked, neither is it true, nor Auguſtines meaning in this place.

Howbeit M. Mal. proceedeth, affirming, That all Witches take their beginning from ſuch filthy actions, wherein the Devil, in likeneſs of a pretty Wench, lyeth proſtitute as Succubus to the man, and retaining his nature and ſeed, conveyeth it unto the Witch, to whom he delivereth it as Incubus. Wherein alſo is refuted the opinion of them that hold a Spirit to be unpalpable,Mal. malef. quae. 1. part. 1. M. Mal. ſaith, There can be rendred no infallible rule, though a probable diſtinction may be ſet down, whether Incubus, in the act of Venery, do alwayes power ſeed out of his aſſumed body: And this is the diſtinction, Either ſhe is old and barren, or young and pregnant. If ſhe be barren, then doth Incubus uſe her without deciſion of ſeed; becauſe ſuch ſeed ſhould ſerve for no purpoſe. And the Devil avoideth ſuperfluity as much as he may; and yet for her pleaſure and condemnation together, he goeth to work with her. But by the way, if the Devil were ſo compendious, what ſhould he need to uſe ſuch circumſtances, even in theſe very actions, as to make theſe aſſemblies, conventicles, ceremonies, &c. when he hath already bought their bodies, and bargained for their ſouls? Or what reaſon had he, to make them kill ſo many Infants, by whom he rather loſeth than gaineth any thing; becauſe they are, ſo far as either he or we know, in better caſe than we of riper years, by reaſon of their innocency? Well, if ſhe be not paſt children, then ſtealeth he ſeed away (as hath been ſaid) from ſome wicked man being about that lecherous buſineſs, and therewith getteth young Witches upon the old.

And note, that they affirm, That this buſineſs is better accompliſhed with ſeed thus gathered, than that which is ſhed in Dreams, through ſuperfluity of humors: becauſe that is gathered from the virtue of the ſeed generative. And if it be ſaid, That the ſeed will wax cold by the way, and ſo loſe his natural heat, and conſequently the vertue: M. Mal. Danaeus, and the reſt do anſwer, That the Devil can ſo carry it, as no heat ſhall go from it, &c.

Danaens in dialog. de ſortiariis. Ja. Sprenger in Mal. malef.Furthermore, old Witches are ſworn to procure as many young Virgins for Incubus as they can, whereby in time they grow to be excellent bawds: but in this caſe the Prieſt playeth Incubus. For you ſhould find, that confeſſion to a Prieſt, and namely this word Benedicit, driveth Incubus away, when Ave Maries, croſſes, and all other Charmes fail.

CHAP. III.

Of the Devils viſible and inviſible dealing with Witches in the way of Lechery.

BUt as touching the Devils viſible or inviſible execution of Lechery, it is written, that to ſuch Witches, as before have made a viſible league with the Prieſt, (the Devil I ſhould ſay) there is no neceſſity that Incubus ſhould appear inviſible:This was done at Ravenſpurge. marry to the ſtanders-by he is for the moſt part inviſible. For proof hereof, James Sprenger and Inſtitor affirm, That many times Witches are ſeen in the fields and woods proſtituting themſelves uncovered and naked up to the navil, wagging and moving their members in every part, according to the diſpoſition of one being about that act of concupiſcence, and yet nothing ſeen of the beholders upon her; ſaving, that after ſuch a convenient time as is required about ſuch a piece of work, a black vapor, of the length and bigneſs of a man, hath been ſeen, as it were, to depart from her, and to aſcend from that place. Nevertheleſs,Mal. malef. many times the husband ſeeth Incubus making him cuckhold, in the likeneſs of a man, and ſometimes ſtriketh off his head with his ſword: but becauſe [Page] the body is nothing but air: it cloſeth together again: ſo as, although the good-wife be ſometimes hurt thereby; yet ſhe maketh him believe he is mad or poſſeſſed, and that he doth he knoweth not what. For ſhe hath more pleaſure and delight (they ſay) with Incubus that way, than with any mortal man; whereby you may perceive that Spirits are palpable.

CHAP. IV.

That the power of Generation is both outwardly and inwardly impeached by Witches, and of divers that had their genitals taken from them by Witches, and by the ſame means again reſtored.

THey alſo affirm, That the virtue of Generation is impeached by Witches, both inwardly, and outwardly: for, intrinſecally they repreſs the courage, and they ſtop the paſſage of the mans ſeed, ſo as it may not deſcend to the veſſels of generation: alſo they hurt extrinſecally, with images, hearbs, &c. And to prove this true, you ſhall hear certain ſtories out of M. Mal. worthy to be noted.

A young Prieſt at Meſpurge, in the Dioceſs of Conſtance, was Bewitched,Mal. malef. cap. 6. quae. par. 2. ſo as he had no power to occupy any other or mo women than one: and to be delivered out or that thraldom, ſought to flie into another Countrey, where he might uſe that Prieſtly occupation more freely; but all in vain; for evermore he was brought as far backward by night, as he went forward in the day before; ſometimes by land, ſometimes in the air, as though he flew. And if this be not true, I am ſure that James Sprenger doth lie.

For the further confirmation of our belief in Incubus, M. Mal. citeth a ſtory of a notable matter executed at Ravenſpurge, as true and as cleanly as the reſt. A young man lying with a wench in that Town (ſaith he) was fain to leave his inſtruments of Venery behind him, by means of that preſtigious art of Witchcraft, ſo as in that place nothing could be ſeen or felt but his plain body. This young man was willed by another Witch, to go to her whom he ſuſpected, and by fair or foul means to require her help: who ſoon after meeting with her, intreated her fair, but that was in vain; and therefore he caught her by the throat, and with a towel ſtrangled her, ſaying, Reſtore me my tool, or thou ſhalt die for it: ſo as ſhe being ſwoln and black in the face, and through his boiſterous handling ready to die, ſaid, Let me go, and I will help thee: and whileſt he was loſing the towel, ſhe put her hand into his Cod-piece, and touched the place, ſaying, Now haſt thou they deſire: and even at that inſtant he felt himſelf reſtored.

Item, A reverend Father, for his life, holineſs, and knowledge notorious,Ja. Sprenger in Mal. malef. par. 2. quae. 1. being a fryer of the order and company of Spire, reported, that a young man at ſtrift made lamentable moan unto him for the like loſs; but his gravity ſuffered him not to believe lightly any ſuch reports, and therefore made the young man untruſs his cod-piece-point, and ſaw the complaint to be true and juſt. Whereupon he adviſed, or rather enjoyned the youth to go to the Witch whom he ſuſpected, and with flattering words to intreat her, to be ſo good unto him, as to reſtore him his inſtrument: which by that means he obtained, and ſoon after returned to ſhew himſelf thankful, and told the holy father of his good ſucceſs in that behalf: but he ſo believed him, as he would needs be Oculatus teſtis, and made him pull down his Breeches, and ſo was ſatisfied of the truth and certainty thereof.

Another young man being in that very taking,Mal. malef. cap. 7. par. 2. quae. 1. went to a Witch for the reſtitution thereof, who brought him to a tree, where ſhe ſhewed him a neſt, and bad him climb up and take it. And being in the top of the tree, he took out a mighty great one, and ſhewed the ſame to her, asking her if he might not have the ſame. Nay (quoth ſhe) that is our Pariſh Prieſts tool, but take any other which [Page] thou wilt. And it is there affirmed, That ſome have found 20 and ſome 30 of them in one neſt, being there preſerved with provender, as it were at the rack and manger, with this note, wherein there is no contradiction (for all muſt be true that is written againſt Witches) that if a Witch deprive one of his Privities, it is done only by preſtigious means,Note. ſo as the ſenſes are but illuded. Marry, by the Devil it is really taken away, and in like ſort reſtored. Theſe are no jeſts, for they be written by them that were and are judges upon the lives and deaths of thoſe perſons.

CHAP. V.

Of Biſhop Sylvanus his Lechery opened and covered again. How Maids having yellow hair are moſt combered with Incubus. How marryed men are bewitched to uſe other mens wives, and to refuſe their own.

In vita Hieronym.YOu ſhall read in the Legend, how in the night-time Incubus came to a Ladies bed-ſide, and made hot love unto her: whereat ſhe being offended, cryed out ſo loud, that company came and found him under her bed in the likeneſs of the holy Biſhop Sylvanus, which holy man was much defamed thereby, until at the length this infamy was purged by the confeſſion of a Devil made at S. Jeroms tombe.Saints as holy and chaſt as horſes and mares. O excellent piece of Witchcraft wrought by Sylvanus! Item, S. Chriſtine would needs take unto her another maids Incubus, and lie in her room: and the ſtory ſaith, that ſhe was ſhrewdly accloyed. But ſhe was a ſhrew indeed, that would needs change beds with her fellow, that was troubled every night with Incubus, Maids having yellow hair. Mal. malef. par. 2. qu. 2. cap. 2. and deal with him her ſelf. But here the Inquiſitors note may not be forgotten, to wit, that Maids having yellow hair, are moſt moleſted with this Spirit. Alſo, it is written in the Legend, of S. Bernard, that a pretty Wench that had had the uſe of Incubus his body by the ſpace of ſix or ſeven years in Aquitania (being belike weary of him, for that he waxed old) would needs go to S. Bernard another while: But Incubus told her, that if ſhe would ſo forſake him, being ſo long her true lover, he would be revenged upon her, &c. But, befal what would, ſhe went to S. Bernard, who took her his ſtaffe, and bad her lay it in the bed beſide her. And indeed the Devil fearing the bed-ſtaffe, or that S. Bernard lay there himſelf, durſt not approach into her chamber that night: what he did afterwards, I am uncertain. Marry you may find other circumſtances hereof, and many other like bawdy lies in the golden Legend. But here again, we may not forget the Inquiſitors note, to wit; that many are ſo Bewitched, that they cannot uſe their own wives, but any other bodies they may well enough away withal. Which Witchcraft is practiſed among many bad husbands, for whom it were a good excuſe to ſay they were Bewitched.

CHAP. VI.

How to procure the diſſolving of Bewitched love, alſo to enforce a man (how proper ſoever he be) to love an old hag: and of a bawdy trick of a Prieſt in Gelderland.

THe Prieſts ſay, That the beſt cure for a woman thus moleſted, next to confeſſion, is excommunication. But to procure the diſſolving of Bewitched and Conſtrained love, the party bewitched muſt make a jakes of the lovers ſhoe. And to enforce a man, how proper ſoever he be, to love an old hag, ſhe giveth unto him to eat (among other meats) her own dung: and this way an old Witch made three Abbats of one houſe ſucceſſively to die for her love, as ſhe her ſelf confeſſed,Of a bawdy Prieſt in Gelderland. by the report of M. Mal. In Gelderland a Prieſt perſwaded a ſick Woman that ſhe was Bewitched, and except he might ſing a maſs upon her belly, ſhe could not be holpen: whereupon ſhe conſented, and lay naked on the Alter whilſt he [Page] ſung Maſs, to the ſatisfying of his luſt; but not to the releaſe of her grief. Other cures I will ſpeak of in other places more civil: Howbeit, certain miraculous cures, both full of bawdery and lies, muſt either have place here, or none at all.

CHAP. VII.

Of divers Saints and holy perſons, which were exceeding Bawdy, and Lecherous, and by certain miraculous means became chaſt.

CAſſianus writeth, That S. Syren being of body very Lecherous,In col. patrum. and of mind wonderful religious, faſted and prayed, to the end in holy might be reduced miraculouſly to chaſtity.Gregor. lib. 1. dial. 2. At length came an Angel unto him by night, and cut out of his fleſh certain kernels, which were the ſparks of concupiſcence; ſo as afterwards he never had any more motions of the fleſh. It is alſo reported, that the Abbot Equiciu, being naturally as unchaſt as the other, fell to his beads ſo devoutly, for recovery of honeſty, that there came an Angel unto him in an Apparation that ſeemed to geld him; and after that (forſooth) he was as chaſt as though he had never a ſtone in his breech; and before that time being a Ruler over Monks, he became afterwards a Governour over Nuns.In vitis patrum. Heraclides in paradiſe. Even as it is ſaid Helias the holy Monk gathered thirty Virgins into a Monaſtery, over whom he ruled and reigned by the ſpace of two years, and grew ſo proud and hot in the cod-piece, that he was fain to forſake his holy houſe, and flie to a deſert, where he faſted and prayed two dayes, ſaying, Lord quench my hot Lecherous humors, or kill me: Whereupon in the night following, there came unto him three Angels, and demanded of him why he forſook his charge: but the holy man was aſhamed to tell them. Howbeit, they asked him further, ſaying, Wilt thou return to theſe damſels, if we free thee from all concupiſcence? Yea (quoth he) with all my heart. And when they had ſworn him ſolemnly ſo to do, they took him up, and gelded him; and one of them holding his hands, and another his feet, the third cut out his ſtones: But the ſtory ſaith, it was not ſo ended, but in a Viſion; Which I believe, becauſe within five dayes he returned to his Minions, who pitteouſly mourned for him all this while, and joyfully embraced his ſweet company at his return. The like ſtory doth Nider write of Thomas, Nider in fornicarii. whom two angels cured of that lecherous diſeaſe; by putting about him a girdle, which they brought down with them from heaven.

CHAP. VIII.

Certain Popiſh and Magical cures, for them that are bewitched in their Privities.

FOr direct cure to ſuch as are Bewitched in the Privy members, the firſt and ſpecial, is Confeſſion; then follow in a row, holy-water, and thoſe ceremonial trumperies, Ave Maries, and all manner of croſſings; which are all ſaid to be wholeſome, except the Witchcraft be perpetual, and in that caſe the wife may have a divorſe of courſe.

Item, Aliter. The eating of a Haggiſter or pie helpeth one Bewitched in that member.

Item, The ſmoak of a tooth of a dead man.Aliter.

Item, To annoint a mans body over with the gall of a Crow.Aliter.

Item, To fill a quill with Quick-ſilver, and lay the ſame under the cuſhion,Aliter. where ſuch a one ſitteth, or elſe to put it under the threſhold of the door of the houſe or chamber where he dwelleth.

[Page] Aliter. Item, To ſpit into your own boſome, if you be ſo Bewitched, is very good.

Aliter. Item, To piſs through a Wedding-ring. If you would, know who is hurt in his privities by Witchraft, and who otherwiſe is therein diſeaſed: Hoſtienſis anſwereth, but ſo as I am aſhamed to Engliſh it, and therefore have here ſet down his experiment in Latine, Quando virgo nullatenus movetur, & nunquam potuit cognoſcere; hoc eſt ſignum frigiditatis: ſed quando movetur & erigitur, perficere autem non poteſt, eſt ſignum maleficii.

Sir Thomas Moor'e medicinable receipt, &c.But Sir Tho. Moore hath ſuch a cure in this matter, as I am aſhamed to write, either in Latin or Engliſh; for, in filthy Bawdery, it paſſeth all the tales that ever I heard: But that is rather a medicine to procure Generation, then the cure of Witchcraft, though it ſerve both turnes.

Aliter. Item, When ones inſtrument of Venery is Bewitched, certain characters muſt be written in Virgin-parchment, celebrated and holyed by a Popiſh Prieſt; and thereon alſo muſt the 141 Pſalm be written, and bound Ad viri faſcinati coxam.

Aliter. Item, One Katharine Loe (having a husband not ſo readily diſpoſed that way as ſhe wiſhed him to be) made a waxen image of the likeneſs of her husbands Bewitched member, and offered it up at St. Anthonies altar; ſo as, through the holineſs of the Maſs, it might be ſanctified, to be more couragious; and of better diſpoſition and ability, &c.

CHAP. IX.

A ſtrange cure done to one that was moleſted with Incubus.

NOw being wearied with the rehearſal of ſo many Lecheries, moſt horrible, and very filthy and fabulous actions and paſſions of Witches, together with the ſpirit Incubus: I will end with a true ſtory taken out of Jaſon Pratenſis, Jaſon Pratenſis de cerebri morbo, cap. 16. which, though it be rude, yet it is not altogether ſo unclean as the reſt.

There came (ſaith he) of late a Maſs-Prieſt unto me, making pitteous moan, and ſaying, that if I holpe him not, he ſhould be undone, and utterly overthrown; ſo great was his infirmity; for (ſaith he) I was wont to be fair and fat, and of an excellent complexion; and lo how I look, being now a very ghoſt conſiſting of skin and bone, &c. What is the matter (quoth Jaſon?) I will ſhew you Sir, ſaid the Prieſt: There cometh unto me, almoſt every night, a certain woman, unknown unto me, and lyeth ſo heavy upon my breaſt, that I cannot fetch my breath, neither have any power to cry, neither do my hands ſerve me to ſhove her away, nor my feet to go from her. I ſmild (quoth Jaſon) and told him that he was vexed with a diſeaſe called Incubus, or the mare, and the reſidue was phantaſie and vain imagination.The Prieſt is opinionative in the error of his fantaſie. Nay (ſaid the Prieſt) it cannot be ſo; for by our bleſſed Lady, I tell you nothing but that which waking I ſaw with mine eyes, and felt with mine hands; I ſee her when ſhe cometh upon me, and ſtrive to repel her; but I am ſo infeebled that I cannot; and for remedy I have run about from place to place, but no help I could get: At length I went to an old Fryer that was counted an odd fellow, and thought to have had help at his hands; but the Devil a whit had I of him, ſaving, that for remedy, he willed me to pray to God; whom, I am ſure, I wearied with my tedious prayers long before. Then went I unto an old woman, quoth the Prieſt, who was ſaid to be a cunning Witch; and ſhe willed me, that the next morning, about the dawning of the day, I ſhould piſs, and immediately ſhould cover the piſs-pot, or ſtop it with my right nether-ſtock, and before night the Witch ſhould come to viſit me. And although, quoth he, the reſpect of mine orders ſomewhat terrified me from the execution of her adviſe; yet my neceſſities divers wayes, and ſpecially my pains, moved me to make tryal of her words: and, by the maſs, quoth the Prieſt, her words fell out as ſure as a club; For a Witch came to my [Page] houſe, and complained of a grief in her bladder, and that ſhe could not piſs.The Prieſt recovered. But I could neither by fair nor foul means obtain at her hands, that ſhe would leave moleſting me by night; but ſhe keepeth her old cuſtome, determining by theſe filthy means to diſpatch me. I could hardly, ſaid Jaſon, reclaim him from this mad humor; but by that time he had been with me three or four times, he began to comfort himſelf, and at laſt perceiving it, he acknowledged his diſeaſe, and recovered the ſame.

CHAP. X.

A confutation of all the former follies touching Incubus, which by examples and proofs of like ſtuffe is ſhewed to be flat knavery, wherein the carnal copulation with Spirits is overthrown.

THus are Lecheries covered with the cloke of Incubus and Witchcraft, contrary to nature and verity: and with theſe fables is maintained an opinion, that men have been begotten without carnal copulation, as Hyperius, and others write that Merlin was, An. 440. ſpecially to excuſe and maintain the knaveries and lecheries of idle Prieſts, and bawdy Monks,Merlin begotten of Incubus. and to cover the ſhame of their lovers and concubines.

And alas! when great learned men have been ſo abuſed, with the imagination of Incubus his carnal ſociety with Women, miſconſtruing the Scriptures, to wit, the place in Gen. 6. to the ſeducing of many others; it is the leſſe wonder, that this error hath paſſed ſo generally among the common people.

But to uſe few words herein, I hope you underſtand that they affirm and ſay, that Incubus is a Spirit, and I truſt you know that a Spirit hath no fleſh nor bones, &c. and that he neither doth eat nor drink. Indeed your gran-dames maids were wont to ſet a bowl of milk before him and his couſin Robin Goodfellow, for grinding of Malt or Muſtard, and ſweeping the houſe at midnight: and you have alſo heard, that he would chafe exceedingly, if the maid or good-wife of the houſe, having compaſſion of his nakedneſs, laid any clothes for him, beſides his meſs of white bread and milk, which was his ſtanding fee. For in that caſe he ſaith, What have we here? Hemton hamten, here will I never more tread nor ſtampen.

But to proceed in this confutation. Where there is no meat eaten,Quia humor ſpermaticus ex ſucco alimentari provenit. there can be no ſeed which thereof is gendred; although it be granted, that Rohin could both eat aed drink, as being a couſening idle Fryer, or ſome ſuch Rogue, that wanted nothing either belonging to Lechery or Knavery, &c. Item, Where the Genital members want, there can be no luſt of the fleſh: neither doth nature give any deſire of Generation, where there is no propagation or ſucceſſion required. And as Spirits cannot be grieved with hunger, ſo can they not be inflamed with luſts. And if men ſhould live ever, what needed ſucceſſion or heirs? For that is but an ordinance of God, to ſupply the place, the number, the world, the time, and ſpecially to accompliſh his will.Ad facultatem generandi tam internae quam externa organa requiruntur. But the power of generation conſiſteth not only in members, but chiefly of vital ſpirits, and of the heat; which ſpirits are never in ſuch a body as Incubus hath, being but a body aſſumed, as they themſelves ſay. And yet the moſt part of writers herein affirm, That it is a palpable and viſible body, though all be phanſies and fables that are written hereupon.

CHHP. XI.

[Page]

That Incubus is a natural diſeaſe: with remedies for the ſame: beſides Magical cures herewithal expreſſed.

What Incubus is, and who be moſt troubled therewith.BUt in truth, this Incubus is a bodily diſeaſe (as hath been ſaid) although it extend unto the trouble of the mind, which of ſome is called the Mare, oppreſſing many in their ſleep ſo ſore, as they are not able to call for help, or ſtir themſelves under the burthen of that heavy humor; which is ingendred of a thick vapor proceeding from the crudity and rawneſs in the ſtomach: which aſcending up into the head, oppreſſeth the brain, inſomuch as many are infeebled thereby, as being nightly haunted therewith. They are moſt troubled with this diſeaſe, that being thereunto ſubject, lie right upward; ſo as, to turn and lie on the one ſide, is preſent remedy. Likewiſe, if any hear the groaning of the party, ſpeak unto him, ſo as he wake him, he is preſently relieved. Howbeit, there are Magical cures for it; as for example:

S. George, S. George, our ladies knight,

He walkt by day, ſo did he by night:

Until ſuch time as he her found,

He her beat, and he her bound,

Until her troth ſhe to him plight,

He would not come to her that night.

Whereas S. George our Ladies knight, was named three times S. George.

Item, Hang a ſtone over the afflicted perſons bed, which ſtone hath naturally ſuch a hole in it, as wherein a ſtring may be put through it, and ſo be hanged over the diſeaſed or bewitched party; be it Man, Woman, or Horſe.

M. Malefic. par. 2. q. 2. c. 1. col. 2. Leon. Fuchſius de curandi ratione. Item, You ſhall read in M. Malefic. that Excommunication is very notable, and better than any charme for this purpoſe. There are alſo other verſes and charms for this diſeaſe deviſed, which is the common cloak for the ignorance of bad Phyſitians. But Leonard Fuchſius in his firſt book and 13 chapter, doth not only deſcribe this diſeaſe, and the cauſes of it; but alſo ſetteth down very learnedly the cure thereof, to the utter confuſion of the Witchmongers folly in this behalf. Hyperius being much bewitched and blinded in this matter of Witchcraft, hovering about the interpretation of Geneſis 6. from whence the opinion of Incubus and Succubus is extorted, Viderunt filii Dei filias hominum, quod elegantes eſſent, acceperunt ſibi in uxores ex omnibus, quas elegerant, &c. ſeemeth to maintain upon hear-ſay, that abſurd opinion; and yet in the end is driven to conclude thus, to wit, Of the evil Spirits Incubus and Succubus there can no firm reaſon or proof be brought out of Scripture, uſing theſe very words, Hae ut probabilia dicta ſunto, quandoquidem Scripturarum praeſidio hac in cauſa deſtituimur. As if he ſhould ſay, Take this as ſpoken probably; to wit, by humane reaſon, becauſe we are deſtitute of Scriptures to maintain the goodneſs of the cauſe.

Turtul. in libro de habitu muliebri. Sulp. Sever. in epitome hiſt. ſac. Tertullian and Sulpitius Severus do interpret Filios Dei in that plate to be Angels, or evil Spirits, and to have been enamored with the beauty of thoſe Wenches,; and finally, begat Gyants by them. Which is throughly confuted by Chryſoſtome, Hom. 22, in Gen. but ſpecially by the circumſtance of the text.

CHAP. XII.

[Page]

The cenſure of G. Chaucer upon the knavery of Incubus.

NOw will I (after all this long diſcourſe of abominable cloked knaveries) here conclude with certain of G. Chaucers verſes, who as he ſmelt out the abſurdities of Popery, ſo found he the Prieſts knavery in this matter of Incubus, and (as the time would ſuffer him) he derided their folly and falſhood in this wiſe:

For now the great Charity and Prayers

Of Limitors and other holy Fryers,

Geoff. Chau. in the begining of the wife of Baths tale.

That ſearchen every land and every ſtream,

As thick as motes in the ſun-beam,

Bliſſing halls, Kitchens, Chambers and Bowers,

Cities, Borroughs, Caſtles and High-towers,

Thropes, Barnes, Sheep-pens, and Daries,

This maketh that there been now no Fairies;

For there as wont to walken was an elfe,

There walketh now the Limitor himſelf,

In under meals, and in mornings,

And ſaith his mattens and his holy things

As he goeth in his limitation;

Women may go ſafely up and down,

In every buſh, and under every tree,

There is none other Incubus but he, &c.

BOOK V.

[Page]

CHAP. I.

Of Transformations, ridiculous examples brought by the adverſaries for the confirmation of their fooliſh doctrine.

NOw, that I may with the very abſurdities, contained in their own Authors, and even in their principal Doctors, and laſt writers, confound them that maintain the Tranſubſtantiations of Witches: I will ſhew you certain proper ſtuffe,J. Bod. lib. 2. de damon. cap. 6. which Bodin (their chief champion of this age) hath gathered out of M. Mal. and others, whereby he laboureth to eſtabliſh this impoſſible, incredible, and ſupernatural, or rather unnatural Doctrine of Tranſubſtantiation.

J. Bod. abuſeth Scripture to prove a lye. Pudendis tunc primum erumpentibus.Firſt, As touching the Devil (Bodin ſaith) that he doth moſt properly and commonly transform himſelf into a Goat, confirming that opinion by the 33 and 34 of Eſay; where there is no one tittle ſounding to any ſuch purpoſe. Howbeit, he ſometimes alloweth the Devil the ſhape of a Blackmoor, and, as he ſaith, he uſed to appear to Mawd Cruſe, Kate Darey, and Jone Harviller. But I marvel, whether the Devil createth himſelf, when he appeareth in the likeneſs of a Man; or whether God createth him, when the Devil wiſheth it. As for Witches, he ſaith, they ſpecially Transſubſtantiate themſelves into Wolves, and them whom they bewitch into Aſſes; though elſe-where he differ ſomewhat herein from himſelf. But though he affirm, that it may be naturally brought to paſs, that a Girl ſhall become a Boy; and that any female may be turned into a male; yet, he ſaith, the ſame hath no affinity with Lycanthropia; wherein, he ſaith alſo, that men are wholly transformed, and citeth infinite examples hereof. Firſt, that one Garner, in the ſhape of a Wolfe, killed a Girl of the age of twelve years, and did eat up her arms and legs, and carryed the reſt home to his wife. Item, that Peter Burget, and Michael Worden, having turned themſelves with ointment into Wolves, killed, and finally did eat up an infinite number of people. Which lie Wievers doth ſufficiently confute.J. Wier. lib. 6. de mag. cap. 12. But until you ſee and read that, conſider whether Peter could eat raw fleſh without ſurfetting, ſpecially fleſh of his own kind. Item, that there was an arrow ſhot into a Wolves thigh, who afterwards being turned into his former ſhape of a man, was found in his bed, with the arrow in his thigh, which the Archer that ſhot it knew very well. Item, that another being Lycanthropus in the form of a Wolf, had his Wolves feet cut off, and in a moment he became a man without hands or feet.

J. Bod. mendaciorum belluo.He accuſeth alſo one of the higheſt Princes in Chriſtendom, even of late dayes, to be one of thoſe kind of Witches, ſo as he could, when he liſt, turn himſelf to a Wolf, affirming, that he was eſpyed, and oftentimes ſeen to perform that villany, becauſe he would be counted the King of all Witches. He ſaith, that this tranſubſtantiation is moſt common in Greece, and throughout all Aſia, as Merchant ſtrangers have reported to him. For Anno Dom. 1542. when Sultan-Solimon reigned, there was ſuch force and multitude of theſe kind of Wolves in Conſtantinople, that the Emperour drave together in one flock 150 of them, which departed out of the City in the preſence of all the people.

[Page]To perſwade us the more throughly herein, he ſaith, That in Livonia, A warm ſeaſon to ſwim in. yearly (about the end of December) a certain Knave or Devil warneth all the Witches in the Countrey to come to a certain place; if they fail, the Devil cometh and whippeth them with an Iron rod, ſo as the print of the laſhes remains upon their bodies for ever.I marvel that they forſake not the Devil, who puniſheth them ſo ſore; I wis they get not ſo much at his hands. The captain Witch leadeth the way through a great pool of water; many millions of Witches ſwim after. They are no ſooner paſſed through that water, but they are all transformed into Wolves, and fly upon, and devour both Men, Women, Cattel, &c. After twelve dayes they return through the ſame water, and ſo receive humane ſhape again.

Item, that there was one Bajanus a Jew, being the Son of Simeon, which could, when he liſt, turn himſelf into a Wolf; and by that means could eſcape the force and danger of a whole Army of men. Which thing (ſaith Bodin) is wonderful: but yet (ſaith he) it is much more marvellous, that men will not believe it. For many Poets affirm it, yea, and if you look well into the matter (ſaith he) you ſhall find it eaſie to do. Item, he ſaith, that as natural Wolves perſecute beaſts; ſo do theſe Magical Wolves devour men, women and children.Levit. 6. And yet God ſaith to the People, I trow, and not to the Cattel of Iſrael, If you obſerve not my commandements, I will ſend among you the beaſts of the field, Deut. 32. which ſhall devour both you and your cattel. Item, I will ſend the teeth of beaſts upon you. Where is Bodins diſtinction now become? He never ſaith, I will ſend Witches in the likeneſs of Wolves, &c. to devour you or your cattel. Nevertheleſs, Bodin ſaith, it is a clear caſe, for the matter was diſputed upon before Pope Leo the ſeventh, and by him all the matters were judged poſſible: and at that time, ſaith he, were the transformations of Lucian and Apuleius made canonical.

Furthermore, he ſaith,Staſus a Witch could not be apprehended, and why. that through this art they are ſo cunning that no man can apprehend them, but when they are aſleep. Item, he nameth another Witch, that, as M. Mal. ſaith, could not be caught, becauſe he would transform himſelf into a mouſe, and run into every little hole, till at length he was killed coming out of the hole of a jam in a window, which indeed is as poſſible,Mal. Malef. John Bodin. Barth. Spin. &c. Mal. Malef. part. 3. as a Camel to go through a needles eye. Item, he ſaith, that divers Witches at Vernon, turned themſelves into Cats, and both committed and received much hurt. But at Argentine there was a wonderful matter done, by three Witches of great wealth, who transforming themſelves into three Cats, aſſaulted a Faggot-maker; who having hurt them all with a faggot-ſtick, was like to have been put to death. But he was miraculouſly delivered, and they worthily puniſhed; as the ſtory ſaith from whence Bodin had it.

After a great many other ſuch beaſtly fables,An error about Lycanthopia. he inveyeth againſt ſuch Phyſitians as ſay that Lycanthropia is a diſeaſe, and a transformation. Item, he maintaineth, as ſacred and true, all Homers fables of Circe and Ulyſſes his companions: inveying againſt Chryſoſtome, who rightly interpreteth Homers meaning to be, that Ulyſſes his people were by the harlot Circe made in their brutiſh manners to reſemble Swine.

But leaſt ſome Poets fables might be thought lyes (whereby the Witchmongers arguments ſhould quail) he maintaineth for true the moſt part of Ovids Metamorphoſis, and the greateſt abſurdities and impoſſibilities in all that book; marry he thinketh ſome one tale therein may be fained. Finally, he confirmeth all theſe toyes by the ſtory of Nebuchadnezzar. And becauſe (ſaith he) Nebuchadnezzar continued ſeven years in the ſhape of a beaſt; therefore may Witches remain ſo long in the form of a beaſt; having in all the mean time, the ſhape, hair, voice, ſtrength, agility, ſwiftneſs, food and excrements of beaſts, and yet reſerve the minds and ſouls of Women or Men. Howbeit, St. Auguſtine (whether to confute or confirm that opinion judge you) ſaith, Non eſt credendum, Auguſt. lib. 8. de Civit. Dei. c. 18. Idem, lib. de ſpiritu & anma, cap. 26. humanum corpus daemonum arte vel poteſtate in beſtialia lineamenta converti poſſe: We may not believe that a mans body may be altered into the lineaments of a beaſt, by the Devils art or power. Item, Bodin ſaith, that the reaſon [Page] why Witches are moſt commonly turned into Wolves, is, becauſe they uſually eat children, as Wolves eat cattle. Item, that the cauſe why other are truly turned into Aſſes, is, for that ſuch have been deſirous to underſtand the ſecrets of Witches. Why Witches are turned into Cats, he alledgeth no reaſon, and therefore (to help him forth with that paraphraſe) I ſay,Ironia. that Witches are curſt queans, and many times ſcratch one another, or their neighbours by the faces, and therefore perchance are turned into Cats. But I have put twenty of theſe Witchmongers to ſilence with this one queſtion; to wit, Whether a Witch that can turn a Woman into a Cat, &c. can alſo turn a Cat into a Woman?

CHAP. II.

Abſurd reaſons brought by Bodin, and ſuch others, for confirmation of Transformations.

THeſe examples and reaſons might put us in doubt, that every Aſſe, Wolf, or Cat that we ſee, were a Man, a Woman, or a Child. I marvel that no man uſeth this diſtinction in the definition of a man. But to what end ſhould one diſpute againſt theſe creations and recreations; when Bodin waſheth away all our arguments with one word, confeſſing that none can create any thing but God; acknowledging alſo the force of the Canons, and embracing the opinions of ſuch Divines as write againſt him in this behalf? Yea, he doth now (contrary to himſelf elſewhere) affirm, that the Devil cannot alter his form.J. Bod. lib. 2. de mag. daemon. cap. 6., And lo, this is his diſtinction, Non eſſentialis forma (id eſt ratio) ſed figura ſolum permutatur: The eſſential form (to wit, reaſon) is not changed, but the ſhape or figure, And thereby he proveth it eaſie enough to create men or beaſts with life, ſo as they remain without reaſon. Howbeit, I think it is an eaſier matter, to turn Bodines reaſon into the reaſon of an Aſſe, than his body into the ſhape of a Sheep; which be ſaith is an eaſie matter; becauſe Lots wife was turned into a ſtone by the Devil. Whereby he ſheweth his groſs ignorance.Gen. 19.24, 26, 27. As though God that commanded Lot upon pain of death not to look back, who alſo deſtroyed the City of Sodome at that inſtant, had not alſo turned her into a ſalt ſtone. And as though all this while God had been the Devils drudge, to go about this buſineſs all the night before, and when a miracle ſhould be wrought, the Devil muſt be fain to do it himſelf.

J. Bod. lib. de Daemon. 2. c. 20. M. Mal. par. 1. quae. 9. J. Bod. lib. de Daemon. 2. c. 1. Item, he affirmeth, that theſe kind of Tranfigurations are more common with them in the Weſt parts of the World, then with us here in the Eaſt. Howbeit, this note is given withal, that that is meant of the ſecond perſons, and not of the firſt; to wit, of the bewitched, and not of the Witches. For they can transform themſelves in every part of the World, whether it be Eaſt, Weſt, North, or South. Marry, he ſaith, that Spirits and Devils vex men moſt in the North-countries, as Norway, Finland, &c. as in the Weſtern Iſlands, as in the Weſt-India; but among the Heathen ſpecially, and whereſoever Chriſt is not preached. And that is true, though not in ſo fooliſh, groſs, and corporal a ſenſe as Bodin taketh it. One notable inſtance of a Witches cunning in this behalf touched by Bodin in the Chapter aforeſaid, I thought good in this place to repeat:M. Mal. part. 2. quae. 2. cap. 4. he taketh it out of M. Mal. which tale was deliverd to Sprenger by a Knight of the Rhodes, being of the order of St. Johns at Jeruſalem, and it followeth thus.

CHAP. III.

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Of a Man turned into an Aſſe, and returned again into a man, by one of Bodin's Witches: S. Auguſtines opinion thereof.

IT happened in the City of Salamin, in the Kingdom of Cyprus (wherein is a good haven) that a ſhip loaden with Merchandize ſtayed there for a ſhort ſpace: In the mean time, many of the Soldiers and Marriners went to ſhoar, to provide freſh victuals; among which number, a certain Engliſh man,What the Devil ſhould the Witch mean to make choice of the Engliſh man? being a ſturdy young fellow, went to a womans houſe, a little way out of the City, and not far from the Sea ſide, to ſee whether ſhe had any egs to ſell: who perceiving him to be a luſty young fellow, a ſtranger, and far from his Countrey (ſo as upon the loſſe of him there would be the leſs miſs or inquiry) ſhe conſidered with her ſelf how to deſtroy him, and willed him to ſtay there a while, ſhe went to fetch a few egs for him: but ſhe tarryed long, ſo as the young man called unto her, deſiring her to make haſte, for he told her that the tide would be ſpent, and by that means the ſhip would be gone, and leave him behind: Howbeit, after ſome detracting of time, ſhe brought him a few egs, willing him to return to her, if the ſhip were gone when he came. The young fellow returned towards the ſhip: but before he went abroad, he would needs eat an egge or twain to ſatisfie his hunger, and within ſhort ſpace he became dumb and out of his wits, as he afterwards ſaid. When he would have entered into the ſhip, the Marriners beat him back with a cudgel, ſaying, What a murren lacks the Aſſe? Whither the Devil will this Aſſe? The Aſſe or young man,A ſtrange metamorphoſis of body, but not of mind. I cannot tell by which name I ſhould tearm him, being many times repelled, and under-ſtanding their words that called him Aſſe, conſidering that he could ſpeak never a word, and yet could underſtand every body; he thought that he was bewitched by the woman, at whoſe houſe he was. And therefore, when by no means he could get into the boat, but was driven to tarry and ſee her departure; being alſo beaten from place to place, as an Aſſe, he remembred the Witches words, and the words of his own fellows that called him Aſſe, and returned to the Wiches houſe, in whoſe ſervice he remained by the ſpace of three years, doing nothing with his hands all that while, but carryed ſuch burthens as ſhe laid on his back; having only this comfort, that although he were reputed an Aſſe among ſtrangers and beaſts, yet that both this Witch, and all other witches knew him to be a man.

After three years were paſſed over, in a morning betimes he went to Town before his Dame; who upon ſome occaſion, of like to make water, ſtayed a little behind: in the mean time, being near to a Church,Note the devotion of the Aſs. he heard a little Saccaring bell ring, to the elevation to a morrow Maſs, and not daring to go into the Church, leaſt he ſhould have been beaten and driven out with cudgels, in great devotion he fell down in the Church-yard, upon the knees of his hinder legs, and did lift his forefeet over his head, as the Prieſt doth hold the Sacrament at the elevation. Which prodigious ſight, when certain Merchants of Genua eſpyed, and with wonder beheld; anon cometh the Witch with a cudgel in her hand, beating forth the Aſſe. And becauſe, as it hath been ſaid, ſuch kinds of Witchcrafts are very uſual in thoſe parts, the Merchants aforeſaid made ſuch means as both the Aſſe and Witch were attached by the Judge: And ſhe being examined and ſet upon the rack, confeſſed the whole matter, and promiſed that if ſhe might have liberty to go home, ſhe would reſtore him to his old ſhape; and being diſmiſſed, ſhe did accordingly: ſo as, notwithſtanding, they apprehended her again, and burned her, and the young man returned into his Countrey with a joyful and merry heart.

[Page]Upon the advantage of this ſtory M. Mal. Bodin, and the reſidue of the Witchmongers triumph;Aug. lib. 18. de Civit. Dei, cap. 17. & 18. and ſpecially becauſe S. Auguſtine ſubſcribeth thereunto; or at the leaſt to the very like. Which, I muſt confeſs, I find too common in his books, inſomuch as I judge them rather to be foiſted in by ſome fond Papiſt or Witchmonger, then ſo learned a mans doings. The beſt is, that he himſelf is no eyewitneſs to any of thoſe his tales, but ſpeaketh only by report, wherein he uttereth theſe words, to wit, That it were a point of great incivility, &c. to diſcredit ſo many and ſo certain reports.At the Alps in Arcadia. And in that reſpect he juſtifieth the corporal transfigurations of Ulyſſes his mates, through the Witchcraft of Circes: and that fooliſh fable of Praeſtantius his father, who, he ſaith, did eat provender and hay among other horſes, being himſelf turned into an horſe. Yea, he verifieth the ſtarkeſt lie that ever was invented, of the two Alewives that uſed to transform all their gueſts into horſes, and to fell them away at Markets and Fairs.Card. de var. rerum. lib. 15. cap. 80. Aug. lib. 18. de Civit Dei. And therefore I ſay with Cardanus, that how much Aguſtine ſaith he hath ſeen with his eyes, ſo much I am content to believe. Howbeit, S. Auguſtine concludeth againſt Bodin; for he affirmeth theſe Tranſubſtantiations to be but fantaſtical, and that they are not according to the verity, but according to the appearance: And yet I cannot allow of ſuch appearances made by Witches, or yet by Devils; for I find no ſuch power given by God to any creature. And I would know of S. Auguſtine, what became of them, whom Bodin's transformed Wolves devoured? But ‘O quam Credula mens hominis, & crectae fabulis aures!’ Engliſhed by Abraham Fleming:

Good Lord! how light of credit is

the wavering mind of man!

How unto tales and lies his ears

attentive all they can?

General councels, and the Popes Canons, which Bodin ſo regardeth, do condemn and pronounce his opinions in this behalf to be abſurd, and the reſidue of Witchmongers, with himſelf in the number, to be worſe than Infidels. And theſe are the very words of the Canons,Canon 26. qu. 5. Epiſcopi ex con. acquir. &c. which elſewhere I have more largely repeated; Whoſoever believeth, that any creature can be made or changed into better or worſe, or transformed into any other ſhape, or into any other ſimilitude, by any other than by God himſelf, the Creator of all things; without all doubt is an Infidel, and worſe than a Pagan: and therewithal this reaſon is rendred, to wit, Becauſe they attribute that to a Creature, which only belongeth to God the Creator of all things.

CHAP. IV.

A ſummary of the former fable, with a Refutation thereof, after due examination of the ſame.

COncerning the verity or probability of this enterlude, betwixt Bodin, M. Mal. the Witch, the Aſſe, the Maſs, the Merchants, the Inquiſitors, the Tormentors, &c. Firſt, I wonder at the miracle of Tranſubſtantiation: Secondly, At the impudency of Bodin, and James Sprenger, for affirming ſo groſs a lie, deviſed belike by the Knight of the Rhodes, to make a fool of Sprenger, and an aſſe of Bodin: Thirdly, That the Aſſe had no more wit than to kneel down and hold up his forefeet to a piece of ſtarch or flowre, which neither would, nor could, nor did help him: Fourthly, That the Maſs could not reform [Page] that which the Witch transformed: Fiftly, that the Merchants, the Inquiſitors, and the Tormentors, could not either ſeverally or joyntly do it, but refer the matter to the Witches courteſie and good pleaſure.

But where was the young mans own ſhape all theſe three years,His ſhape was in the woods: where elſe ſhould it be? Mal. Malef. par. 1. quae. 2. wherein he was made an Aſſe? It is a certain and general rule, that two ſubſtantial forms cannot be in one ſubject ſimul & ſemel, both at once, which is confeſſed by themſelves. The form of the beaſt occupied ſome place in the air, and ſo I think ſhould the form of a man do alſo: For to bring the body of a man, without feeling, into ſuch a thin airy nature, as that it can neither be ſeen nor felt, it may well be unlikely, but it is very impoſſible; for the air is inconſtant, and continueth not in one place: ſo as this airy creature would ſoon be carried into another region, as elſewhere I have largely proved, But indeed our bodies are viſible,In my diſcourſe of Spirits and Devils, being the 17. book of this volume. ſenſitive, and paſſive, and are indued with many other excellent properties, which all the Devils in hell are not able to alter; neither can one hair of our head periſh, or fall away, or be transformed, without the ſpecial providence of God Almighty.

But to proceed unto the probability of this ſtory. What luck was it, that this young fellow of England, landing ſo lately in thoſe parts, and that old woman of Cyprus, being both of ſo baſe a condition, ſhould both underſtand one anothers communication; England and Cyprus being ſo many hundred miles diſtant, and their languages ſo far differing? I am ſure in theſe dayes, wherein traffick is more uſed, and learning in more price; few young or old Mariners in this Realm can either ſpeak or underſtand the language ſpoken at Salamim in Cyprus, which is a kind of Greek; and as few old women there can ſpeak our language. But Bodin will ſay, You hear, that at the Inquiſitors commandement, and through the Tormentors correction, ſhe promiſed to reſtore him to his own ſhape: and ſo ſhe did, as being thereunto compelled. I anſwer, that as the whole ſtory is an impious fable; ſo this aſſertion is falſe, and diſagreeable to their own doctrine, which maintaineth, That the Witch doth nothing but by the permiſſion and leave of God. For if ſhe could do or undo ſuch a thing at her own pleaſure, or at the commandement of the Inquiſitors, or for fear of the Tormentors, or for love of the party, or for remorſe of conſcience: then is it not either by the extraordinary leave, nor yet by the like direction of God; except you will make him a confederate with old Witches. I for my part wonder moſt, how they can turn and toſſe a mans body ſo, and make it ſmaller and greater to wit, like a Mouſe, or like an Aſſe, &c. and the man all this while to feel no pain. And I am not alone in this maze:Dan. in dialog. cap 3. Aug. lib. de Civ. Dei. cap. 17.18. for Danaeus, a ſpecial maintainer of their follies, ſaith, That although Auguſtine and Apulcius do write very credibly of theſe matters; yet will he never believe, that Witches can change men into other formes, as Aſſes, Apes, Wolves, Bears, Mice, &c.

CHAP. V.

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 Authorities.

BUt was this Man an Aſſe all this while? or, was this Aſſe a Man? Bodin ſaith (his reaſon only reſerved) he was truly tranſubſtantiated into an Aſſe; ſo as there muſt be no part of a man, but reaſon, remaining in this Aſſe:Hermer Triſmeg. in ſuo Periandro. And yet Hermes Triſmegiſtus thinketh he hath good authority and reaſon to ſay, Aliud corpus quam humanum non capere animam humanam; nec fas eſſe in corpus animae ratione carentis animam rationalem corruere; that is, An humane ſoul cannot receive any other than an humane body, nor yet can light into a body that wanteth reaſon of mind. But S. James ſaith,Jam. 2.26. The body without the ſpirit [Page]is dead. And ſurely, when the ſoul is departed from the body, the life of man is diſſolved;Phil. 1.23. and therefore Paul wiſhed to be diſſolved, when he would have been with Chriſt. The body of man is ſubject to divers kinds of Agues, ſickneſſes, and infirmities, whereunto an Aſſes body is not inclined; and mans body muſt be fed with bread, &c. and not with hay. Bodins Aſſe-headed man muſt either eat hay or nothing; as appeareth in the ſtory. Man's body alſo is ſubject unto death, and hath his dayes numbred. If this fellow had died in the mean time, as his hour might have been come, for any thing the Devils, the Witch, or Bodin knew; I marvel then what would have become of this Aſſe, or how the Witch could have reſtored him to ſhape, or whether he ſhould have riſen at the day of Judgement in an Aſſes body and ſhape: For Paul ſaith,1 Cor. 15.44. that that very body which is ſown and buried a natural body, is raiſed a ſpiritual body. The life of Jeſus is made manifeſt in our mortal fleſh, and not in the fleſh of an Aſſe.

God hath endued every man and every thing with his proper nature, ſubſtance, form, qualities, and gifts, and directeth their wayes. As for the wayes of an Aſſe, he taketh no ſuch care; howbeit, they have alſo their properties and ſubſtance ſeveral to themſelves.1 Cor. 15.39. For there is one fleſh (ſaith Paul) of men, another fleſh of beaſts, another of fiſhes, another of birds: And therefore it is abſolutely againſt the ordinance of God (who hath made me a man) that I ſhould flie like a Bird, or ſwim like a fiſh, or creep like a worm, or become an Aſſe in ſhape; inſomuch, as if God would give me leave, I cannot do it; for it were contrary to his own order and decree, and to the conſtitution of any body which he hath made.Pſal. 119. Yea, the ſpirits themſelves have their laws and limits preſcribed, beyond the which they cannot paſs one hairs breadth; otherwiſe God ſhould be contrary to himſelf, which is far from him. Neither is Gods omnipotency hereby qualified, but the Devils impotency manifeſted, who hath none other power, but that which God from the beginning hath appointed unto him, conſonant to his nature and ſubſtance. He may well be reſtrained from his power and will, but beyond the ſame he cannot paſs, as being Gods miniſter, no further but in that which he hath from the beginning enabled him to do: which is, that he being a ſpirit, may with Gods leave and ordinance viciate and corrupt the ſpirit and will of man; werein he is very diligent.

What a beaſtly aſſertion is it, that a man, whom God hath made according to his own ſimilitude and likeneſs, ſhould be by a Witch, turned into a beaſt? What an impiety is it to affirm, that an Aſſes body is the temple of the holy Ghoſt? Or, an Aſſe to be the child of God, and God to be his Father, as it is ſaid of man? Which Paul to the Corinthians ſo divinely confuteth, who ſaith, That our bodies are the members of Chriſt: 1 Cor. 6.19. ver. 15. &c. ver. 2. ver. 13. in the which, we are to glorifie God, for the body is for the Lord, and the Lord is for the body. Surely he meaneth not for an Aſſes body, as by this time I hope appeareth; in ſuch wife as Bodin may go hide him for ſhame; eſpecially when he ſhall underſtand, that even into theſe our bodies, which God hath framed after his own likeneſs, 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;Pſal. 8.5, 7, 8. of whom God is ſo mindful, that he hath made him little lower then Angels, yea than himſelf, 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 fouls 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 phantaſtical imagination:

Os homini ſublime dedit, coelum (que) videre

Juſſit, & erectos ad ſydera tollere vultus.

[Page] The effect of which verſes is this:

The Lord did ſet mans fade 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 Devil, 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 altered, and thereby confounded.

CHAP. VI.

The Witchmongers Objections, concerning Nebuchadnezzar anſwered, and their error cerning Lycanthropia confuted.

MAlleus Maleficarum, Bodin, and many other of them that maintain Witchcraft, triumph upon the ſtory of Nebuchadnezzar as though Circes had transformed him with her ſorceties into an Ox, as ſhe did others into Swine, &c. I anſwer,Their groundwork is as ſure as to hold a quick Eel by the tale. Dan. 4. that he was neither in body nor ſhape transformed at all, according to their groſs imagination; as appeareth both by the plain words of the text, and alſo by the opinions of the beſt Interpreters thereof; but that he was for his beaſtly government and conditions, thrown out of his Kingdom and baniſhed for a time, and driven to hide himſelf in the Wilderneſs, there in exile to lead his life in a beaſtly ſort, among beaſts of the field, and fowles 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 fowl than of a beaſt) until he rejecting his beaſtly conditions, was upon his repentance and amendment called home, and reſtored unto his Kingdom. Howbeit, this (by their confeſſion) was neither Devils nor Witches doing; but a miracle wrought by God, whom alone I acknowledge to bring to paſs ſuch works 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 Nebuchadnezzar, Cor. Agrip. de vanit. ſcient. cap. 44. his ſon Evilmerodath gave his body to the ravens to be devoured, leaſt afterwards his father ſhould ariſe from death, who of a beaſt became a man again. But this tale is meeter to have place in the Cabaliſtical art, to wit, among unwritten verities, than here. To concude, I ſay that the transformations, which theſe Witch-mongers do ſo rave and rage upon, is (as all the learned ſort of Phyſitians affirm) 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. J. Wierus declareth very learnedly, the cauſe, the circumſtance, and the cure of this diſeaſe.Paul. Aeginet. li. 3. cap. 16. Aëtius li. 6. c. 11. J. Wier. de Praeſt. doem. lib. 4. cap. 23. I have written the more herein; becauſe hereby great Princes and Potentates, as well as poor Women and Innocents, have been defamed and accounted among the number of Witches.

CHAP. VII.

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A ſpecial Objection anſwered concerning Tranſportations, with the conſent of divers Writers thereupon.

FOr the maintenance of Witches Tranſportations, they object the words of the Goſpel,Mat. 4.8. Luke 3.9. where the Devil 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 form 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,Anſwered to former objection. 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 ointments, or entred into any league with the Devil, and by vertue thereof was tranſported from out of the Wilderneſs, unto the top of the temple at Jeruſalem; or that the Devil could have maſteries over his body, whoſe 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:Mat. 26.53. Neither (as I think) will they preſume to make Chriſt partaker of the Devils purpoſe and ſin in that behalf. If they ſay, This was an action wrought by the ſpecial 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 particular example to prove ſo general an argument. And again, if it were by Gods ſpecial providence and appointment, then why ſhould it not be done by the hand of God,Job 1.11.2.5. as it was in the ſtory of Job? Or, if if it were Gods ſpecial purpoſe and pleaſure, that there ſhould be ſo extraordinary a matter brought to paſs by the hand of the Devil; could not God have given to the wicked Angel extraordinary power, and cloathed him with extraordinary ſhape, whereby he might be made an inſtrument able to accompliſh that matter, as he did to his Angel that carryed Habacuck to Daniel, and to them that he ſent to deſtroy Sodome? But you ſhall underſtand, that this was done in a viſion, and not in verity of action. So as they have a very cold pull of this place, which is the ſpecial piece of Scripture alledged of them for their Transportations.

J. Calvin in Harmon. Evang. in Mat. 4. & Luke 4.Hear therefore what Calvin ſaith in his Commentary upon that place, in theſe words, The queſtion is, whether Chriſt were carryed aloft indeed, or whether it were but in a viſion? Many affirm very obſtinately, that his body was truly and really as they ſay taken up; becauſe they think it too great an indignity for Chriſt to be made ſubject to Satans illuſions. But this objection is eaſily waſhed away: For it is no abſurdity to grant all this to be wrought through Gods permiſſion, or Chriſts voluntary ſubjection: ſo long as we yield not to think that he ſuffered theſe temptations inwardly, that is to ſay, in mind or ſoul. And that which is afterwards ſet down by the Evangeliſt, where the Devil ſhewed him all the Kingdoms of the world, and the glory of the ſame, and that to be done (as it is ſaid in Luke) in the twinkling of an eye, doth more agree with a viſion, than with a real action: So far are the very words of Calvin: Which differ not one ſyllable nor five words from that which I had written therein, before I looked for his opinion in the matter. And this, I hope, will be ſufficient to overthrow the aſſertions of them that lay the ground of their Tranſportations and flying in the air hereupon.

He that will ſay, that theſe words, to wit, that Chriſt was taken up, &c. can hardly be applyed to a viſion, let him turn to the Propheſie of Ezekiel, and ſee the ſelf ſame words uſed in a viſion, ſaving that where Chriſt is ſaid to be taken up by the Devil,Ezek 3.12, 14. Ezekiel is taken up, and lifted up, and carryed by the Spirit of God, and yet in a viſion. But they have leſs reaſon that built upon this ſandy rock, the ſupernatural frame of Tranſubſtantiation; as almoſt [Page] all our Witching Writers do. For Sprenger and Inſtitor ſay, that the Devil in the likeneſs of a Falcon caught him up; Danaeus ſaith, it was in the ſimilitude of a man; others ſay, of an Angel painted with wings; others, inviſible; Ergo, the Devil can take (ſay they) what ſhape he liſt.Mal. Malef. But though ſome may cavil upon the Devils transforming of himſelf; yet, that either Devil or Witch can tranſforme or tranſubſtantiate others, there is no title or colour in the Scriptures to help them. If there were authority for it, and that it were paſt all peradventure, lo, what an eaſie matter is it to reſubſtantiate an Aſſe into a Man.J. Bod. lib. de doem 3. cap. 5. In Mal. Malef. For Bodin ſaith, upon the word of Apuleius, that if the Aſſe eat new Roſes, Aniſe, or Bay-leaves out of ſpring-water, it will preſently return him into a Man: Which thing Sprenger ſaith may be done, by waſhing the Aſſe in fair water; yea, he ſheweth an inſtance, where, by drinking of water an Aſſe was turned into a man.

CHAP. VIII.

The Witchmongers objection concerning the hiſtory of Job anſwered.

THeſe Witchmongers, for lack of better arguments, do many times object Job againſt me; although there be never a word in that ſtory which either maketh for them, or againſt me; inſomuch as there is not the name of a Witch mentioned in the whole book. But (I pray you) what Witchmonger now ſeeing one ſo afflicted as Job, would not ſay he were bewitched, as Job never ſaith? For firſt, there came a meſſenger unto him, and ſaid, Job 1.14.15. Thy oxen were plowing, and thy aſſes were feeding in their places; and the Sabeant came violently and took them; yea, they have ſlain thy ſervants with the edge of the ſword, but I only am eſcaped to tell thee. And whileſt he was yet ſpeaking, 16. another came and ſaid, The fire of God is fallen from heaven, and hath burnt up thy ſheep, and thy ſervants, and devoured them, but I only am eſcaped alone to tell thee. 17. And whileſt he was yet ſpeaking, another came, and ſaid, The Chaldeans ſet out their bands, and fell upon thy camels, and have taken them, and have ſlain thy ſervants with the edge of the ſword, but I only am eſcaped alone to tell thee. And whileſt he was yet ſpeaking, 18. came another and ſaid, Thy ſons and thy daughters were eating and drinking wine in their elder brothers houſe, and behold, there came a great wind from beyond the wilderneſs, 19. and ſmote the four corners of the houſe, which fell upon thy children, and they are dead, and I only am eſcaped alone to tell thee. Beſides all this,Job 2.7. He was ſmitten with boiles, from the ſole of his foot to the crown of his head. If any man in theſe dayes called Job, ſhould be by the appointment or hand of God thus handled, as this Job was, I warrant you that all the old Women in the Countrey, would be called Coram nobis; Warrants would be ſent out on every ſide, publick and private inquiry made, what old Women lately reſorted to Jobs houſe, or to any of thoſe places where theſe misfortunes fell. If any poor old Woman had chanced within two or three months to have borrowed a courteſie of ſeaſing, or to have fetcht from thence a pot of milk, or had ſhe required ſome alms, and not obtained it at Jobs hand; there had been argument enough to have brought her to confuſion; and to be more certain to have the right Witch apprehended, figures muſt have been caſt, the ſive and ſhears muſt have been ſet on work; yea rather then the Witch ſhould eſcape, a Conjurer muſt have earned a little money, a circle muſt have been made, and a Devil raiſed to tell the truth; Mother Bungy muſt have been gone unto, and after ſhe had learned her name whom Job moſt ſuſpected, ſhe would have confirmed the ſuſpition with artificial accuſations; in the end, ſome Woman or other muſt have been hanged for it. But as Job ſaid, Dominus dedit; ſo ſaid he not,J. Calvin in Job 1.21. Diabolus vel Lamia, ſed Dominus abſtulit. Which agreeth with the tenor of the text, where it is written, that the Devil at every of Jobs afflictions deſired [Page] God to lay his hand upon him. Inſomuch as Job imputed no part of his calamity unto Devils, Witches, nor yet unto Conjurers, or their Inchanments; as we have learned now to do. Neither ſinned he, or did God any wrong, when he laid it to his charge: but we diſhonor God greatly, when we attribute either the power or propriety of God the creator unto a creature.

J. Calvin in Job 2. Serm 8. Muſcul. in loc. comm. Idem. ibidem. Calvin ſaith, We derogate much from Gods glory and omnipotency, when we ſay, he doth but give Satan leave to do it: which is (ſaith he) to mock Gods juſtice: and ſo fond an aſſertion, that if Aſſes could ſpeak, they would ſpeak more wiſely than ſo: For a temporal judge ſaith not to the hangman, I give thee leave to hang this offender, but commandeth him to do it. But the maintainers of Witches omnipotency, ſay, Do you not ſee how really and palpably the Devil tempted and plagued Job? I anſwer firſt, that there is no corporal or viſible Devil named nor ſeen in any part of that circumſtance; ſecondly, that it was the hand of God that did it: thirdly, that as there is no community between the perſon of a Witch, and the perſon of a devil, ſo was there not any conference or practiſe between them in this caſe.

J. Calvin in his Ser. upon Job.And as touching the communication betwixt God and the Devil, behold what Calvin ſaith, writing or rather preaching of purpoſe upon that place, whereupon they think they have ſo great advantage; When Satan is ſaid to appear before God, it is not done in ſome place certain, but the Scripture ſpeaketh ſo to apply it ſelf to our rudeneſs. Certainly the Devil in this and ſuch like caſes is an inſtrument to work Gods will, and not his own; and therefore it is an ignorant and an ungodly ſaying (as Calvin judgeth it) to affirm, that God doth but permit and ſuffer the Devil: For if Satan were ſo at his own liberty (ſaith he) we ſhould be overwhelmed at a ſudden. And doubtleſs, if he had power to hurt the body, there were no way to reſiſt: for he would come inviſibly upon us, and knock us on the heads; yea he would watch the beſt and diſpatch them, whileſt they were about ſome wicked act. If they ſay, God commandeth him, no body impugneth them; but that God ſhould give him leave, I ſay with Calvin, that the Devil is not in ſuch favour with God, as to obtain any ſuch requeſt at his hands.

J. Calvin in Job 1. Serm. 5.And whereas by our Witchmongers opinions and arguments, the Witch procureth the Devil, and the Devil asketh leave of God to plague whom the Witch is diſpoſed: there is not (as I have ſaid) any ſuch corporal communication between the Devil and a Witch, as Witchmongers imagine. Neither is God moved at all at Satans ſute, who hath no ſuch favour or grace with him, as to obtain any thing at his hands.

Mal. Malef. par. 1. quaeſt. 1. Idem. part. 1. quaeſt. 4.But M. Mal. and his friends deny, that there were any Witches in Jobs time: yea the Witchmongers are content to ſay, that there were none found to exerciſe this art in Chriſts time, from his birth to his death, even by the ſpace of thirty three years. If there had been any (ſay they) they ſhould have been there ſpoken of. As touching the authority of the book of Job, there is no queſtion but that it is very canonical and authentick. Howbeit, many Writers, both of the Jews and others,Note what is ſaid touching the book of Job. are of opinion, that Moſes was the Author of this book; and that he did ſet it as a looking-glaſs before the people: to the intent the children of Abraham (of whoſe race he himſelf came) might know, that God ſhewed favour to others that were not of the ſame line, and be aſhamed of their wickedneſs: ſeeing an uncircumciſed Painime had ſo well demeaned himſelf. Upon which argument Calvin (though he had written upon the ſame) ſaith, that foraſmuch as it is uncertain, whether it were Res geſta or Exempli gratia, we muſt leave it in ſuſpenſe. Nevertheleſs (ſaith he) let us take that which is out of all doubt; namely, that the holy Ghoſt hath indited the book, to the end that the Jews ſhould know that God hath had a people alwayes to ſerve him throughout the World, even of ſuch as were no Jews, nor ſegregated from other nations.

Howbeit, I for my part deny not the verity of the ſtory; though indeed I muſt confeſs, that I think there was no ſuch corporal interlude between God, [Page] the Devil, and Job, as they imagine; neither any ſuch real preſence and communication as the Witchmongers conceive and maintain; who are ſo groſs herein, that they do not only believe, but publiſh ſo palpable adſurdities concerning ſuch real actions betwixt the Devil and man, as a wiſe man would be aſhamed to read, but much more to credit:In legenda aurea. As that S. Dunſtan lead the Devil about the houſe by the noſe with a pair of pinſors or tongs, and made him rore ſo lowd, as the place rung thereof, &c. with a thouſand the like fables; without which neither the art of Popery nor of Witchcraft could ſtand. But you may ſee more of this matter elſewhere, where in few words (which I thought good here to omit, leaſt I ſhould ſeem to uſe too many repetitions) I anſwer effectually to their cavils about this place.

CHAP. IX.

What ſeveral ſorts of Witches are mentioned in the Scriptures, and how the word Witch is there applyed.

BUt what ſorts of Witches ſoever M. Mal. or Bodin ſay there are; Moſes ſpake only of four kinds of impious Coſeners or Witches (whereof our Witchmongers, old women, which dance with the Fairies, &e. are none.) The firſt were Praeſtigiatores Pharaonis, which (as all Divines,1. Praeſtigiatores Pharaonis. both Hebrews and others conclude) were but Coſeners and Juglers, deceiving the Kings eyes with illuſions and ſleights, and making falſe things to appear as true; which nevertheleſs our Witches cannot do. The ſecond is Mecaſapha, 2. Mecaſapha. which is ſhe that deſtroyeth with poyſon. The third are ſuch as uſe ſundry kinds of Divinations, and hereunto pertain theſe words, Kaſam, Onen, Ob, Idoni. 3. Kaſam, Onen, Ob, Idoni. The fourth is Habar, to wit, when Magicians,4. Habar. or rather ſuch as would be reputed cunning therein, mumble certain ſecret words, wherein is thought to be great efficacy.

Theſe are all Coſeners and Abuſers of the people in their ſeveral kinds. But becauſe they are all termed of our tranſlators by the name of Witches in the Bible; therefore the lyes of M. Mal. and Bodin, and all our old Wives tales are applyed unto theſe names, and eaſily believed of the common people, who have never hitherto been inſtructed in the underſtanding of theſe words. In which reſpect, I will (by Gods grace) ſhew you (concerning the ſignification of them) the opinion of the moſt learned in our age; ſpecially of Johannes Wierus; who though he himſelf were ſingularly learned in the tongues, yet for his ſatisfaction and full reſolution in the ſame, he ſent for the judgement of Andraeas Maſſius, the moſt famous Hebrician in the World, and had in it ſuch ſenſe and order, as I mean to ſet down unto you. And yet I give you this note by the way,Note. that Witchcraft or Inchantment is diverſly taken in the Scriptures; ſometimes nothing tending to ſuch end as it is commonly thought to do: For,1 Sam. 15.23. 2 Reg. 9.22. Gal. 3.1. Mat. 2.1. 1 Sam. 15.23. it is all one with Rebellion. Jeſabel for her idolatrous life, is called a Witch. Alſo in the new Teſtament, even S. Paul ſaith, the Galathians are bewitched, becauſe they were ſeduced and led from the true underſtanding of the Scriptures.

Item, ſometimes it is taken in good part, as the Magicians that came to worſhip and offer to Chriſt; and alſo where Daniel is ſaid to be an Inchanter,Daniel 4. yea a principal Inchanter; which title being given him in divers places of that ſtory, he never ſeemed to refuſe or diſlike; but rather intreateth for the pardon and qualification of the rigor towards other Inchanters, which were meer coſeners indeed; as appeareth in the ſecond Chapter of Daniel, Dan. 2.8. where you may ſee that the King eſpyed their fetches.

Sometimes, ſuch are called Conjurers, as being but Rogues, and lewd people,Acts 19. would uſe the name of Jeſus to work miracles, whereby, though they being faithleſs could work nothing; yet is their practice condemned by the name [Page] of Conjuration. Sometimes Juglers are called Witches. Sometimes alſo they are called Sorcerers,Gen. 4.18. Exo. 7.13, &c. Acts 13. Exod. 22. &c. Act. 13. & 19. Cant. 4.9. Deut. 18.2. Jerem. 27. Acts 8. that impugne the Goſpel of Chriſt, and ſeduce others with violent perſwaſions. Sometimes a Murtherer with poyſon, is called a Witch. Sometimes they are ſo termed by the very ſignification of their names; as Elymas, which ſignifies a Sorcerer. Sometimes becauſe they ſtudy curious and vain arts. Sometimes it is taken for wounding or grieving of the heart. Yea the very word Magus, which is Latin for a Magician, is tranſlated a Witch; and yet it was heretofore alwayes taken in the good part. And at this day it is indifferent to ſay in the Engliſh tongue; She is a Witch; or, She is a wiſe Woman.

Sometimes obſervers of Dreams, ſometimes Soothſayers; ſometimes the obſervers of the flying of fowls, of the meeting of toads, the falling of ſalt, &c. are called Witches. Sometimes he or ſhe is called a Witch, that take upon them either for gain or glory, to do miracles; and yet can do nothing. Sometimes they are called Witches in common ſpeech, that are old, lame, curſt, or melancholike, as a nick name. But as for our old Women, that are ſaid to hurt children with their eyes, or Lambs with their looks, or that pull down the Moon out of heaven, or make ſo fooliſh a bargain, or do ſuch homage to the Devil; you ſhall not read in the Bible of any ſuch Witches, or of any ſuch actions imputed to them.

BOOK VI.

[Page]

CHAP. I.

The expoſition of this Hebrew word Chaſaph; wherein is anſwered the Objection contained in Exod. 22. to wit, Thou ſhalt not ſuffer a Witch to live; and of Simon Magus, Acts 8.

CHaſaph, being an Hebrew word, is latined Veneficium, and is in Engliſh Poyſoning, or Witchcraft, if you will ſo have it. The Hebrew ſentence written in Exod. 22. is by the 70 Interpreters tranſlated thus into Greek [...], which in Latin is, Veneficos (ſive) Veneficas non retinebitis in vita; in Engliſh, You ſhall not ſuffer any Poyſoners, or (as it is tranſlated) Witches to live. The which ſentence, Joſephus an Hebrew born, and a man of great eſtimation,Joſeph in Judeorum antiquitat. learning, and fame, interpreteth in this wiſe; Let none of the children of Iſrael have any poyſon that is deadly, or prepared to any hurtful uſe: If any be apprehended with ſuch ſtuffe, let him be put to death, and ſuffer that which he meant to do to them, for whom he prepared it. The Rabbins expoſition agreeth herewithal. Lex Cornelia differeth not from the ſenſe, to wit, that he muſt ſuffer death; which either maketh, ſelleth, or hath any poyſon to the intent to kill any man. This word is found in theſe places following: Exod. 22.18. Deut. 18.10. 2 Sam. 9.22. Dan. 2.2. 2 Chron. 33.6. Eſay. 47.9, 12. Malach. 3.5. Jerem. 27.10. Mich. 5.2. Nah. 3.4. bis. Howbeit, in all our Engliſh tranſlations, Chaſaph is tranſlated, Witchcraft.

And becauſe I will avoid prolixity and contention both at once, I will admit that Veneficae were ſuch Witches, as with their poyſons did much hurt among the children of Iſrael; and I will not deny that there remain ſuch unto this day, bewitching men, and making them believe that by vertue of words, and certain Ceremonies, they bring to paſs ſuch miſchiefs, and intoxications, as they indeed accompliſh by poyſons. And this abuſe in coſenage of people, together with the taking of Gods name in vain, in many places of the Scripture is reproved eſpecially by the name of Witchcraft, even where no poyſons are. According to the ſenſe which St. Paul uſed to the Galathians in theſe words, where he ſheweth plainly, that the true ſignification of Witchcraft is coſenage,Gal. 3.1. O ye fooliſh Galathians (ſaith he) who hath be witched you? to wit, coſened or abuſed you, making you believe a thing which is neither ſo nor ſo! Whereby he meaneth not to ask of them, who hath with Charmes, &c. or with poyſons deprived them of their health, life, cattel, or children, &c. but whom hath abuſed or coſened them, to make them believe lyes. This phraſe is alſo uſed by Job 15.Job 15.12. But that we may be throughly reſolved of the true meaning of this phraſe uſed by Paul, Gal. 3. let us examine the deſcription of a notable Witch, called Simon Magus, made by St. Luke; There was (ſaith he) in the City of Samaria, a certain man called Simon,Act. 8.9. which uſed Witchcraft, and bewitched the people of Samaria, ſaying that he himſelf was ſome great man. I demand, in what other thing here do we ſee any Witchcraft, than that he abuſed the people, making them believe he could work miracles, whereas in truth he could do no ſuch thing; as manifeſtly may appear in the 13 and 19 ver. of the ſame chap. where he wondered at the miracles wrought by [Page] the Apoſtles, and would have purchaſed with mony the power of the holy Ghoſt to work wonders.

It will be ſaid, the people had reaſon to believe him, becauſe it is written, That he of long time had bewitched them with Sorceries. Act. 8.11. But let the bewitched Galathians be a warning both to the bewitched Samaritans, and to all other that are coſened or bewitched through falſe Doctrine, or Legierdemain; leaſt while they attend to ſuch fables and lyes, they be brought into ignorance, and ſo in time be led with them away from God.1 Reg. 8.39. Mat. 9.4, 12, 25, 22. Act. 1.24. & 15.8. Rom. 8.27. Mark 2. Luk. 6.17. & 11.9. John 1. & 2. & 6.13 Apoc. 2. & 3. Luke 11.29. Eccl. 34.5. Lev. 19.31. And finally, let us all abandon ſuch Witches and Coſeners, as with Simon Magus ſet themſelves in the place of God, boaſting that they can do miracles, expound dreams, foretel things to come, raiſe the dead, &c. which are the works of the holy Ghoſt, who only ſeacheth the heart and reins, and only worketh great wonders, which are now ſtayed and accompliſhed in Chriſt, in whom who ſo ſteadfaſtly believeth, ſhall not need to be by ſuch means reſolved or confirmed in his Doctrine and Goſpel: And as for the unfaithful, they ſhall have none other miracle ſhewed unto them, but the ſign of Jonas the Prophet.

And therefore I ſay, whatſoever they be, that with Simon Magus, take upon them to work ſuch Wonders, by Soothſaying, Sorcery, or Witchcraft, are but lyers, deceivers and coſeners, according to Syrachs ſaying, Sorcery, Witchcraft, Soothſaying, and Dreams, 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 Soothſayers: for the eſtimation that was attributed to them, offended God.

CHAP. II.

The place of Deuteronomy expounded,Deut. 8.19, 11. wherein are recited all kind of Witches; alſo their opinions confuted, which hold, that they can work ſuch Miracles as are imputed unto them.

THe greateſt and moſt common objection is, that if there were not ſome, which could work ſuch miraculous or ſupernatural feats, by themſelves, or by their Devils, it ſhould not have been ſaid, Let none be found among you, that maketh his ſon or his daughter to go through the fire, or that uſeth Witchcraft, or is a regarder of times, or a marker of the flying of fowles, or a Sorcerer, or a Charmer, or that counſelleth with Spirits, or a Soothſayer, or that asketh counſel of the dead, or (as ſome tranſlate it) that raiſeth the dead. But as there is no one place in the Scripture that ſaith, they can work Miracles; ſo it ſhall be eaſie to prove, that theſe were all Coſeners, every one abuſing the people in his ſeveral kind; and are accurſed of God. Not that they can do all ſuch things indeed,Iſa. 42.8. Pſal. 24.8, 10. as there is expreſſed; but for that they take upon them to be the mighty power of God, and to do that which is the only work of him, ſeducing the people, and blaſpheming the Name of God, who will not give his glory to any creature, being himſelf the King of Glory and Omnipotency.

Firſt, I ask, What miracle was wrought by their paſſing through the fire? Truly it cannot be proved that any effect followed; but that the people were bewitched, to ſuppoſe their ſins to be purged thereby; as the Spaniards think of ſcourging and whipping themſelves: ſo as Gods power was imputed to that action, and ſo forbidden as an Idolatrous Sorcery. What wonders worketh the regarder of times? What other Devil dealeth he withal, than with the ſpirit of Superſtition? Doth he not deceive himſelf and others, and therefore is worthyly condemned for a Witch? What ſpirit uſeth he, which marketh the flying of Fowls? Nevertheleſs, he is here condemned as a practiſer of Witchcraft, becauſe he coſeneth the people, and taketh upon him to be a Prophet; impiouſly referring Gods certain ordinances to the flittering feathers and [Page] uncertain wayes of a bird? The like effects produceth Sorcery, Charming, conſultation with Spirits, Sooth-ſaying, and conſulting with the dead; in every of the which Gods power is obſcured, his glory defaced, and his commandement infringed.

And to prove that theſe Sooth-ſayers and Witches are but lying mates and coſeners; note theſe words pronounced by God himſelf,Deut. 8.14. Luk. 16.23. Job 14.12. Pſal. 88.10. Deut. 18.11. Luk. 16.29, 31. Luk. 16.22. Joh. 5.21. Hoſ. 6. Act. 17.25, 28. 1 Tim. 6.13 even in the ſelf ſame place to the children of Iſrael. Although the Gentiles ſuffered themſelves to be abuſed, ſo as they gave ear to theſe Sorcerers, &c. he would not ſuffer them ſo but would raiſe them a Prophet, who ſhould ſpeak the truth. As if he ſhould ſay▪ The other are but lying and coſening mates, deceitful and undermining Merchants, whoſe abuſes I will make known to my people. And that every one may be reſolved herein, let the laſt ſentence of this precept be well weighed; to wit, Let none be found among you, that asketh counſel of, or raiſeth the dead.

Firſt, you know the ſouls of the righteous are in the hands of God, and reſting with Lazarus in Abrahams boſome, do ſleep in Jeſus Chriſt. And from that ſleep, man ſhall not be raiſed, till the heavens be no more, according to this of David, Wilt thou ſhew wonders among the dead? Nay, the Lord ſaith, the living ſhall not be taught by the dead, but by the living: As for the unrighteous, they are in hell, where is no redemption; neither is there any paſſage from heaven to earth, but by God and his Angels. As touching the reſurrection and reſtauration of the body, read John 5. and you ſhall manifeſtly ſee, that it is the only work of the Father, who hath given the power thereof to the Son, and to none other, &c. Dominus percutit, & ipſe medetur: Ego occidam, & ego vivefaciam. And in many other places it is written, that God giveth life and being to all. Although Plato, with his Maſter Socrates, the chief pillars of theſe vanities ſay, That one Pamphilus was called up out of hell, who when he came among the people, told many incredible tales concerning infernal actions. But herein I take up the Proverb, Amicus Plato, amicus Socrates, ſed major amica veritas.

So as this laſt precept, or laſt part thereof, extending to that which neither can be done by Witch nor Devil, may well expound the other parts and points thereof. For it is not meant hereby, that they can do ſuch things indeed; but that they make men believe they do them, and thereby coſen the people, and take upon them the office of God, and therewithal alſo blaſpheme his holy name, and take it in vain; as by the words of charmes and conjurations doth appear, which you ſhall ſee, if you look into theſe words Habar and Idoni.

In like manner I ſay you may ſee, that by the prohibition of divination by augury, and of Sooth-ſayings, &c. who are Witches, and can indeed do nothing but lye and coſen the people, the law of God condemneth them not for that they can work miracles, but becauſe they ſay they can do that which pertaineth to God, and for coſenage, &c. Concerning other points of Witch-craft contained therein, and becauſe ſome cannot otherwiſe be ſatisfied,26 quae. 7. non obſer. fact. 1398. act. 17. Auguſt. de ſpirit. & anima. cap. 28. I will alledge under one ſentence, the decretals, the mind of S. Auguſtine, the Aurelian Councel, and the determination of Paris, to wit: Who ſo obſerveth or giveth heed unto Soothſayings, Divinations, Witch-craft, &c. or doth give credit to any ſuch, he renounceth Chriſtianity, and ſhall be counted a Pagan, and an enemy to God; yea, and he erreth both in Faith and Philoſophy. And the Reaſon is therewithal expreſſed in the Canon, to wit, Becauſe hereby is attributed to a creature, that which pertaineth to God only and alone. So as, under this one ſentence [Thou ſhalt not ſuffer a Poyſoner or a Witch to live] is forbidden both murther and Witchcraft; the murther conſiſting in poyſon; the Witchcraft in coſenage or blaſphemy.

CHAP. III.

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That Women have uſed poyſoning in all ages more than Men, and of the inconvenience of poyſoning.

AS Women in all ages have been counted moſt apt to conceive Witchcraft, and the Devils ſpecial inſtruments therein, and the only or chief practiſers thereof: ſo alſo it appeareth, that they have been the firſt inventers, and the greateſt practiſers of poyſoning, and more naturally addicted and given thereunto than men: according to the ſaying of Quintilian, Latrocinium facilius in viro, Plin. lib. 25. c. 2. veneficium in foemina credam: From whom Pliny differeth nothing in opinion, when he ſaith, Scientiam foeminarum in veneficiis praevalere. To be ſhort, Auguſtine, Livy, Valerius, Diodorus, and many other agree, That Women were the firſt inventers and practiſers of the art of poyſoning. As for the reſt of their cunning, in what eſtimation it was had, may appear by theſe verſes of Horace, wherein he doth not only declare the vanity of Witchcraft, but alſo expoundeth the other words, wherewithal we are now in hand.

Somnia, terrores Magicos, miracula, ſagas,

Nocturnos lemures, portenta (que) Theſſala rides.

Theſe dreames and terrors Magical,

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 cunning; marry, herein he comprehendeth not their poyſoning art, which hereby he only ſeemed to think hurtful. Pythagoras and Democritus give us the names of a great many Magical herbes and ſtones, whereof now, both the vertue, and the things themſelves alſo are unknown: as Marmaritin, whereby Spirits might be raiſed: Archimedon, which would make one bewray in his ſleep, all the ſecrets in his heart, Adincantida, Calicia, Mevais, Chirocineta, &c. which had all their ſeveral vertues, or rather poyſons. But all theſe now are worn out of knowledge; marry in their ſtead, we have hogs-turd and chervil, as the only thing whereby our Witches work miracles.

Truly this poyſoning art called Veneficium, of all others is moſt abominable; 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 be preſerved from the hands of the wicked; Children may hereby kill their Parents, the Servant the Maſter, the Wife her Husband, ſo privily, ſo unevitably, and ſo incurably, that of all other it hath been thought the moſt odious kind of murther; according to the ſaying of Ovid:

Ovid Metamo. lib. 1.

— Non hoſpes abhoſpite tutus,

Non ſocer à genero, fratrum quo (que) gratia rara eſt:

Imminet exitio vir conjugis, illa mariti;

Lurida terribiles miſcent aconita novercae;

Filius ante diem patrios inquirit in annos.

Engliſhed by Abraham Fleming:

The travelling gueſt oppreſt,

Doth ſtand in danger of his hoſt,

The hoſt eke of his gueſt:

[Page]The Father of his ſon-in-law,

Yea rare is ſeen to reſt

'Twixt brethren love and amity,

And kindneſs void of ſtrife:

The husband ſeeks the goodwifes death,

And his again the wife.

Ungentle ſtepdames grizly poyſon

temper and do give:

The Son too ſoon doth aske how long

His Father is to live.

The Monk that poyſoned King John, was a right Veneficus, to wit, both a Witch and a Murtherer; for he killed the King with poyſon, and perſwaded the people with lyes, that he had done a good and a meritorious act; and doubtleſs, many were ſo bewitched, as they thought he did very well therein.Aenoid. 4. lib. 4. Antonius Sabellicus writeth of a horrible poyſoning murther, committed by Women at Rome, where were executed (after due conviction) 170 Women at one time; beſides 20 Women of that conſort, who were poyſoned with that poyſon which they had prepared for others.

CHAP. IV.

Of divers poyſoning practices, otherwiſe called Veneficia, committed in Italy, Genua, Millen, Wittenberge, alſo how they were diſcovered and executed.

ANother practice, not unlike to that mentioned in the former Chapter,Venefica in Italy. was done in Caſſalis at Salaſſia in Italy, 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 powder, the poſts and doors of mens houſes; ſo as thereby whole families were poyſoned; and of that ſtuffe they had prepared above 40 crocks for that purpoſe. Herewithal they conveyed inheritances as it pleaſed them, till at length they killed the brother and only ſon 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 pactiſed at Genua, Veneficae in Genua and Millen. and execution was done upon the offenders. At Millen there was another like attempt that took none effect. This art conſiſteth as well in poyſoning of Cattel as Men; and that which is done by poyſons unto Cattel, towards their deſtruction, is as commonly attributed to Witches charmes as the other. And I doubt not, but ſome that would be thought cunning in Incantations, and to do miracles, have experience in this behalf: 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 Wolf 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.Of a Butcher a right Venefical Witch. There was (ſaith he) in the Dukedom of Wittenberge, not far from Tubing, a Butcher, Anno 1564. that bargained with a Town for all their hides which were of ſterven cattel, called in theſe parts Morts. He with poyſon privily killed in great numbers, their bullocks, ſheep, ſwine, &c. and by his bargain of the hides and tallow 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 one rich Butcher.

CHAP. V.

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A great Objection anſwered, concerning this kind of Witchcraft called Veneficium.

IT is objected, That if Veneficium were comprehended under the title of manſlaughter, it had been a vain repetition, and a diſordered courſe undertaken by Moſes to ſet forth a law againſt Veneficas ſeverally. But it might ſuffice to anſwer any reaſonable Chriſtian, that ſuch was the pleaſure of the holy Ghoſt, to inſtitute a particular Article hereof, as of a thing more odious, wicked and dangerous, then any other kind of Muther. But he that ſhall read the law of Moſes, or the Teſtament of Chriſt himſelf, ſhall find this kind of repetition and reiteration of the law moſt common: For, as it is written, Exod. 22.21. Thou ſhalt not grieve nor afflict a ſtranger, for thou was a ſtranger in the land of Aegypt: ſo are the ſame words found repeated in Levit. 19.33. Polling and ſhaving of heads and beards is forbidden in Deut. 27. which was before prohibited in 22. It is written in Exod. 20. Thou ſhalt not ſteal: and it is repeated in Levit. 19. and and in Deut. 5. Murther is generally forbidden in Exod. 20. and likewiſe in 22. and repeated in Numb. 35. But the apteſt example is, that Magick is forbidden in three ſeveral places, to wit, once in Levit. 19. and twice in Levit. 20. For the which a man might as well cavil with the holy Ghoſt, as for the other.

CHAP. VI.

In what kind of confections that Witchcraft which is called Veneficium, conſiſteth: of Love-cups, and the ſame confuted by Poets.

AS touching this kind of Witchcraft, the principal part thereof conſiſteth in certain confections prepared by lewd people to procure love; which indeed are meer poyſons, bereaving ſome of the benefit of the brain, and ſo of the ſenſe and underſtanding of the mind. And from ſome it taketh away life, and that is more common then the other. Theſe be called Philtra, or Pocula amatoria, or Venenoſa pocula, or Hippomanes, which bad and blind Phyſitians rather practiſe, than Witches or Conjurers, &c. But of what value theſe bables are, towards the end why they are provided, may appear by the opinions of Poets themſelves, from whence was derived the eſtimation of that ſtuffe. And firſt you ſhall hear what Ovid ſaith, who wrote of the very art of love, and that ſo cunningly and feelingly, that he is reputed the ſpecial doctor in that ſcience.

Ovid lib. 2. de arte amandi.

Fallitur Aemonias ſi quis decurrit ad artes,

Dat (que) quod à teneri fronte revellet equi.

Non facient ut vivat amor Medeides herbae,

Miſta (que) cum Magicis merſae venena ſonis.

Phaſias Aeſonidem, Circe tenuiſſet Ulyſſem,

Si modo ſervari carmine poſſet amor:

Nec data profuerint pallentia philtra puellis,

Philtra nocent animis, vim (que) furoris habent.

Engliſhed by Abraham Fleming:

Who ſo doth run to Hamon arts,

I dub him for a dolt,

And giveth that which he doth pluck

from forehead of a colt:

Medias herbs will not procure

that love ſhall laſting live,

[Page]Nor ſteeped poyſon mixt with Magick

charmes the ſame can give.

The Witch Medea had full faſt

held Jaſon for her own:

So had the grand Witch Circe too

Ulyſſes, if alone

With Charmes maintain'd and kept might be

the love of twain in one.

No ſlibberſawces given to Maids,

Philtra, ſlibberſawces to procure love.

to make them pale and wan,

Will help: ſuch ſlibberſawces marre

the minds of maid and man,

And have in them a furious force

of Phrenſie now and than.

Viderit Aemoniae ſi quis mala pdula terrae,

Ovid. lib. de remedio amoris. 1.

Et magicas artes poſſe juvare putat.

Engliſh by Abraham Flemming:

If any think that evil herbs

in Haeman land which be,

Or Witchcraft able is to help,

let him make proof and ſee.

Theſe Verſes precedent do ſhew, that Ovid knew that thoſe beggerly Sorceries might rather kill one, or make him ſtark mad, than do him good towards the attainment of his pleaſure of love; and therefore he giveth his counſel to them that are amorous in ſuch hot manner, that either they muſt enjoy their love, or elſe needs dye; ſaying,

Sit procul omne nefas, ut ameris amabilis eſto.

Farre off be all unlawful means,

thou amiable be,

Loving I mean, that ſhe with love

may quit the love of thee.

CHAP. VII.

It is proved by more credible writers, that Love-cups rather ingender death through venom, than love by art: and with what toyes they deſtroy cattel, and procure love.

BUt becauſe there is no hold nor truſt to theſe Poets, who ſay and unſay, dallying with theſe cauſes; ſo as indeed the wife may perceive they have them in deriſion: let us ſee what other graver Authors ſpeak hereof. Euſebius Caeſarienſis writeth, that the Poet Lucretius was killed with one of thoſe lovers poyſoned cups.Hieron. in Ruff. Plin. lib. 25. c. 3. Joſeph lib. 11. de Judaeorum antiquit. Ariſtot. lib. 8. de natura animal. cap. 24. Jo. Wier. de nef. cap. 40. Hierom reporteth that one Livia herewith killed her husband, whom ſhe too much hated; and Lucilla killed hers, whom ſhe too much loved, Calliſthenes killed Lucius Lucullus the Emperour with a love-pot, as Plutarch and Cornelius Nepos ſay. Pliny and Joſephus report, that Caeſonia killed her husband Caligula amatorio poculo, with a Lovers-cup, which was indeed ſtark poyſon. Ariſtotle ſaith, That all which is believed touching the efficacy of theſe matters, is lyes and old wives tales. He that will read more arguments and hiſtories concerning theſe poyſons, let him look in J. Wier. de Veneficiis.

[Page] Toyes to mock Apes.The toyes, which are ſaid to procure love, and are exhibited in their poyſon loving cups, are theſe; the hair growing in the nethermoſt part of a Wolves tail, a Wolves yard, a little fiſh called Remora, the brain of a Cat, of a Newt, or of a Lizzard; the bone of a green Frog, the fleſh thereof being conſumed with Piſmires or Ants, the left bone whereof ingendreth (as they ſay) love, the bone on the right ſide, hate. Alſo it is ſaid, that a frog bones, the fleſh being eaten off round about with Ants, whereof ſome will ſwim, and ſome will ſink: thoſe that ſink, being hanged up with a white linnen cloth, ingender love; but if a man be touched therewith, hate is bred thereby. Another experiment is thereof, with young Swallows, whereof one brood or neſt being taken and buryed in a crock under the ground, till they be ſtarved up, they that be ſound open-mouthed, ſerve to engender love; they whoſe mouths are ſhut, ſerve to procure hate. Beſides theſe, many other follies there be to this purpoſe propoſed to the ſimple, as namely, the garments of the dead, candles that burn before a dead corps, and needles wherewith dead bodies are ſown or ſockt into their ſheets; and divers other things, which for the reverence of the Reader, and in reſpect of the unclean ſpeech to be uſed in the deſcription thereof, I omit; which (if you read Dioſcorides, Dioſcorid. de materia medicin. L. Vairus de faſcin. lib. 2. cap. 11. propt finem. or divers other learned Phyſicians) you may ſee at large. In the mean while, he that deſireth to ſee more experiments concerning this matter, let him read Leonardus Vairus de faſcin. now this preſent year 1583. newly publiſhed; wherein (with an inceſtuous mouth) he affirmeth directly, that Chriſt and his Apoſtles were Venefici; very fondly proſecuting that argument, and with as much Popiſh folly as may be; labouring to prove it lawful to charm and inchant Vermine, &c.

CHAP. VIII.

Jolin Bodin triumphing againſt John Wier, is overtaken with falſe Greek, and falſe interpretation thereof.

J. Bodin. MOnſieur Bodin triumpeth over Doctor Wier herein, pronouncing a heavy ſentence upon him, becauſe he referreth this word to Poyſon. But he reigneth or rather rideth over him much more for ſpeaking falſe Greek; affirming that he calleth Veneficos [...], which is as true as the reſt of the reports and fables of Witches miracles contained in his book of Deviliſh deviſes: For in truth he hath no ſuch word, but ſaith they are called [...], whereas he ſhould have ſaid [...] the true accent being omitted, and [...] being enterpoſed, which ſhould have been left out; which is nothing to the ſubſtance of the matter, but muſt needs be the Printers fault.

But Bodin reaſoneth in this wife, [...] is ſometimes put for Magos or Praeſ [...]igiutores: Ergo, in the tranſlation of the Septuagint, it is ſo to be taken. Wherein he manifeſteth his bad Logick, more then the others ill Greek: For it is well known to the learned in this tongue, that the uſual and proper ſignification of this word, with all its derivations and compounds, doth ſignifie Venificos, Poyſoners by Medicine. Which when it is moſt uſual and proper, why ſhould the Tranſlators take it in a ſignification leſs uſual, and nothing proper? Thus therefore he reaſoneth and concludeth with his new-found Logick, and old found Greek: Sometimes it ſignifieth ſo, though unproperly, or rather Metaphorically: Ergo, in that place it is ſo to be taken, when another fitter word might have been uſed: Which argument being vain, agreeth well with his other vain actions. The Septuagint had been very deſtitute of words, found for this purpoſe. But if no proper word could have been found where they have occaſion to ſpeak of Witchcraft in their Tranſlations, they uſe Magian, Maggagian, &c. and therefore belike they ſee ſome difference betwixt them and the other, and knew ſome cauſe that moved them to uſe the word [...], Veneficium.

BOOK VII.

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CHAP. I.

Of the Hebrew 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.

THis word Ob, is tranſlated Pytho, or Pythonicus ſpiritus; Deut. 18. Iſa. 19. 1 Sam. 28. 2 Reg. 23. &c. ſometime, though unproperly, Magus, as 2 Sam. 23. But Ob ſignifieth moſt properly a Bottle, and is uſed in this place, becauſe the Pythoniſts ſpake hollow, as in the bottom of their bellies; whereby they are aptly in Latin called Ventriloqui; of which ſort was Elizabeth Barton, The holy maid of Kent a Ventiloqua. the holy maid of Kent, &c. Theſe are ſuch as take upon them to give Oracles, to tell where things loſt are become; and finally, to appeach others of miſchiefs, which they themſelves moſt commonly have brought to paſs; whereby many times they overthrow the good fame of honeſt Women, and of ſuch others of their neighbours, with whom they are diſpleaſed. For trial hereof, letting paſs a hundred coſenages that I could recite at this time: I will begin with a true ſtory of a Wench, practiſing her Diabolical Witchcraft and Ventriloquie, Anno 1574. at Weſtwell in Kent, within ſix miles where I dwell, taken and noted by two Miniſters and Preachers of Gods Word, four ſubſtantial Yeomen, and three Women of good fame and reputation, whoſe names are after written.

Mildred the baſe daughter of Alice Norrington, Anno Do 1574. Octob. 13. Confer this ſtory with the Woman of Endor, 1 Sam. 18. and ſee whether the ſame might not be accompliſhed by this deviſe. and now ſervant to William Spooner of Weſtwell in the County of Kent, being of the age of ſeventeen years, was poſſeſſed with Satan in the night and day aforeſaid: About two of the clock in the afternoon of the ſame day, there came to the ſame Spooners houſe, Roger Newman Miniſter of Weſtwell, John Brainford Miniſter of Kinington, with others whoſe names are underwritten, who made their Prayers unto God, to aſſiſt them in that needful caſe; and then commanded Satan in the name of the Eternal God, and of his Son Jeſus Chriſt, to ſpeak with ſuch a voice as they might underſtand, and to declare from whence he came. But he would not ſpeak, but roared and cryed mightily: And though we did command him many times, in the name of God, and of his Son Jeſus Chriſt, and in his mighty power to ſpeak, yet he would not; until he had gone through all his delayes, as roaring, crying, ſtriving, and gnaſhing of teeth, and otherwiſe with mowing, and other terrible countenances, and was ſo ſtrong in the maid, that four men could ſcarce hold her down. And this continued by the ſpace almoſt of two hours: So ſometimes we charged him earneſtly to ſpeak, and again praying unto GOD that he would aſſiſt us: at the laſt, he ſpake, but very ſtrangely, and that was thus, He comes, he comes; and that oftentimes he repeated; and, He goes, he goes; and then we charged him to tell us who ſent him? And he ſaid, I lay in her way like a log, and I made her run like fire, but I could not hurt her: And why ſo? ſaid we: Becauſe God kept her, ſaid he: When cameſt thou to her? ſaid we: To night in her bed, ſaid he: Then we charged him, as before, to tell what he was, and who ſent him, and what his name was: At firſt he ſaid, The Devil, [Page] the Devil: Then we charged him as before: Then he roared and cryed as before, and ſpake terrible words; I will kill her, I will kill her, I will tear her in pieces, I will tear her in pieces. We ſaid, Thou ſhalt not hurt her: He ſaid, I will kill you all: We ſaid, Thou ſhalt hurt done of us all. Then we charged him as before: Then he ſaid, You will give me no reſt: We ſaid, Thou ſhalt have none here, for thou muſt have no reſt within the ſervants of God; but tell us in the name of God what thou art, and who ſent thee? Then he ſaid, He would tear her in pieces: We ſaid, Thou ſhalt not hurt her: Then he ſaid again, He would kill us all: We ſaid again, Thou ſhalt hurt none of us all, for we are the ſervants of God; and we charged him as before: And he ſaid again, Will you give me no reſt? We ſaid, Thou ſhalt have none here, neither ſhalt thou reſt in her, for thou haſt no right in her, ſith Jeſus Chriſt hath redeemed her with his blood, and ſhe belongeth to him, and therefore tell us thy name and who ſent thee? He ſaid, his name was Satan: We ſaid, Who ſent thee? He ſaid, Old Alice, old Alice: Which old Alice? ſaid we: Old Alice, ſaid he: Where dwelleth ſhe? ſaid we: In Weſtwel-ſtreet, ſaid he: We ſaid, How long haſt thou been with her? Theſe twenty years, ſaid he. We asked him where ſhe did keep him? In two bottels, ſaid he: Where be they? ſaid we: In the backſide of her houſe, ſaid he: In what place? ſaid we: Under the wall, ſaid he: Where is the other? In Kenington: In what place? ſaid we: In the ground, ſaid he. Then we asked him, What ſhe did give him: He ſaid, Her will, her will: What did ſhe bid thee do? ſaid we: He ſaid, Kill her maid: Wherefore did ſhe bid thee kill her? ſaid we: Becauſe ſhe did not love her, ſaid he: We ſaid, How long is it ago, ſince ſhe ſent thee to her? More than a year, ſaid he: Where was that? ſaid we: At her Maſters, ſaid he: Which Maſters? ſaid we: At her Maſter Brainfords at Kinington, ſaid he: How oft wert thou there? ſaid we: Many times, ſaid he: Where firſt? ſaid we? In the garden, ſaid he: Where the ſecond time? In the hall: Where the third time? In her bed: Where the fourth time? In the field: Where the fifth time? In the Court: Where the ſixth time? In the water, where I caſt her into the mote: Where the ſeventh time? In her bed. We asked him again, Where elſe? He ſaid, in Weſtwell: Where there? ſaid we: In the Vicarige, ſaid he: Where there? In the loft: How cameſt thou to her? ſaid we: In the likeneſs of two birds, ſaid he: Who ſent thee to that place? ſaid we: Old Alice, ſaid he: What other Spirits were with thee there? ſaid we: My ſervant, ſaid he: What is his name? ſaid we: He ſaid, Little Devil: What is thy name? ſaid we? Satan, ſaid he: What doth old Alice call thee? ſaid we: Partner, ſaid he: What doth ſhe give thee? ſaid we: Her will, ſaid he: How many haſt thou killed for her? ſaid we: Three, ſaid he: Who are they? ſaid we: A man and his child, ſaid he: What were their names? ſaid we: The childs name was Edward, ſaid he: What more then Edward? ſaid we: Edward Ager, ſaid he: What was the mans name? ſaid we: Richard, ſaid he: What more? ſaid we: Richard Ager, ſaid he: Where dwelt the man and the child? ſaid we: At Dig, at Dig, ſaid he: This Richard Agar of Dig, was a Gentleman of forty pounds land by the year, a very honeſt man, but would often ſay, he was bewitched, and languiſhed long before he dyed: Whom elſe haſt thou killed for her? ſaid we: Woltons wife, ſaid he: Where did ſhe dwel? In Weſtwell, ſaid he: What elſe haſt thou done for her? ſaid we: What ſhe would have me, ſaid he: What is that? ſaid we: To fetch her meat, drink, and corn, ſaid he: Where hadſt thou it? ſaid we: In every houſe, ſaid he: Name the houſes, ſaid we: At Petmans, at Farmes, at Millens, at Fullers, and in every houſe. After this, we commanded Satan in the name of Jeſus Chriſt to depart from her, and never to trouble her any more, nor any man elſe: Then he ſaid, He would go, he would go; but he went not: Then we commanded him as before with ſome more words. Then he ſaid, I go, I go; and ſo he departed. Then ſaid the maid, He is gone, Lord have mercy upon me, for he would have killed me. And then we kneeled down and gave God thanks, with the maiden; praying that God would keep her from Satans power, and aſſiſt her with his [Page] grace. And noting this in a piece of paper, we departed. Satans voice did differ much from the maids voice, and all that he ſpake, was in his own name: Subſcribed thus:

Witneſſes to this, that heard and ſaw this whole matter, as followeth:

Roger Newman, Vicar of Weſtwell.

John Brainford Vicar of Kenington.

Thomas Taylor.

Henry Taylors Wife.

John Taylor.

Thomas Frenchborne Wife.

William Spooner.

John Frenchborne and his wife.

CHAP. II.

How the lewd practice of the Pythoniſt of Weſtwell came to light, and by whom ſhe was examined; and that all her Diabolical ſpeech was but Ventriloquie and plain couſenage, which is proved by her own confeſſion.

IT is written, That in the latter dayes there ſhall be ſhewed ſtrange illuſions, Mat. 24.24. &c. inſomuch as (if it were poſſible) the very elect ſhall be deceived: Howbeit, St. Paul ſaith, There ſhall be lying and falſe Wonders. Nevertheleſs, this ſentence, and ſuch like, have been often laid in my diſh, and are urged by divers writers, to approve the miraculous working of Witches, whereof I will treat more largely in another place: Howbeit, by the way, I muſt confeſs, that I take that ſentence to be ſpoken of Antichriſt, to wit, the Pope; who miraculouſly, contrary to Nature, Philoſophy, and all Divinity, being of birth and calling baſe; in learning groſs; in valure, beauty, or activity moſt commonly a very lubber, hath placed himſelf in the moſt lofty and delicate ſeat, putting almoſt all Chriſtian Princes heads not only under his girdle, but under his foot, &c.

Surely, the tragedy of this Pythoniſt is not inferiour to a thouſand ſtories, which will hardly be blotted out of the memory and credit either of the common people, or elſe of the learned. How hardly will this ſtory ſuffer diſcredit, having teſtimony of ſuch authority? How could Mother Alice eſcape condemnation and hanging, being arraigned upon this evidence: when a poor Woman hath been caſt away, upon a coſening Oracle, or rather a falſe lye, deviſed by Feats the Jugler, through the malicious inſtigation of ſome of her adverſaries?

But how cunningly ſoever this laſt cited Certificate be penned,The Ventriloqua of Weſtwel diſcovered. or what ſhew ſoever it carryeth of truth and plain dealing, there may be found contained therein matter enough to detect the coſening knavery thereof; and yet divers have been deeply deceived therewith, and can hardly be removed from the credit thereof, and without great diſdain cannot endure to hear the reproof thereof. And know you this by the way, that heretofore Robin Goodfellow, and Hobgoblin, were as terrible, and alſo as credible to the people, as Hags and Witches be now; and in time to come, a Witch will be as much derided and condemned, and as plainly perceived, as the illuſion and knavery of Robin Goodfellow. And in truth, they that maintain walking ſpirits, with their transformation, &c. have no reaſon to deny Robin Goodfellow, upon whom there have gone as many and as credible tales, as upon Witches; ſaving that it hath not pleaſed the tranſlators of the Bible, to call Spirits, by the name of Robin Goodfellow, as they have termed Diviners, Soothſayers, Priſoners, and Coſeners by the name of Witches.

[Page]But to make ſhort work with the confutation of this baſtardly queans enterpriſe, and coſenage; you ſhall undeſtand, that upon the bruit of her divinity and miraculous trances, ſhe was convented before M. Thomas Wotton of Bocton Malherbe, a man of great worſhip and wiſdom, and for deciding and ordering of matters in this Common-wealth, of rare and ſingular dexterity; through whoſe diſcreet handling of the matter, with the aſſiſtance and aid of M. George Darrel, Eſq being alſo a right good and diſcreet Juſtice of the ſame limit, the fraud was found,The Pythoniſt of Weſtwel convicted by her own confeſſion. and the coſenage confeſſed, and ſhe received condigne puniſhment: Neither was her confeſſion won, according to the form of the Spaniſh Inquiſition, to wit, through extremity of tortures, nor yet by guile or flattery, nor by preſumptions; but through wiſe and perfect tryal of every circumſtance the illuſion was manifeſtly diſcloſed: not ſo (I ſay) as Witches are commonly convinced and condemned; to wit, through malicious accuſations, by gueſſes, preſumptions, and extorted confeſſions, contrary to ſenſe and poſſibility, and for ſuch actions as they can ſhew no tryal nor example before the wiſe, either by direct or indirect means; but after her due tryal, ſhe ſhewed her feats, illuſions, and trances, with the reſidue of all her miraculous works, in the preſence of divers Gentlemen and Gentlewomen of great worſhip and credit, at Bocton Malherbe, in the houſe of the ſaid Mr. Wotton. Now compare this wench with the Witch of Endor, and you ſhall ſee that both the coſenages may be done by one art.

CHAP. III. Bodins ſtuffe concerning the Pythoniſt

of Endor, with a true ſtory of a counterfeit Dutch-man.

J. Bodin lib. de daemon. 3 cap. 2.UPon the like tales both Bodin built his doctrin, calling them Atheiſts that will not believe him, adding to this kind of Witchcraft, the miraculous works of divers maidens, that would ſpue pins, clowts, &c. as one Agnes Brigs, and Rachel Pinder of London did, till the miracles were detected, and they ſet to open penance. Others he citeth of that ſort, the which were bound by Devils with garters, or ſome ſuch like ſtuffe to poſts, &c. with knots that could not be undone, which is an Aegyptians jugling or coſening feat. And of ſuch fooliſh lyes joyned with bawdy tales, his whole book conſiſteth; wherein I warrant you there are no fewer then two hundred fables, and as many impoſſibilities. And as theſe two Wenches, with the Maiden of Weſtwell, were detected of coſenage; ſo likewiſe a Dutch-man at Maidſtone, long after he had accompliſhed ſuch knaveries, to the aſtoniſhment of a great number of good men, was revealed to be a coſening knave; although his miracles were imprinted and publiſhed at London, Anno 1572. with this title before the book, as followeth.

A very wonderful and ſtrange Miracle of God ſhewed upon a Dutch-man of the age of 23 years, which was poſſeſſed of ten Devils, and was by Gods mighty providence diſpoſſeſſed of them again, the 27 of January laſt paſt, 1572.

Unto this the Maior of Maidſtone, with divers of his Brethren ſubſcribed, chiefly by the perſwaſion of Nicaſius Vander-Sceure, the Miniſter of the Dutch-Church there, John Stikelbow, whom (as it is there ſaid) God made the inſtrument to caſt out the Devils, and four other credible perſons of the Dutch-Church. The hiſtory is ſo ſtrange, and ſo cunningly performed, that had not his knavery afterwards brought him into ſuſpicion, he ſhould have gone away unſuſpected of this fraud. A great many other ſuch miracles have been lately Printed, whereof divers have been bewrayed; all the reſidue doubtleſs, if [Page] tryal had been made, would have been found like unto theſe. But ſome are more finely handled then otherſome. Some have more advantage by the ſimplicity of the audience; ſome by the majeſty and countenance of the confederates: as namely, that coſening of the holy Maid of Kent. Some eſcape utterly unſuſpected. Some are prevented by death, ſo as that way their examination is untaken. Some are weakly examined: but the moſt part are ſo reverenced, as they which ſuſpect them, are rather called to their anſwers, then the others.

CHAP. IV.

Of the great Oracle of Apollo the Pythoniſt, and how men of all ſorts have been deceived, and that even the Apoſtles have miſtaken the nature of Spirits, with an unanſwerable argument, that Spirits can take no ſhapes.

WIth this kind of Witchcraft, Apollo and his Oracles abuſed and coſened the whole World: which Idol was ſo famous, that I need not ſtand long in the deſcription thereof. The Princes and Monarchs of the earth repoſed no ſmall confidence therein: the Prieſts, which lived thereupon, were ſo cunning, as they alſo overtook almoſt all the godly and learned men of that age; partly with their doubtful anſwers, as that which was made unto Pyrrhus, in theſe words, Aio te Aeacida Romanos vincere poſſe; The Amphibologies of Oracles. and to Croeſus his Ambaſſadors, in theſe words, Si Croeſus arma Perſis inferat, magnum Imperium evertet; and otherwiſe thus, Croeſus Halin penetrans, magnam ſubvertet opum vim: or thus, Croeſus perdet Halin, tranſgreſſus plurima regna, &c. partly through confederacy, whereby they knew mens errands ere they came; and partly by cunning, as promiſing victory upon the ſacrificing of ſome perſon of ſuch account, as victory ſhould rather be neglected, then the murther accompliſhed. And if it were, yet ſhould there be ſuch conditions annexed thereunto,The ſubtilty of our Oracles. as alwayes remained unto them a ſtarting hole, and matter enough to cavil upon, as that the party ſacrificed muſt be a Virgin, no baſtard, &c. Furthermore, of two things only propoſed, and where yea or nay only doth anſwer the queſtion, it is an even lay, that an Idiot ſhall conjecture right: So as, if things fell out contrary, the fault was alwayes in the Interpreter, and not in the Oracle or the Prophet. But what marvel (I ſay) though the multitude and common people have been abuſed herein, ſince Lawyers, Philoſophers, Phyſitians, Aſtronomers, Divines, General Councels, and Princes, have with great negligence and ignorance been deceived and ſeduced hereby, as ſwallowing up and devouring an inveterate opinion, received of their elders, without due examination of the circumſtance?

Howbeit, the godly and learned Fathers (as it appeareth) have alwayes had a ſpecial care and reſpect, that they attributed not unto God ſuch deviliſh devices; but referred them to him who indeed is the inventer and author, though not the perſonal executioner, in manner and form as they ſuppoſed: ſo as the matter of faith was not thereby by them impeached. But who can aſſure himſelf not to be deceived in matters concerning Spirits, when the Apoſtles themſelves were ſo far from knowing them, as even after the Reſurrection of Chriſt,John 20.9. having heard him preach and expound the Scriptures, all his life time, they ſhewed themſelves not only ignorant therein, but alſo to have miſconceived thereof? Did not the Apoſtle Thomas think that Chriſt himſelf himſelf had been a Spirit, until Chriſt told him plainly, that a Spirit was no ſuch creature as had fleſh and bones, the which (he ſaid) Thomas might ſee to be in him? And for the further certifying and ſatisfying of his mind, he commended unto him his hands to be ſeen, and his ſides to be felt. Thomas, if the anſwer be true that ſome make hereunto, to wit, that Spirits take formes and ſhapes of bodies at their pleaſure, might have anſwered Chriſt, and remaining unſatisfied might have ſaid, Oh Sir, what do you tell [Page] me that Spirits have no fleſh and bones? Why they can take ſhapes and formes, and ſo perchance have you done. Which argument all the Witchmongers in the World ſhall never he able to anſwer.

Some of them that maintain the Creation, the Transformation, the Tranſportation, and Tranſubſtantiation of Witches, object that Spirits are not palpable, though viſible, and anſwer the place by me before cited: ſo as the feeling and not the ſeeing ſhould ſatisfie Thomas. But he that ſhall well weigh the text and the circumſtances thereof, ſhall perceive, that the fault of Thomas his incredulity was ſecondly bewrayed, and condemned, in that he would not truſt his own eyes, nor the view taken by his fellow-Apoſtles, who might have been thought too credulous in this caſe,John 20.29. if Spirits could take ſhapes at their pleaſure. Jeſus ſaith to him, becauſe thou haſt ſeen (and not, becauſe thou haſt felt) thou believeſt. Item, he ſaith, Bleſſed are they that believe and ſee not, (and not, they that believe and feel not.) Whereby he noteth, that our corporal eyes may diſcern betwixt a Spirit and a natural body; reproving him, becauſe he ſo much relyed upon his external ſenſes, in caſes where faith ſhould have prevailed; and here, in a matter of faith revealed in the Word, would not credit the miracle which was exhibited unto him in a moſt natural and ſenſible ſort.

Eraſ. fol. 62.Howbeit, Eraſtus ſaith, and ſo doth Hyperius, Hemingius, Danaeus, M. Mal. Bodin, &c. that evil Spirits eat, drink, and keep company with men, and that they can take palpable formes of bodies, producing examples thereof, to wit, Spectrum Germanicum ſeu Auguſtanum, and the Angel whoſe feet Lot waſhed; as though becauſe God can indue his Meſſengers with bodies at his pleaſure, therefore the Devil and every Spirit can do the like. How the eleven Apoſtles were in this caſe deceived,Luke 24.37. Mark 16.14 Mat. 14.26. Chap. 20. & 16.11. appeareth in Luke 24. and in Mark 16. and alſo in Matth. 14. where the Apoſtles and Diſciples were all deceived, taking Chriſt to be a Spirit, when he walked on the Sea. And why might not they be deceived herein, as well as in that they thought Chriſt had ſpoken of a temporal Kingdom, when he preached of the Kingdom of Heaven? Which thing they alſo much miſconceived; as likewiſe when he did bid them beware of the leaven of the Phariſees, they underſtood that he ſpake of material bread.

CHAP. V.

Why Apollo was called Pytho, whereof thoſe Witches were called Pythoniſts: Gregory his Letter to the Devil.

BUt to return to our Oracle of Apollo at Delphos, who was called Pytho, for that Apollo ſlue a Serpent ſo called, whereof the Pythoniſts take their name: I pray you conſider well of this tale, which I will truly rehearſe out of the Eccleſiaſtical hiſtory,Euſeb. lib. 7. cap. 25. written by Euſebius, wherein you ſhall ſee the abſurdity of the opinion, the coſenages of theſe Oracles, and the deceived mind or vain opinion of ſo great a Doctor bewrayed and deciphered altogether as followeth.

Gregory Neocaeſarienſis in his journey and way to paſs over the Alpes, came to the Temple of Apollo; where Apollo's Prieſt living richly upon the revenues and benefit proceeding from that Idol, did give great entertainment unto Gregory, and made him good chear: But after Gregory was gone, Apollo waxed dumb, ſo as the Prieſts gains decayed; for the Idol growing into contempt, the Pilgrimage ceaſed. The Spirit taking compaſſion on the Prieſts caſe, and upon his grief of mind in this behalf, appeared unto him, and told him flatly, that his late gueſt Gregory was the cauſe of all his miſery: For (ſaith the Devil) he hath baniſhed me, ſo that I cannot return without a ſpecial licenſe or paſport from him. It was no need to bid the Prieſt make haſte, for immediately he took poſt-horſe, and galloped after Gregory, till at length he overtook him, and then expoſtulated with him for his diſcourteſie proffered in recompence [Page] of his good chear; and ſaid, that if he would not be ſo good unto him, as to write his Letter to the Devil in his behalf, he ſhould be utterly undone: To be ſhort, his importunity was ſuch, that he obtained of Gregory his Letter to the Devil, who wrote unto him in manner and form following, word for word, Permitto tibi redire in locum tuum, & agere qua conſueviſti: which is in Engliſh, I am content thou return into thy place, and do as thou waſt wont. Immediately upon the receipt of this Letter, the Idol ſpake as before. And here is to be noted,Note the coſenage of Oracles. that as well in this, as in the execution of all their other Oracles and Coſenages, the anſwers were never given Ex tempore, or in that day wherein the queſtion was demanded; becauſe, forſooth, they expected a Viſion (as they ſaid) to be given the night following, whereby the coſenage might the more eaſily be wrought.

CHAP. VI.

Apollo, who was called Pytho, compared to the Rood of Grace: Gregories Letter to the Devil confuted.

WHat need many words to confute this fable? For if Gregory had been an honeſt man, he would never have willingly permitted, that the people ſhould have been further Coſened with ſuch a lying ſpirit; or if he had been half ſo holy as Euſebius maketh him, he would not have conſented or yielded to ſo lewd a requeſt of the Prieſt, nor have written ſuch an impious Letter, no not though good might have come thereof: And therefore as well by the impoſſibility and folly contained therein, as of the impiety (whereof I dare excuſe Gregory) you may perceive it to be a lye. Me thinks they which ſtill maintain that the Devil made anſwer in the Idol of Apollo, &c. may have ſufficient perſwaſion to revoke their erroneous opinions, in that it appeareth in record, that ſuch men as were skilful in Augury, did take upon them to give Oracles at Delphos in the place of Apollo; of which number Tiſanius the ſon of Antiochus was one: But vain is the anſwer of Idols. Our Rood of grace, Zach. 10. with the help of little S. Rumbal, was not inferior to the Idol of Apollo; for theſe could not work eternal miracles, but manifeſt the internal thoughts of the heart, I believe with more lively ſhew, both of humanity and alſo of Divinity, then the other. As, if you read M. Lamberts book of the perambulation of Kent, it ſhall partly appear.W. Lambert in titulo Boxley. But if you talk with them that have been beholders thereof, you will be ſatisfied herein. And yet in the blind time of Popery, no man might under pain or damnation, nor without danger of death, ſuſpect the fraud. Nay, what Papiſts will yet confeſs they were Idols, though the wiers that made their eyes gogle, the pins that faſtened them to the poſts to make them ſeem heavy, were ſeen and burnt together with the Images themſelves, the knavery of the Prieſts bewrayed, and every circumſtance thereof detected and manifeſted?

CHAP. VII.

How divers great Clerks and good Authors have been 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.

PLutarch, Livy, and Valerius Maximus, with many other grave Authors, being abuſed with falſe reports, write, that in times paſt beaſts ſpake, and that Images could have ſpoken and wept, and did let fall drops of blood, yea and could walk from place to place; which they ſay was done by procreation of ſpirits. But I rather think with Ariſtotle, that it was brought to paſs, Hominum & ſacerdotum deceptionibus, to wit, by the coſening art of crafty Knaves and Prieſts. And therefore let us follow Iſaiah's advice, who ſaith, When they ſhall ſay unto you, Iſa. 8.19. [Page] enquire of them that have a ſpirit of Divination, and at the Soothſayers, which whiſper and mumble in your ears to deceive you, &c. enquire at your own God, &c. And ſo let us do. And here you ſee they are ſuch as run into corners, and coſen the people with lies, &c. for if they could do as they ſay, they could not aptly be called lyers, neither need they to go into corners to whiſper, &c.

CHAP. VIII.

Of the Witch of Endor, and whether ſhe accompliſhed the raiſing of Samuel truly, or by deceipt; the opinion of ſome Divines hereupon.

1 Sam. 28.THe Woman of Endor is compriſed under this word Ob; for ſhe is called Pythoniſſa. It is written in 1 Sam. 28. that ſhe raiſed up Samuel from death; and the other words of the text are ſtrongly placed, to inforce his very reſurrection. The mind and opinion of Jeſus Sirach evidently appeareth to be, that Samuel in perſon was raiſed out from his grave, as if you read Eccl. 46.19, 20. you ſhall plainly perceive. Howbeit, he diſputeth not there, whether the ſtory be true or falſe, but only citeth certain verſes of 1 Sam. 28. ſimply according to the letter, perſwading to manners and the imitation of our vertuous predeceſſors, and repeating the examples of divers excellent men, namely, of Samuel; even as the text it ſelf urgeth the matter, according to the deceived mind and imagination of Saul, and his Servants: And therefore in truth, Sirach ſpake there according to the opinion of Saul, which ſo ſuppoſed; otherwiſe it is neither Hereſie nor Treaſon to ſay he was deceived.

He that weigheth well that place, and looketh it adviſedly, ſhall ſee that Samuel was not raiſed from the dead, but that it was an illuſion or coſenage practiſed by the Witch:Sap. 3. Pſal. 92. & 97. Chryſoſt. Hom. 21. in Matth. Luke 16. For the ſouls of the righteous are in the hands of God: according to that which Chryſoſtom ſaith, Souls in a certain place expecting judgement, and cannot remove from thence. Neither is it Gods will, that the living ſhould be taught by the dead. Which things are confirmed and approved by the example of Lazarus and Dives; where it appeareth, according to Deut. 18. that he will not have the living taught by the dead, but will have us ſtick to his Word, wherein his will and teſtament is declared. Indeed Lyra and Dionyſius incline greatly to the latter. And Lyra ſaith, That as when Balaam would have raiſed a Devil, God interpoſed himſelf; ſo did he in this caſe bring up Samuel, when the Witch would have raiſed her Devil: which is a probable interpretation. But yet they dare not ſtand to that opinion,Auguſt. lib. quae vet. & novi. Teſtam. quaeſt. 27. item, part. 2. cap. 26. item, quaeſt. 5. nec mirum. ad Simplïcian. li. 2.93. ad Dulcitium. quae. 6. item, lib. 2 de doct. Chri. Deut. 18. Exod. 20. leaſt they ſhould impeach S. Auguſtines credit, who, they confeſs, remained in judgement and opinion, without contradiction of the Church, that Samuel was not raiſed; for he ſaith directly, That Samuel himſelf was not called up. And indeed, if he were raiſed, it was either willingly, or per force; if it were willingly, his ſin had been equal with the Witches.

And Peter Martyr, me thinks, ſaith more to the purpoſe, in theſe words, to wit, This muſt have been done by Gods good will, or per force of art magick: it could not be done by his good will, becauſe he forbad it; nor by art, becauſe Witches have no power over the godly. Where it is anſwered by ſome, that the commandement was only to prohibit the Jews to aske counſel of the dead, and ſo no fault in Samuel to give counſel: We may as well excuſe our Neighbours wife, for conſenting to our filthy deſires, becauſe it is only written in the Decalogue, Thou ſhalt not deſire thy neighbours wife. But, indeed, Samuel was directly forbidden to anſwer Saul before he dyed; and therefore it was not likely that God would appoint him when he was dead, to do it.

CHAP. IX.

[Page]

That Samuel was not raiſed indeed, and how Bodin and all Papiſts dote herein, and that ſouls cannot be raiſed by Witchcraft.

FUrthermore, it is not likely that God would anſwer Saul by dead Samuel, when he would not anſwer him by living Samuel; and moſt unlikely of all, that God would anſwer him by a Devil, that denyed to do it by a Prophet. That he was not brought up per force, the whole courſe of the Scripture witneſſeth, and proveth; as alſo our own reaſon may give us to underſtand. For what quiet reſt could the ſouls of the elect enjoy or poſſeſs in Abrahams boſome, if they were to be plucked from thence at a Witches call and commandement? But ſo ſhould the Devil have power in heaven, where he is unworthy to have any place himſelf, and therefore unmeet to command others.

Many other of the Fathers are flatly againſt the raiſing up of Samuel; namely, Tertullian in his book De anima: Juſtin Martyr, In explicatione, quae. 25. Rabanus, In epiſtolis ad Bonoſ. Abat. Origen, In hiſtoria de Bileamo, &c. Some other dote exceedingly herein, as namely, Bodin and all Papiſts in general; alſo Rabbi Sedias Hajas, and alſo all the Hebrews, ſaving R. David Kimchi, which is the beſt writer of all the Rabbins; though never a good of them all. But Bodin, J. Bod. lib. de dam. 2. cap. 3. 1 Sam. 28. 1 Cor. 5. J. Martyr in colloquio cum Triphone Judaeo. Lact. lib. 7. c. 13. in maintenance thereof, falleth into many abſurdities, proving by the ſmall faults that Saul had committed, that he was an elect; for the greateſt matter, ſaith he, laid unto his charge, is the reſerving of the Amalekites cattel, &c. He was an elect, &c. confirming his opinion with many ridiculous fables, and with this argument, to wit, his fault was too little to deſerve damnation; for Paul would not have the inceſtuous man puniſhed too ſore, that his ſoul might be ſaved. Juſtin Martyr in another place was not only deceived in the actual raiſing up of Samuels ſoul, but affirmed, that all the ſouls of the Prophets and juſt men are ſubject to the power of Witches. And yet were the Heathen much more fond herein, who (as Lactantius affirmeth) boaſted that they could call up the ſouls of the dead, and yet did think that their ſouls dyed with their bodies. Whereby is to be ſeens how alwayes the world hath been abuſed in the matters of Witchcraft and Conjuration. The Necromancers affirm, that the ſpirit of any man may be called up, or recalled (as they term it) before one year be paſt, after their departure from the body: Which C. Agrippa, in his book De occulta Philoſophia ſaith, may be done by certain natural forces and bonds. And therefore corpſes in times paſt were accompanied and watched with lights, ſprinkled with holy water, perfumed with incenſe, and purged with prayer all the while they were above ground: otherwiſe the Serpent (as the Maſters of the Hebrews ſay) would devour them, as the food appointed him by God, Gen. 3. alledging alſo this place, We ſhall not all ſleep, 1 Cor. 15.51. but we ſhall be changed; becauſe many ſhall remain for perpetual meat to the Serpent: whereupon riſeth the contention between him and Michael, Jud. verſ. 9. concerning the body of Moſes, wherein Scripture is alledged. I confeſs that Auguſtine, and the reſidue of the Doctors, that deny the raiſing of Samuel, conclude, that the Devil was fetcht up in his likeneſs; from whoſe opinions (with reverence) I hope I may diſſent.

CHAP. X.

[Page]

That neither the Devil nor Samuel was raiſed, but that it was a meer coſenage, according to the guiſe of our Pythoniſts.

AGain, if the Devil appeared, and not Samuel, why is it ſaid in Eccl. that he ſlept? for the Devil neither ſleepeth nor dyeth. But in truth we may gather, that it was neither the Devil in perſon, nor Samuel: but a circumſtance is here deſcribed according to the deceived opinion and imagination of Saul. Howbeit Auguſtine ſaith, that both theſe ſides may eaſily be defended. But we ſhall not need to fetch an expoſition ſo far off: for indeed (me thinks) it is Longe petita; nor to deſcend ſo low as hell, to fetch up a Devil to expound this place.Pompanacius lib. de incant. cap. 2. For it is ridiculous (as Pompanacius ſaith) to leave manifeſt things, and ſuch as by natural reaſon may be proved, to ſeek unknown things, which by no likelihood can be conceived, nor tryed by any rule of reaſon. But inſomuch as we have liberty by S. Auguſtines rule, in ſuch places of Scripture as ſeem to contain either contrariety or abſurdity, to vary from the letter, and to make a godly conſtruction agreeable to the word; let us confeſs that Samuel was not raiſed, for that were repugnant to the word, and ſee whether this illuſion may not be contrived by the art and cunning of the Woman, without any of theſe ſupernatural devices; for I could cite a hundred Papiſtical and coſening practices, as difficult as this, and as cleanly handled. And it is to be ſurely thought, if it had been a Devil, the text would have noted it in ſome place of the ſtory,J. Bod. lib. de dam. 2. cap. 3. as it doth not: But Bodin helpeth me exceedingly in this point, wherein he forſaketh, he ſaith, Auguſtine, Tertullian, and D. Kimchi who ſay it was the Devil that was raiſed up; which, ſaith Bodin, could not be; for that in the ſame communication between Saul and Samuel, the name of Jehovah is five times repeated, of which name the Devil cannot abide the hearing.

CHAP. XI.

The objection of the Witchmongers concerning this place fully anſwered, and what circumſtances are to be conſidered for the underſtanding of this ſtory, which is plainly opened from the beginning of 1 Sam. 28. to ver. 12.

WHere ſuch a ſupernatural miracle is wrought, no doubt it is a teſtimony of truth,P. Martyr in comment. in 1 Sam. 28.9. as Peter Martyr affirmeth. And in this caſe it ſhould have been a witneſs of lyes; for, ſaith he, a matter of ſuch weight cannot be attributed to the Devil, but it is the mighty power of God that doth accompliſh it. And if it lay in a Witches power to call up a Devil; yet it lyeth not in a Witches power to work ſuch miracles;Iſa. 42.8. for, God will not give his power and glory to any creature. To underſtand this place, we muſt diligently examine the circumſtance thereof: It was well known, that Saul, before he reſorted to the Witch, was in deſpair of the mercies and goodneſs of God; partly for that Samuel told him long before, that he ſhould be overthrown, and David ſhould have his place; and partly, becauſe God before had refuſed to anſwer him, either by Samuel when he lived, or by any other Prophet, or by Urim or Thummim, &c. And if you deſire to ſee this matter diſcuſſed,1 Sam. 28. turn to 1 Sam. 28. and confer my words therewith.

Verſ. 7. Saul ſeeing the hoſt of the Philiſtines come upon him, which thing could not be unknown to all the people, fainted, becauſe he ſaw their ſtrength, and his own weakneſs, and ſpecially that he was forſaken: ſo as being now ſtrait of mind, deſperate, and a very fool, he goeth to certain of his ſervants that ſaw in what taking he was, and asked them for a Woman that had a familiar [Page] Spirit, and they told him by and by, that there dwelt one at Endor. By the way you ſhall underſtand, that both Saul and his Servants, meant ſuch a one as could by her Spirit raiſe up Samuel, or any other that was dead and buryed: Wherein you ſee they were deceived, though it were true, that ſhe took upon her ſo to do. To what uſe then ſerved her familiar ſpirit, which you conceive ſhe had, becauſe Sauls ſervants ſaid ſo? Surely, as they were deceived and abuſed in part, ſo doubtleſs were they in the reſt; for to what purpoſe, I ſay, ſhould her familiar ſerve, if not for ſuch intents as they reported, and ſhe undertook? I think you will grant, that Sauls men never ſaw her familiar; for I never heard any yet of credit ſay, that he was ſo much in the Witches favour, as to ſee her Devil; although indeed we read amongſt the Popiſh trumpery,S. Cicilies familiar. that S. Cicilie had an Angel to her familiar, and that ſhe could ſhew him to whom ſhe would, and that ſhe might ask and have what ſhe or her friend liſt; as appeareth in the leſſon read in the Popiſh Church on S. Cicilies day. Well, I perceive the Woman of Endors ſpirit was a counterfeit, and kept belike at her cloſet at Endor, or in the bottle, with mother Alices Devil at Weſtwell, and are now bewrayed and fled together to Limbo patrum, &c. And though Saul were bewitched and blinded in the matter, yet doubtleſs a wiſe man would have perchance eſpied her knavery. Me thinks Saul was brought to this Witch,Dr. Burcot. Feats. much after the manner that Doctor Burcot was brought to Feats, who ſold maſter Doctor a familiar, whereby he thought to have wrought miracles, or rather to have gained good ſtore of money. This fellow by the name of Feats was a Jugler, by the name of Hilles a Witch or Conjurer, every way a Coſener; his qualities and feats were to me, and many others, well known and detected: And yet the opinion conceived of him, was moſt ſtrange and wonderful, even with ſuch and in ſuch caſes, as it grieveth me to think of; ſpecially becauſe his knavery and coſenage reached to the ſhedding of innocent blood. But now forſooth, Saul covereth himſelf with a net;1 Sam. 28.8. and becauſe he would not be known, he put on other garments: but to bring that matter to paſs, he muſt have been cut ſhorter by the head and ſoulders,Ibid. 10.23. for by ſo much he was higher then any of the people: and therefore whatſoever face the crafty quean did ſet upon it, ſhe knew him well enough. And for further proof thereof, you may underſtand, that the Princes of the Jews were much converſant with the people. And it appeareth manifeſtly, that Saul dwelt very near to Endor, ſo as ſhe ſhould the rather know him; for in the evening he went from his lodging unto her houſe: neither ſhould it ſeem that ſhe was gone to bed when he came; but becauſe that may be uncertain, you may ſee in the proceſs of the text, That in a piece of the night he went from his houſe to hers,Ibid. 28.8. and with much ado intreated her to conſent to his requeſt. She finiſhed her conjuration, ſo as both Sauls part, the Witches part, and alſo Samuels part was played; and after the ſolemnization thereof, a Calf was killed, a batch of Bread baked, and a ſupper made ready and eaten up; and after all this, he went home the ſame night; and had need ſo to do, for he had ſome buſineſs the next day. By theſe and many other circumſtances, it may be gathered, that ſhe diſſembled, in ſaying, ſhe knew him not, and conſequently counterfeited, and made a fool of him in all the reſt.

It appeareth there, that he, with a couple of his men, went to her by night, and ſaid, Ibidem. Conjecture unto me by thy familiar ſpirit, and bring me up whom I ſhall name unto thee. The godly-learned know, that this was not in the power of the Witch of Endor, but in the God of heaven only to accompliſh. Howbeit, Saul was bewitched ſo to ſuppoſe; and yet is he more ſimple that will be overtaken with the deviſes of our old Witches, which are produced to reſemble her. And why ſhould we think, that God would rather permit the Witch to raiſe Samuel, then that Dives could obtain Lazarus to come out of Abrahams boſome, upon more likely and more reaſonable conditions? Well now doth this ſtrumpet (according to the guiſe of our coſening Witches and Conjurers) make the matter ſtrange unto Saul, ſaying, that he came to her in a ſnare, &c.1 Sam. 28.9. But Witches ſeldome make this objection, ſaving when they miſtruſt that he which cometh to [Page] them will eſpie their Jugling: for otherwiſe, where the Witchmonger is ſimple and eaſie to be abuſed, the Witch will be as eaſie to be intreated, and nothing dangerouſ of her cunning; as you ſee this Witch was ſoon perſwaded, notwithſtanding that objection, becauſe ſhe perceived and ſaw that Saul was afraid and out of his wits:1 Sam. 28.11. And therefore ſhe ſaid unto him, Whom ſhall I raiſe up? As though ſhe could have brougt unto him Abraham, Iſaac, or Jacob; who cannot hear us,Iſa. 83.15, 16. therefore cannot riſe at our call: For it is written, Look thou down from heaven and behold us, &c. as for Abraham he is ignorant of us, and Iſrael knoweth us not.

CHAP. XII.

1 Sam. 28.12, 13, 14. expounded, wherein is ſhewed, That Saul was coſened and abuſed by the Witch; and that Samuel was not raiſed, is proved by the Witches own talk.

THe manner and circumſtance of their communion, or of her conjuration, is not verbatim ſet down and expreſſed in the text; but the effect thereof briefly touched: yet will I ſhew you the common order of their conjuration,The manner of the Witch of Endors coſening of Saul. and ſpecially of hers at this time uſed. When Saul had told her, that he would have Samuel brought up to him, ſhe departed from his preſence into her Cloſet, where doubtleſs ſhe had had her familiar, to wit, ſome lewd crafty Prieſt, and made Saul ſtand at the door like a fool (as it were with his finger in a hole) to hear the coſening anſwers, but not to ſee the coſening handling thereof, and the counterfeiting of the matter: And ſo goeth ſhe to work, uſing ordinary words of Conjuration, of which there are ſundry varieties and forms (whereof I ſhall have occaſion to repeat ſome in another place) as you ſee the Juglers (which be inferior Conjurors) ſpeak certain ſtrange words of courſe, to lead away the eie from eſpying the manner of their conveyance, whileſt they may induce the mind to conceive and ſuppoſe that he dealeth with Spirits, ſaying, Hay, fortune fury, nun (que) credo, paſſe, paſſe, when come you ſirra! So belike after many ſuch words ſpoken, ſhe ſaid to her ſelf, Lo now the matter is brought to paſs, for I ſee wonderful things: So as Saul hearing theſe words, longed to know all, and asked her what ſhe ſaw: whereby you may know that Saul ſaw nothing,1 Sam. 28.13. but ſtood without like a mome, whileſt ſhe played her part in her cloſet, as may moſt evidently appear by the 21 ver. of this Chap. where it is ſaid,Verſ. 21. Then the woman came out unto Saul. Howbeit, a little before ſhe cunningly counterfeited that ſhe ſaw Samuel, and thereby knew that it was Saul that was come unto her: whereby all the world may perceive the coſening, and her diſſimulation; for by that which hath been before ſaid, it muſt needs be that ſhe knew him. And (I pray you) why ſhould ſhe not have ſuſpected as well him to be Saul before, when in expreſs words he required her to bring unto him Samuel, as now when Samuel appeared unto her?

Well, to the queſtion before propoſed by Saul, ſhe anſwereth and lyeth, that ſhe ſaw Angels or Gods aſcending up out of the earth. Verſ. 13. Then proceedeth ſhe with her inchanting phraſes and words of courſe, ſo as thereby Saul gathereth and ſuppoſeth that ſhe hath raiſed a man; for otherwiſe his queſtion dependeth not upon any thing before ſpoken: For when ſhe hath ſaid, I ſaw Angels aſcending, &c. the next word he ſaith is, What faſhion is he of? which (I ſay) hangeth not upon her laſt expreſſed words: And to this ſhe anſwered not directly, that it was Samuel; but that it was an old man lapped in a mantle: as though ſhe knew not him that was the moſt notorious man in Iſrael, that had been her neighbour by the ſpace of many years, and upon whom (while he lived) every eye was fixed, and whom alſo ſhe knew within leſs then a quarter of an hour before;Verſ. 12. as by whoſe means alſo ſhe came acquainted with Saul. Read the text and ſee.

[Page]But ſhe deſcribeth his perſonage, and the apparel which he did uſually wear when he lived; which if they were both buryed together, were conſumed and rotten, or devoured with worms before that time. Belike he had a new mantle made him in heaven; and yet they ſay Taylors are skanty there, for that their conſciences are ſo large here. In this Countrey men give away their garments when they dye; if Samuel had ſo done, he could not have borrowed it again; for, of likelihood, it would have been worn out in that ſpace, except the donor had been a better husband than I; for the teſtator was dead (as it is ſuppoſed) two years before.

CHAP. XIII.

The reſidue of 1 Sam. 28. expounded; wherein is declared, how cunningly this Witch brought Saul reſolutely to believe that ſhe raiſed Samuel: what words are uſed to colour the coſenage, and how all might alſo be wrought by Ventriloquie.

NOw cometh in Samuel to play his part; but I am perſwaded it was performed, in the perſon of the Witch her ſelf, or of her confederate. He ſaith to Saul, Why haſt thou diſquieted me, to bring up? 1 Sam. 28.15. ibidem. As though without guile or packing, it had been Samuel himſelf. Saul anſwered, that he was in great diſtreſs; for the Philiſtines made war upon him. Whereby the Witch, or her confederate Prieſt might eaſily conjecture that his heart failed, and direct the Oracle or Propheſie accordingly: eſpecially, underſtanding by his preſent talk, and alſo by former Propheſies and doings that were paſt, that God had forſaken him, and that his people were declining from him. For when Jonathan (a little before) overthrew the Philiſtines, being thirty thouſand chariots, 1 Sam. 14.5, 15. and ſix thouſand horſemen: Saul could not aſſemble above ſix hundred ſouldiers. Then ſaid Samuel (which ſome ſuppoſe was Satan, and as I think, was the Witch, with a confederate; for what need ſo far fetches as to fetch a Devil ſupernaturally out of hell, when the illuſion may be here by natural means decyphered? And if you note the words well, you ſhall perceive the phraſe not to come out of a ſpiritual mouth of a Devil; but from a lying corporal tongue of a Coſener, that careth neither for God nor the Devil; from whence iſſueth ſuch advice and communication, as greatly diſagreeth from Satans nature and purpoſe.) For thus (I ſay) the ſaid Samuel ſpeaketh, Wherefore doſt thou asks of me, ſeeing the Lord is gone from thee, and is thine enemy? Even the Lord hath done unto him as he ſpake by my hands; 1 Sam. 28.16, 17. & 15.28. for the Lord will rent thy Kingdom out of thine hand, and give it to thy neighbour David; becauſe thou obeyedſt not the voyce of the Lord, &c. This (I ſay) is no phraſe of a Devil, but of a Coſener, which knew before what Samuel had Propheſied concerning Sauls deſtruction. For it is the Devils condition to allure the people unto wickedneſs, and not in this ſort to admoniſh, warn, and rebuke them from evil. And the Popiſh writers confeſs, That the Devil would have been gone at the firſt naming of God. If it be ſaid, That it was at God's ſpecial commandement and will, that Samuel or the Devil ſhould be raiſed, to propound this admonition, to the profit of all poſterity. I anſwer, that then he would rather have done it by ſome of his living Prophets, and that Satan had not been ſo fit an inſtrument for that purpoſe. After this falleth the Witch (I would ſay Samuel) into the vein of Prophecying, and ſpeaketh to Saul on this wiſe, The Lord will rent thy Kingdom out of thine hand, and give it to thy neighbour David; 1 Sam. 28.17, 18, 19. becauſe thou obeyedſt not the voyce of the Lord, nor executedſt his fierce wrath upon the Amalekites, therefore hath the Lord done this unto thee this day. Moreover, the Lord will deliver thee into the hands of the Philiſtines, and to morrow ſhalt thou and thy ſons be with me, and the Lord ſhall give the hoſt of Iſrael into the hands of the Philiſtines. What could Samuel have ſaid more?

Me thinks the Devil would have uſed another order, encouraging Saul rather than rebuking him for his evil. The Devil is craftier than to leave ſuch an admonition [Page] to all poſterities, as ſhould be prejudicial unto his Kingdom, and alſo be void of all impiety. But ſo divine a ſentence maketh much for the maintenance of the Witches credit, and to the advancement of her gains. Howbeit, concerning the verity of this Propheſie, there be many diſputable queſtions: Firſt, Whether the battel were fought the next day? Secondly, Whether all his ſons were killed with him? Item, Whether they went to heaven or hell together; as being with Samuel, they muſt be in heaven; and being with Satan, they muſt be in hell.2 Reg. 4. But although every part of this Propheſie were falſe, as that all his ſons were not ſlain (Iſhboſheth living and reigning in Iſrael two years after Sauls death) and that the battel was not on the morrow, and that wicked Saul, after that he had killed himſelf, was not with good Samuel, yet this Witch did give a ſhrewd gueſs to the ſequel: Which, whether it were true or falſe, pertains not to my purpoſe, and therefore I will omit it. But as touching the opinion of them that ſay it was the Devil, becauſe that ſuch things came to paſs; I would fain know of them where they learn that Devils foreknow things to come? If they ſay, he gueſſeth only upon probabilities, the Witch may alſo do the like. But here I may not forget the Decrees,Canon. 26. quaeſt. c. 5. nec mirum. which conclude, That Samuel appeared not unto Saul; but that the Hiſtoriographer ſet forth Sauls mind and Samuels eſtate, and certain things that were ſaid and ſeen, omitting whether they were true or falſe: and further, that it were a great offence for a man to believe the bare words of the ſtory. And if this expoſition like you not, I can eaſily frame my ſelf to the opinion of ſome of great learning expounding this place, and that with great probability,Right Ventriloquie. in this ſort, to wit, that this Pythoniſt being Ventriloqua, that is, ſpeaking, as it were, from the bottom of her belly, did caſt her ſelf into a trance, and ſo abuſed Saul, anſwering to Saul in Samuels name, in her counterfeit hollow voice: as the Wench of Weſtwel ſpake, whoſe hiſtory I have rehearſed before at large, in pag. 71, 72. and this is right Ventriloquie.

CHAP. XIV.

Opinions of ſome learned men, that Samuel was indeed raiſed, not by the Witches art or Power, but by the ſpecial miracle of God: that there are no ſuch viſions in theſe our dayes; and that our Witches cannot do the like.

AJas and Sadajas write, That when the Woman ſaw the miracle indeed, and more then ſhe looked for, or was wont to do, ſhe began to cry out, that this was a viſion indeed, and a true one, not done by her art, but by the power of God. Which expoſition is far more probable than our late writers judgements hereupon, and agreeth with the expoſition of divers good Divines. Gelaſius ſaith, It was the very ſpirit of Samuel: and where he ſuffered himſelf to be worſhipped, it was but in civil ſalutation and courteſie: and that God did interpoſe Samuel, as he did Elias to the meſſenger of Ochoſias, when he ſent to Belzebub the God of Acharon. J. Bod and L. Vairus differ herein. And here is to be noted, that the Witchmongers are ſet up in this point: for the Papiſts ſay, that it cannot be a Devil, becauſe Jehovah is thrice or five times named in the ſtory. Upon this piece of Scripture, arguments are dayly deviſed, to prove and maintain the miraculous actions of Witchcraft, and the raiſing of the dead by Conjurations, And yet, if it were true, that Samuel himſelf were raiſed, or the Devil in his likeneſs; and that the Witch of Endor by her art and cunning did it, &c. it maketh rather to the diſproof than to the proof of our Witches, which can neither do that kind of miracle, or any other, in any ſuch place or company, where their jugling and coſenage may be ſeen and laid open.A bold, diſcreet and faithful challenge. And I challenge them all (even upon the adventure of my life) to ſhew one piece of a Miracle, ſuch as Chriſt did truly, or ſuch as they ſuppoſe this Witch did diabolically, be it not with art nor confederacy, whereby ſome colour thereof may be made; neither are there any ſuch viſions in theſe dayes ſhewed.

[Page]Heretofore God did ſend his viſible Angels to men; but now we hear not of ſuch apparitions, neither are they neceſſary. Indeed it pleaſed God heretofore, by the hand of Moſes, and his Prophets, and ſpecially by his Son Chriſt and his Apoſtles, to work great Miracles for the eſtabliſhing of the faith; but now, whatſoever is neceſſary for our ſalvation, is contained in the Word of God: our faith is already confirmed, and our Church eſtabliſhed by Miracles; ſo as now to ſeek for them is a point of Infidelity. Which the Papiſts (if you note it) are greatly touched withal, as in their lying Legends appeareth. But in truth their Miracles are knaveries moſt commonly, and ſpecially of Prieſts, whereof I could cite a thouſand. If you read the ſtory of Bell and the Dragon, you ſhall finde a coſening Miracle of ſome antiquity. If you will ſee newer devices, read Wierus, Cardanus, Baleus, and ſpecially Lavaterus, &c. There have been ſome At Canterbury by R. Lee Eſq and others, Anno 1573. At Rye by Mr. Maymor and others, Anno 1577. walking ſpirits in theſe parts, ſo conjured, not long ſince, as afterwards they little delighted to make any more apparitions.

CHAP. XV.

Of vain Apparitions: how people have been brought to fear Bugs; which is partly reformed by the Preaching of the Goſpel: the true effect of Chriſts Miracles.

BUt certainly, ſome one knave in a white ſheet hath coſened and abuſed many thouſands that way; ſpecially when Robin Good-fellow kept ſuch a coil in the Countrey. But you ſhall underſtand, that theſe Bugs ſpecially are ſpyed and feared of ſick folk, children, women, and cowards, which through weakneſs of mind and body, are ſhaken with vain dreams and continual fear. The Scythians, being a ſtout and a warlike Nation (as divers writers report) never ſee any vain ſights, or ſpirits. It is a common ſaying, A Lyon feareth no Bugs.J. Wier. l. [...].3. c. 8. Theodor. Biz [...]ntius. Lavit. de. ſpect. Carda [...]. de var. rerum. But in our childhood, our Mothers maids have ſo terrified us with an ugly Devil having horns on his head, fire in his mouth, and a tail in his breech, eyes like a baſon, fangs like a Dog, claws like a Bear, askin like a Niger, and a voyce roaring like a Lyon, whereby we ſtart and are afraid when we hear one cry Bough: and they have ſo frayed us with Bul-beggers, Spirits, Witches, Urchens, Elves, Hags, Fairies, Satyrs, Pans, Faunes, Sylens, Kit with the canſtick, Tritons, Centaures, Dwarfes, Gyants, Imps, Calcars, Conjurers, Nymphes, Changelings, Incubus, Robin Goodfellow, the Spoorn, the Mare, the man in the Oak, the Hell-wain, the firedrake, the Puckle, Tom-thombe, Hob-goblin, Tom-tumbler, Boneleſs, and ſuch other Bugs, that we are afraid of our own ſhadows: inſomuch that ſome never fear the Devil, but in a dark night; and then a polled Sheep is a perilous beaſt, and many times is taken for our Fathers ſoul, ſpecially in a Churchyard, where a right hardy man heretofore ſcant durſt paſſe by night, but his hair would ſtand upright. For right grave writers report,Peucer, &c. Lavat. de ſpect. that ſpirits moſt often and ſpecially take the ſhape of women appearing to Monks, &c. and of Beaſts, Dogs, Swine, Horſes, Goats, Cats, Hares; of Fowles, as Crowes, night Owles, and ſhreek Owles; but they delight moſt in the likeneſs of Snakes and Dragons. Well, thanks be to God, this wretched and cowardly infidelity, ſince the Preaching of the Goſpel, is in part forgotten: and doubtleſs, the reſt of thoſe illuſions will in ſhort time (by Gods grace) be detected and vaniſh away.

Divers writers report, that in Germany, ſince Luthers time,Cardan. de var. rerum. J. Wier. de praeſt. daemo. &c. Athanaſ. de. humanitate verbi. Spirits and Devils have not perſonally appeared, as in times paſt they were wont to do. This argument is taken in hand or the ancient Fathers, to prove the determination and ceaſing of Oracles. For in times paſt (ſaith Athanaſius) Devils in vain ſhapes did intricate men with their illuſions, hiding themſelves in waters, ſtones, woods, &c. But now, that the word of God hath appeared, thoſe ſights, Spirits and mockeries of Images are ceaſed. Truly, if all ſuch Oracles, as that of Apollo, &c. (before the coming of Chriſt) had been true, and done according to the report, which hath been brought through divers ages, and from far Countries unto us, [Page] without Prieſtly fraud or guil, or as the ſpirits of Propheſie, and working of Miracles, had been inſerted into a Idol, as hath been ſuppoſed; yet we Chriſtians may conceive, that Chriſts coming was not ſo fruitleſs and prejudicial in this point unto us, as to take away his ſpirit of Propheſie and Divination from out of the mouth of his elect people, and good Prophets, giving no anſwer of any thing to come by them, nor by Urim nor Thummim, as he was wont, &c. And yet to leave the Devil in the mouth of a Witch, or an Idol to Propheſie or work Miracles, &c. to the hinderance of his glorious Goſpel, to the diſcountenance of his Church, and to the furtherance of Infidelity and falſe religion; whereas the working of Miracles was the only,The true end of Miracles. or at leaſt, the moſt ſpecial means that moved men to believe in Chriſt, as appeareth in ſundry places of the Goſpel, and ſpecially in John, John 2.23. where it is written, That a great multitude followed him, becauſe they ſaw his Miracles which he did, Acts 2.22. John 5. &c. Nay, is it not written, That Jeſus was approved by God among the Jews, with miracles, wonders and ſignes? &c. And yet, if we confer the Miracles wrought by Chriſt, and thoſe that are imputed to Witches; Witches miracles ſhall appear more common, and nothing inferior unto his.

CHAP. XVI.

Witches Miracles compared to Chriſts; that God is the creator of all things; of Apollo, and of his names and portraiture.

An Ironical collation.IF the Witch of Endor had performed that, which many conceive of the matter, it might have been compared with the raiſing up of Lazarus. I pray you, is not the converting of water into milk, as hard a matter as the turning of water into wine? And yet, as you may read in the Goſpel, That Chriſt did the one,Mal Malef. par. 2. quae. 1. c. 14. Acts 17. 1. Tim. [...].13. Col. 1.16. Athanaſ. ſymbol. as his firſt miracle; ſo may you read in M. Mal. and in Bodin, that Witches can eaſily do the other; yea, and that which is a great deal more, of Water they can make Butter. But to avoid all cavils, and leaſt there ſhould appear more matter in Chriſts miracle, then the others, you ſhall finde in M. Mal. that they can change water into Wine: and, What is it to attribute to a Creature, the power and work of the Creator, if this be not? Chriſt ſaith, Opera quae ego facio nemo poteſt facere. Creation of ſubſtance was never granted to Man nor Angel; Ergo, neither to Witch nor Devil; for God is the only giver of life and being, and by him all things are made, viſible and inviſible.

Finally, this woman of Endor is in the Scripture called Pythoniſſa; whereby it may appear that ſhe was but a very coſener: for Pytho himſelf, whereof Pythoniſſa is derived,Apollo, Pytho, uncaſed. was a counterfeit. And the original ſtory of Apollo, who was called Pytho, becauſe he killed a Serpent of that name, is but a Poetical fable; for the Poets ſay, he was the God of Muſick, Phyſick, Poetry and Shooting. In heaven he is called Sol, in earth Liber Pater, in hell Apollo. He flouriſheth alwayes with perpetual youth, and therefore he is painted without a beard; his picture was kept as an Oracle-giver; and the Prieſts that attended thereon at Delphos were coſeners, and called Pythoniſts of Pytho, as Papiſts of Papa; and afterwards all Women that uſed that trade, were named Pythoniſſae, as was this Woman of Endor. But becauſe it concerneth this matter, I will briefly note the opinions of divers learned men, and certain other proofs, which I finde in the Scripture touching the ceaſing of Miracles, Propheſies and Oracles.

BOOK VIII.

[Page]

CHAP. I.

That Miracles are ceaſed.

ALthough in times paſt, it pleaſed God, extraordinarily to ſhew Miracles amongſt his people, for the ſtrengthening of their faith in the Meſſias; and again, at his coming to confirm their faith by his wonderful doings, and his ſpecial graces and gifts beſtowed by him upon the Apoſtles, &c. yet we ordinarily read in the Scriptures,Pſal. 136.4. & 72.18. & 88.11. Iſa. 42.8. John 3.2. & 7.16. In annotat. in Joan 3. That it is the Lord that worketh great wonders. Yea, David ſaith, That among the dead (as in this caſe of Samuel) God himſelf ſheweth no wonders. I find alſo, That God will not give his glory and power to a creature. Nicodemus being a Phariſee, could ſay, That no man could do ſuch Miracles as Chriſt did, except God were with him: according to the ſaying of the Prophet to thoſe Gods and Idols, which took on them the power of God, Do either good or ill if you can, &c. So as the Prophet knew and taught thereby, That none but God could work Miracles. Iſa. 45. Infinite places for this purpoſe might be brought out of the Scripture, which for brevity I omit and overſlip.

St. Auguſtine, among other reaſons,Auguſt. de verbis Dom. ſecundum. Mat. ſer. 18. whereby he proveth the ceaſing of Miracles, ſaith, Now blind fleſh doth not open the eyes of the blinde by the Miracle of God, but the eyes of our heart are opened by the word of God. Now is not our dead carcaſe raiſed any more up by Miracle, but our dead bodies be ſtill in the grave, and our ſouls are raiſed to life by Chriſt. Now the ears of the deaf are not opened by Miracle, but they which had their ears ſhut before, have them now opened to their ſalvation. The miraculous healing of the ſick, by anointing, ſpoken of by S. James, is objected by many, ſpecially by the Papiſts,James 5.15. for the maintenance of their Sacrament of Extream Unction; which is apiſhly and vainly uſed in the Romiſh Church, as though the miraculous gift had continuance till this day: Herein you ſhall ſee what Calvin ſpeaketh in his Inſtitutions,J. Calvin. Inſtitut. lib. 4. cap. 19. ſect. 18. The grace of hearing (ſaith he) ſpoken of by S. James, is vaniſhed away, as alſo the other miracles, which the Lord would have ſhewed only for a time, that he might make the new preaching of the Goſpel marvellous for ever.Idem. ibid. ſect. 19. Iſa. 9.7. Why (ſaith he) doth not theſe (meaning Miracle-mongers) appoint ſome Siloah to ſwim in, whereinto at certain ordinary recourſes of times ſick folk may plunge themſelves? Why do they not lye along upon the dead,Act. 20.10. becauſe Paul raiſed up a dead child by that means? Verily (ſaith he) James in the miracle to anoint,Idem. ibid. nempe J. Cal. ſpake for that time, whiles the Church ſtill enjoyed ſuch bleſſing of God. Item, he ſaith, That the Lord is preſent with his in all ages; and ſo often as need is, he helpeth their ſickneſſes, no leſs then in old time. But he doth not ſo utter his manifeſt power, nor diſtributeth miracles, as by the hands of the Apoſtles, becauſe the gift was but for a time. Calvin even there concludeth thus, They ſay ſuch vertues or miracles remain, but experience ſays nay. And ſee how they agree among themſelves. Danaeus ſaith, that neither Witch nor Devil can work miracles. Giles Alley ſaith directly, That Witches work Miracles. Calvin ſaith, They are all ceaſed. All Witchmongers ſay, They continue. But ſome affirm, That Popiſh Miracles are vaniſhed and gone away; howbeit Witches miracles remain in full [Page] force. So as S. Loy is out of credit for a horſe-leach; Maſter T. and Mother Bungie remain in eſtimation for Prophets; nay Hobgoblin and Robin-Goodfellow are contemned among young children, and Mother Alice and Mother Bungie are feared among old fools. The eſtimation of theſe continue, becauſe the matter hath not been called in queſtion: the credit of the other decayeth, becauſe the matter hath been looked into: Whereof I ſay no more, but that S. Anthonies bliſs will help your pig,Prov. 5.1. whenſoever Mother Bungie doth hurt it with her curſe; and therefore we are warned by the Word of God, in any wiſe not to fear their curſes. But let all the Witchmongers, and ſpecially the Miraclemongers in the World anſwer me to this ſuppoſition; Put the caſe, that a Woman of credit, or elſe a Woman-witch ſhould ſay unto them, that ſhe is a true Prophet of the Lord, and that he revealeth thoſe ſecret myſteries unto her, whereby ſhe detecteth the lewd acts and imaginations of the wicked, and that by him ſhe worketh Miracles,H. Card. de. Miracul. and Propheſieth, &c. I think they muſt either yield, or confeſs, that Miracles are ceaſed. But ſuch things (ſaith Cardigan) as ſeem miraculous, are chiefly done by Deceipt, Legierdemain, or Confederacy; or elſe, they may be done, and yet ſeem unpoſſible; or elſe, things are ſaid to be done, and never were nor can be done.

CHAP. II.

The gift of Propheſie is ceaſed.

THat Witches, nor the Woman of Endor, nor yet her Familiar or Devil can tell what is to come, may plainly appear by the words of the Prophet, who ſaith,Iſa. 41.23. Shew what things are to come, and we will ſay, you are gods indeed: Eccl. 6.12. 1 Sam. 28. Rom. 12. 1 Cor. 12. 1 Pet. 1. According to that which Solomon ſaith, Who can tell a man what ſhall happen him under the ſun? Marry that can I (ſaith the Witch of Endor to Saul.) But I will rather believe Paul and Peter, which ſay, That Propheſie is the gift of God, and no wordly thing; then a coſening quean, that taketh upon her to do all things, and can do nothing but beguile men: Up ſteppeth alſo another Bungie, and ſhe can tell you where your Horſe or your Aſs is beſtowed, or any thing that you have loſt is become, as Samuel could; and what you have done in all your age paſt, as Chriſt did to the Woman of Sichar at Jacobs well; yea, and what your errand is,John. 4. before you ſpeak, as Elizeus did.

P. Marytr. loc. com. 9. ſect. 17. Peter Martyr ſaith, That only God and man knoweth the heart of man, and therefore, that the Devil muſt be ſecluded; alledging theſe places; Solus Deus eſt ſcrutator cordium; Only God is the ſearcher of hearts: And, Nemo ſcit quae ſunt hominis, niſi ſpiritus hominis qui eſt in eo; None knoweth the things of man, but the ſpirit of man which is within him: Solomon ſaith, Tu ſolus noſti cogitationes hominum; Thou only knoweſt the thoughts of men. And Jeremiah ſaith, in the perſon of God, Ego Deus ſcrutans corda & renes; I am God ſearching hearts and reins: Alſo, Mathew ſaith of Chriſt, Jeſus autem videns cogitationes eorum; And Jeſus ſeeing their thoughts, who in Scripture is called the ſearcher and knower of the thoughts in the heart, as appeareth in Act. 1. & 15. Rom. 8. Mat. 9.12. & 22. Mark 2. Luke 6. & 7. & 11. John 1.2.6. & 13. Apoc. 2. & 3. and in other places infinite.

P. Martyr in loc. com.The ſame Peter Martyr, alſo ſaith, That the Devil may ſuſpect, but not know our thoughts; for if he ſhould know our thoughts, he ſhould underſtand our faith, which if he did, he would never aſſault us with one temptation. Indeed we read that Samuel could tell where things loſt were ſtrayed, &c. but we ſee that gift alſo ceaſed by the coming of Chriſt, according to the ſaying of Paul, At ſundry times, Heb. 1.2. and in divers manners God ſpake in the old times by our Fathers the Prophets; in theſe laſt dayes he hath ſpoken unto us by his ſon, &c. And therefore I ſay, that gift of Propheſie, wherewith God in times paſt endued his people, is alſo ceaſed, and counterfeits and coſeners, are come in their places, according to this ſaying of Peter, 2 Pet. 2.1. There were falſe Prophets among the people, even at there ſhall be [Page]falſe teachers among you, &c. And think not that ſo notable a gift ſhould be taken from the beloved, and the elect people of God, and committed to Mother Bungie, and ſuch like of her profeſſion.

The words of the Prophet Zechary are plain,Zech. 13.2, 3. touching the ceaſing both of the good and bad Prophet, to wit, I will cauſe the Prophets and unclean ſpirits to depart out of the land, and when any ſhall yet Propheſie, his parents ſhall ſay to him, Thou ſhalt not live, for thou ſpeakeſt lyes in the name of the Lord; and his Parents ſhall thruſt him through when he Propheſieth, &c. No, no; the foretelling of things to come,J. Chryſoſt. in Evang. Johan. Hom. 18. Pet. Bleſt. Epi. 49. is the only work of God, who diſpoſeth all things ſweetly, of whoſe, counſel there hath never yet been any man; And to know our labours, the times and moments God hath placed in his own power. Alſo Phavorinus ſaith, That if theſe cold Prophets or Oraclers tell thee of proſperity, and deceive thee, thou art made a miſer through vain expectation; if they tell thee of adverſity, &c. and lye, thou art made a miſer through vain fear. And therefore I ſay, we may as well look to hear Propheſies at the Tabernacle, in the buſh; of the Cherubin, among the clouds, from the Angels, within the Ark, or out of the flame, &c. as to expect an oracle of a Prophet in theſe dayes.

But put the caſe, that one in our Common-wealth ſhould ſtep up and ſay he were a Prophet (as many frantick perſons do) who would believe him, or not think rather that he were a lewd perſon?Canon. de malef. & Mathemat. See the Statutes Eliz. 5. whether there be not laws made againſt them, condemning their arrogancy and coſenage: ſo alſo the canon laws to the ſame effect.

Chap. III.

That Oracles are ceaſed.

TOuching Oracles, which for the moſt part were Idols of ſilver, gold, wood, ſtones,Thucydid. lib. 2. Cicer. de Divin. lib. 2. &c. within whoſe bodies ſome ſay unclean ſpirits hid themſelves, and gave anſwers, as others ſay, that exhalations riſing out of the ground, inſpire their minds, whereby their Prieſts gave out Oracles; ſo as ſpirits and winds roſe up out of that ſoil, and indued thoſe men with the gift of Propheſie of things to come, though in truth they were all devices to coſen the people, and for the profit of Prieſts, who received the Idols anſwers over night, and delivered them back to the idolaters the next morning: you ſhall underſtand, that although it had been ſo, as it is ſuppoſed; yet by the reaſons and proofs before rehearſed, they ſhould now ceaſe: and whatſoever hath affinity with ſuch miraculous actions, as Witchcraft, Conjuration, &c. is knocked on the head, and nailed on the croſs with Chriſt, who hath broken the power of Devils, and ſatisfied Gods juſtice, who alſo hath troden them under his feet, and ſubdued them, &c. At whoſe coming the Prophet Zachary ſaith,Zech. 13.2. That the Lord will cut the names of Idols out of the Land, and they ſhall be no more remembred; and he will then cauſe the Prophets and unclean ſpirits to depart out of the land. Mich. 5.12. It is alſo written, I will cut off thine Inchanters out of thine hand, and than ſhalt have no more Soothſayers. And indeed, the Goſpel of Chriſt hath ſo laid open their knavery, &c. that ſince the preaching thereof, their combes are cut, and few that are wiſe regard them. And if ever theſe Propheſies came to take effect, it muſt be upon the coming of Chriſt, whereat you ſee the Devils were troubled and fainted, when they met him, ſaying, or rather exclaming upon him on this wiſe, Fili Dei, cur veniſti nos cruciare ante tempus? O thou Son of God, why comeſt thou to moleſt us (or confound us) before our time appointed? which he indeed prevented, and now remaineth he our defender and keeper from his claws: So as now you ſee here is no room left for ſuch gueſts.

Howbeit, you ſhall hear the opinion of others, that have been as much deceived as your ſelves in this matter; and yet are driven to confeſs, that God hath conſtituted his Son to beat down the power of Devils, and to ſatisfie Gods juſtice, and to heal our wound received by the fall of Adam, according to Gods promiſe [Page] in Geneſis 3.Gen. 3. Euſeb. l. 5. c. 1. Idem. ibid. Porphyr. in lib. contra Chriſt. relig. Cic. de divin. lib. 2. J. Chryſoſt. de laud. Paul. hom. 4. The ſeed of the woman ſhall tread down the ſerpent, or the Devil. Euſebius (in his firſt book De praedicatione Evangelii, the title whereof is this, That the power of Devils is taken away by the coming of Chriſt) ſaith, All anſwers made by Devils, all Soothſayings and Divinations of men are gone and vaniſhed away. Item, he citeth Porphyry, in his book againſt Chriſtian Religion, wherein theſe words are rehearſed, It is no marvel, though the Plague be ſo hot in this City; for ever ſince Jeſus hath been worſhipped, we can obtain nothing that good is at the hands, of our Gods. And of this defection and ceaſing of Oracles writeth Cicero long before, and that to have happened alſo before his time. Howbeit, Chryſoſtome living lone ſince Cicero, ſaith, That Apollo was forced to grant, that ſo long as any relike of a Martyr was held to his noſe, he could not make any anſwer or Oracle. So as one may perceive, that the Heathen were wiſer in this behalf then many Chriſtians, who in times paſt were called Oppugnatores incantamentorum, as the Engliſh Princes are called Defenſores fidei. Plutarch calleth Boeotia (as we call bablers) by the name of Many words, becauſe of the multitude of Oracles there; which now (ſaith he) are like to a ſpring or fountain which is dryed up. If any one remained, I would ride five hundred miles to ſee it: but in the whole world there is not one to be ſeen at this hour; Popiſh coſenages excepted.

But Plutarch ſaith, That the cauſe of this defection of Oracles, was the Devils death, whoſe life he held to be determinable and mortal, ſaying, they dyed for very age; and that the divining Prieſts were blown up with a Whirle-winde, and ſunk with an earthquake.Porphyr. writeth verſes in Apollo's name, of the death of Apollo, cited by J. Bod. fol. 6. Others imputed it to be the ſight of the place of the Planets, which when they paſſed over them, carryed away that art with them, and by revolution may return, &c. Euſebius alſo citeth out of him the ſtory of Pan, which becauſe it is to this purpoſe, I will inſert the ſame; and ſince it mentioneth the Devils death, you may believe it if you liſt, for I will not, as being aſſured, that he is reſerved alive to puniſh the wicked, and ſuch as impute unto thoſe Idols the power of Almighty God.

CHAP. IV.

A tale written by many grave Authors, and believed by many wiſe men of the Devils death. Another ſtory written by Papiſts, and believed of all Catholicks, approving the Devils honeſtly, conſcience and courteſie.

PLutarch ſaith, That his Countreyman Epitherſes told him, that as he paſſed by Sea into Italy, many paſſengers being in his boat, in an evening when they were about the Iſlands Echinadae, the wind quite ceaſed, and the ſhip driving with the tide, was brought at laſt to Pax; and whileſt ſome ſlept, and others quaft, and otherſome were awake (perhaps in as ill caſe as the reſt) after ſupper ſuddainly a voyce was heard calling Thamus, in ſuch ſort as every man marvelled. This Thamus was a Pilot born in Aegypt, Thamus having little to do, thought to play with his company, whom he might eaſily overtake with ſuch a jeſt. unknown to many that were in the ſhip: wherefore being twice called, he anſwered nothing; but the third time he anſwered: and the other with a lowder voyce commanded him, that when he came to Palodes, he ſhould tell them, That the great God Pan was departed. Whereat every one was aſtonyed (as Epitherſes affirmed.) And being in conſultation what were beſt to do, Thamus concluded, that if the wind were high, they muſt paſs by with ſilence; but if the weather were calme, he muſt utter that which he had heard. But when they came to Palodes, and the weather calme, Thamus looking out toward the land, cryed aloud, that the great God Pan was deceaſed; and immediately there followed a lamentable noiſe of a multitude of people, as it were, with great wonder and admiration. And becauſe there were many in the ſhip, they ſaid, the fame thereof was ſpeedily brought to Rome, and Thamus ſent for by Tiberius the Emperor, who gave ſuch credit thereto, that he diligently inquired and asked who that Pan was. The learned men about him ſuppoſed, that Pan was he who was the ſon of Mercury and Penelope, &c. Euſebius [Page] ſaith, That this chanced in the time of Tiberius the Emperour, when Chriſt expelled all Devils, &c. Paulus Martius, in his Notes upon Ovids Faſti, ſaith, that this voyce was heard out of Paxe, that very night that Chriſt ſuffered, in the year of Tiberius the nineteenth. Surely, this was a merry jeſt deviſed by Thamus, A detection of Thamus his knavery. who with ſome confederates thought to make ſport with the paſſengers, who were ſome aſleep, and ſome drunk, and ſome other at play, &c. whiles the firſt voice was uſed: And at the ſecond voyce, to wit, when he ſhould deliver his meſſage, he being an old Pilot, knew where ſome noiſe was uſual, by means of ſome Eccho in the Sea, and thought he would (to the aſtoniſhment of them) accompliſh his device, if the weather proved calm: Whereby may appear, that he would in other caſes of tempeſts, &c. rather attend to more ſerious buſineſs, then to that ridiculous matter; for why elſe ſhould he not do his errand in rough weather, as well as in calm? or, what need he tell the Devil thereof, when the Devil told it him before, and with much more expedition could have done the errand himſelf?

But you ſhall read in the Legend a fable, an Oracle I would ſay,Legend aur. in vita ſancti Andreae. fol. 39. more authentick; for many will ſay, that this was a prophane ſtory, and not ſo canonical as thoſe which are verified by the Popes authority: and thus it is written. A Woman in her travel ſent her Siſter to Diana, which was the Devil in an Idol (as all thoſe Oracles are ſaid to be) and willed her to make her Prayers, or rather a requeſt, to know of her ſafe delivery; which thing ſhe did: But the Devil anſwered, Why prayeſt thou to me? I cannot help thee,A gentle and a godly Devil. but go pray to Andrew the Apoſtle, and he may help thy ſiſter, &c. Lo, this was not only a gentle, but a godly Devil, pittying the Womans caſe, who revealing his own diſability, enabled S. Andrew more. I know ſome Proteſtants will ſay, That the Devil, to maintain Idolatry, &c. referred the Maid to S. Andrew: But what anſwer will the Papiſts make, who think it great piety to pray unto Saints, and ſo by conſequence a honeſt courteſie in the Devil, to ſend her to S. Andrew, who would not fail to ſerve her turn, &c?

CHAP. V.

The judgements of the ancient Fathers touching Oracles, and their aboliſhment, and that they be now transferred from Delphos to Rome.

THe opinions of the Fathers, That Oracles are ceaſed by the coming of Chriſt, you ſhall find in theſe places following, to wit, Juſtinus, Indialogis adverſus Judaeos; Athanaſius, De humanitate verbi; Auguſtine, Athanaſ. de human. verb. fol. 55. & 64. De Civitate Dei; Euſebius, lib. 7. cap. 6. Item, lib. 5. cap. 1.8. Rupertus, in Joan. lib. 10.12. Plutarch. De abolitione oraculorum; Pliny lib. 30. Natural. Hiſtoriae. Finally, Athanaſius concludes, That in times paſt, there were Oracles in Delphos, Boeotia, Lycia, and other places; but now, ſince Chriſt is preached unto all men, this madneſs is ceaſed. So as you ſee, that whatſoever eſtimation in times paſt, the ancient Fathers conceived (by hearſay) of thoſe miraculous matters of Idols and Oracles, &c. they themſelves refuſe now, not only to bear witneſs of, but alſo affirm, That ever ſince Chriſts coming, their miracles have been ſtopped.

For the ceaſing of the knaveries and coſening devices of Prieſts, I ſee no authority of Scripture, or ancient Father, but rather the contrary, to wit, that there ſhall be ſtrange illuſions ſhewed by them even unto the end. And truly, whoſoever knoweth and noteth the order and devices of and in Popiſh Pilgrimages, ſhall ſee both the Oracles and their concluſions remaining, and as it were transferred from Delphos to Rome, where that adulterous generation continually ſeeketh a ſign, though they have Moſes and the Prophets, yea even Chriſt and his Apoſtles alſo, &c.

CHAP. VI.

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Where and wherein Coſeners, Witches, and Prieſts were wont ſo give Oracles, and to work their feats.

THeſe coſening Oracles, or rather Oraclers uſed (I ſay) to exerciſe their feats, and to do their miracles moſt commonly in Maids, in Beaſts, in Images, in Dens, in Cloyſters, in dark holes, in Trees, in Churches or Churchyards, &c. where Prieſts, Monks, and Fryers, had laid their plots, and made their confederacies aforehand, to beguil the world; to gain money, and to add credit to their profeſſion.Strabo Geog. lib. 16. J. Wier. lib. 1. de praeſt. daem. cap. 12. This practice began in the Oaks of Dodona, in the which was a wood, the Trees thereof (they ſay) could ſpeak. And this was done by a knave in a hollow-tree, that ſeemed ſound unto the ſimple people. This Wood was in Moloſſus a part of Greece, called Epyrus, and it was named Dodonas Oracle. There were many Oracles in Aegypt, namely, of Hercules, of Apollo, of Minerva, of Diana, of Mars, of Jupiter, and of the Ox Apys, who was the ſon of Jupiter, but his image was worſhipped in the likeneſs of an Ox. Latona, who was the Mother of Apollo, was an Oracle in the City of Bute. The Prieſts of Apollo, who alwayes counterfeited fury and madneſs, gave Oracles in the Temple called Clarius, within the City of Colophon in Greece. At Thebes in Boeotia, and alſo in Loebadia, Trophonius was the chief Oracle. At Memphis, a Cow; at Corinth, an Ox, called Mineus; in Arſinoe, a Crocodile; in Athens, a Prophet called Amphiaraus, who indeed dyed at Thebes, where they ſay, the earth opened and ſwallowed him up quick. At Delphos was the great Temple of Apollo, where Devils gave Oracles by maids (as ſome ſay) though indeed it was done by Prieſts. It was built upon Parnaſſus hill in Greece. And the defenders of Oracles ſay, that even as rivers oftentimes are diverted to another courſe; ſo likewiſe the ſpirit, which inſpired the chief Prophets, may for a time be ſilent, and revive again by revolution.

Demetrius ſaith, That the ſpirits which attended on Oracles, waxed weary of the peoples curioſity and importunity, and for ſhame forſook the Temple. But as one that of late hath written againſt Propheſies,H. Haw. in his defenſative againſt Propheſies. ſaith, It is no marvel, that when the familiars that ſpeak in trunks were repelled from their harbour for fear of diſcovery, the blocks almighty loſt their ſenſes; for theſe are all gone now, and their knavery is eſpyed, ſo as they can no longer abuſe the world with ſuch bables. But whereas theſe great Doctors ſuppoſe, that the cauſe of their diſpatch was the coming of Chriſt; if they mean that the Devil dyed, ſo ſoon as He was born; or, that then he gave over his occupation, they are deceived: For the Popiſh Church hath made a continual practice hereof, partly for their own private profit, lucre, and gain; and partly to be had in eſtimation of the World, and in admiration among the ſimple. But indeed, men that have learned Chriſt, and been converſant in his Word, have diſcovered and ſhaken off the vanity and abomination hereof. But if thoſe Doctors had lived till this day, they would have ſaid and written, that Oracles had ceaſed, or rather been driven out of England, in the time of King Henry the Eight,In whoſe dayes Oracles ceaſed in England. and of Queen Elizabeth his Daughter; who have done ſo much in that behalf, as at this hour, they are not only all gone, but forgotten here in this Engliſh Nation, where they ſwarmed as thick as they did in Boeotia, or in any other place in the world. But the credit they had, depended not upon their deſert, but upon the credulity of others. Now therefore I will conclude and make an end of this matter, with the opinion and ſaying of the Prophet,Zech. 10.2. Pſal. 115.5, 6. Iſa. 41.23. Vain is the anſwer of Idols. For they have eyes and ſee not, ears and hear not, mouths and ſpeak not, &c. and, Let them ſhew what is to come, and I will ſay, they are gods indeed.

BOOK IX.

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CHAP. I.

The Hebrew word Kaſam expounded, and how far a Chriſtian may conjecture of things to come.

KAſam (as John Wierius upon his own knowledge affirmeth,J. Wier. lib. de praeſt. daemon. and upon the word of Andraeas Maſius reporteth) differeth little in ſignification from the former word Ob; betokening Viticinari, which is, To Propheſie, and is moſt commonly taken in evill part, as in Deut. 18. Jerem. 27. &c. howbeit, ſometime in good part, as in Iſa. 3.2.All Divinations are not condemnable. To foretell things to come upon probable conjectures, ſo as therein we reach no further then becometh humane capacity, is not (in mine opinion) unlawful, but rather a commendable manifeſtation of Wiſdome and Judgement, the good gifts and noble bleſſings of GOD, for the which we ought to be thankful; as alſo to yield due honour and prayſe unto him, for the noble order which he hath appointed in nature: praying him to lighten our hearts with the beams of his wiſdome, that we may more and more profit in the true knowledge of the workmanſhip of his hands. But ſome are ſo nice, that they condemn generally all ſorts of Divinations, denying thoſe things that in nature have manifeſt cauſes, and are ſo framed, as they foreſhew things to come, and in that ſhew admoniſh us of things after to inſue, exhibiting ſigns of unknown and future matters to be judged upon, by the order, law, and courſe of nature propoſed unto us by God.

And ſome on the other ſide are ſo bewitched with folly, as they attribute to creatures that eſtimation, which rightly and truly appertaineth to God the Creator of all things; affirming, That the publick and private deſtinies of all humane matters, and whatſoever a man would know of things come or gone, is manifeſted to us in the heavens; ſo as by the Stars and Planets all things might be known. Theſe would alſo, that nothing ſhould be taken in hand or gone about, without the favourable aſpect of the Planets. By which, and other the like devices they deprave and prophane the ancient and commendable obſervations of our fore-fathers, as did Colebraſus, Colebraſus erroneous and impious opinion. who taught, That all mans life was governed by the ſeven Planets; and yet a Chriſtian, and condemned for Hereſie. But let us ſo far forth embrace and allow this Philoſophy and Propheſying, as the Word of God giveth us leave, and commendeth the ſame unto us.

CHAP. II.

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Proofes by the old and new Teſtament, that certain obſervations of the Weather are lawful.

WHen God by his Word and Wiſdom had made the Heavens, and placed the Stars in the firmament,Gen. 1.14. he ſaid, Let them be for ſigns, and for ſeaſons, and for dayes, and years. When he created the rainbow in the clouds,& 9.13. he ſaid it ſhould be for a ſign and token unto us. Which we find true, not only of the flood paſt, but alſo of the ſhowres to come. And therefore,Ecclus. 43. Pſal. 19.1, 2. & 50.6. according to Jeſus Sirachs advice, Let us behold it, and prayſe him that made it. The Prophet David ſaith, The heavens declare the glory of God, and the earth ſheweth his handy work: day unto day uttereth the ſame, and night unto night teacheth knowledge. Ecclus. 43. Baruch. 3. It is alſo written, That by the commandement of the the holy one, the Stars are placed, and continue in their order, and fail not in their watch. It ſhould appear, that Chriſt himſelf did not altogether neglect the courſe and order of the heavens,Luk. 12.54, 55. in that he ſaid, When you ſee a cloud riſe out of the weſt, ſtraightway you ſay a ſhowre cometh; and ſo it is: And when you ſee the ſouthwinde blow, Mat. 16.2, 3. you ſay it will be hot, and ſo it cometh to paſs. Again, When it is evening, you ſay fair weather, for the skie is red; and in the morning you ſay, today ſhall be a tempeſt, for the skie is red and lowring. Wherein as he noteth that theſe things do truly come to paſs, according to ancient obſervation, and to the rule Aſtronomical; ſo doth he alſo by other words following admoniſh us, that in attending too much to thoſe obſervations, we neglect not ſpecially to follow our Chriſtian Vocation.

The Phyſician is commended unto as, and allowed in the Scriptures: but ſo to put truſt in him, as to neglect and diſtruſt God, is ſeverely forbidden and reproved. Surely, it is moſt neceſſary for us to know and obſerve divers rules Aſtological; otherwiſe we could not with opportunity diſpatch our ordinary affairs.Lactant. contra Aſtrologos. Peucer. de Aſtrol. pag. 383. And yet Lactantius, condemneth and recounteth it among the number of Witchcrafts; from whoſe cenſure Calvin doth not much vary. The poor huſbandman perceiveth that the increaſe of the Moon maketh Plants and living creatures fruitful; ſo as in the Full Moon they are in beſt ſtrength, decaying in the wane, and in the conjunction do utterly wither and fade. Which when by obſervation, uſe and practice, they have once learned, they diſtribute their buſineſs accordingly; as their times and ſeaſons to ſow, to plant, to prune, to let their Cattel blood, to cut, &c.

CHAP. III.

That certain obſervations are indifferent, certain ridiculous, and certain impious; whence that cunning is derived of Apollo, and of Aruſpices.

The ridiculous Art of Nativity-caſting.I Know not whether to diſallow or diſcommend the curious obſervation uſed by our elders, who conjectured upon Nativities; ſo as, if Saturn and Mercury were oppoſite in any brute ſign, a man then born ſhould be dumb or ſtammer much; whereas it is dayly ſeen, that children naturally imitate their Parents conditions in that behalf. Alſo they have noted, that one born in the Spring of the Moon, ſhall be healthy; in that time of the wane, when the Moon is utterly decayed, the child then born cannot live; and in the conjunction, it cannot long continue.

Julius Maternus his moſt impious opinion.But I am ſure the opinion of Julius Maternus is moſt impious, who writeth, that he which is born when Saturn is in Leo, ſhall live long, and after his death ſhall go to heaven preſently. And ſo is this of Allumazar, who ſaith, that whoſoever prayeth to God, when the Moon is in Capite Draconis, ſhall be heard, [Page] and obtain his Prayer. Furthermore, to play the cold Prophet, as to recount it good or bad luck, when Salt or Wine falleth on the table, or is ſhed, &c. or to prognoſticate that gueſts approach to your houſe, upon the chattering of Pies or Haggiſters, whereof there can be yielded no probable reaſon, is altogether vanity and ſuperſtition; as hereafter ſhall be more largely ſhewed. But to make ſimple people believe, that a Man or Woman can foretel good or evil fortune, is meer Witchcraft or Coſenage; for God is the only ſearcher of the heart, and delivereth not his counſel to ſo lewd reprobates. I know divers writers affirm,Bodinus. Danaeus. Eraſtus. Hemingius. Mal. Malef. Thom. Aquinas, &c. that Witches foretel things, as prompted by a real Devil; and that he again learneth it out of the Propheſies written in the Scriptures, and by other nimble ſleights, wherein he paſſeth any other earthly creature; and that the ſame Devil, or ſome of his fellows runs or flies as far as Rocheſter, to Mother Bungie; or to Canterbury to M.T. or to Delphos, to Apollo; or to Aeſculapius, in Pergamo; or to ſome other Idol or Witch; and there, by way of Oracle, anſwers all Queſtions, through his underſtanding of the Propheſies contained in the Old Teſtament, eſpecially in Daniel and Iſaiah; whereby the Devil knew of the tranſlation of the Monarchy from Babylon to Graecia, &c. But either they have learned this of ſome Oracle or Witch; or elſe I know not where the Devil they find it. Marry certain it is, that herein they ſhew themſelves to be Witches and fond Diviners: for they find no ſuch thing written in Gods Word.

Of the Idol called Apollo, I have ſomewhat already ſpoken in the former title of Ob or Pytho, and ſome occaſion I ſhall have to ſpeak thereof hereafter; and therefore at this time it ſhall ſuffice to tell you, that the credit gained thereunto, was by the craft and cunning of the Prieſts, which tended thereupon; who with their counterfeit miracles ſo bewitched the people, as they thought ſuch vertue to have been contained in the bodies of thoſe Idols, as God hath not promiſed to any his Angels, or elect people: For it is ſaid,Apollos paſſions. that if Apollo were in a chafe, he would ſweat; if he had remorſe to the afflicted, and could not help them, he would ſhed tears, which I believe might have been wiped away with that handkerchief, that wiped and dryed the Rood of Graces face, being in the like perplexities. Even as another ſort of Witching Prieſts called Aruſpices propheſied victory to Alexander, becauſe an Eagle lighted on his head: which Eagle might (I believe) be cooped or caged with Mahomets Dove, that picked peaſon out of his ear.

CHAP. IV.

The predictions of Soothſayers, and lewd Prieſts; the prognoſtications of Aſtronomers and Phyſitians allowable: Divine Propheſie holy and good.

THe coſening tricks of Oracling Prieſts and Monks, are and have been ſpecially moſt abominable. The ſuperſtitious obſervations of ſenceleſs Augurers, and Soothſayers (contrary to Philoſophy, and without authority of Scripture) are very ungodly and ridiculous.What Propheſies allowable. Howbeit I reject not the Prognoſtications of Aſtronomers, nor the conjectures or forewarnings of Phyſitians, nor yet the interpretations of Philoſophers; although in reſpect of the Divine Propheſies contained in holy Scriptures, they are not to be weighed or regarded: For the end of theſe, and the other, is not only far differing; but whereas theſe contain only the words and will of God, with the other are mingled moſt horrible lyes and coſenages; for though there be many of them learned and godly, yet lurk there in corners, of the ſame profeſſion, a great number of counterfeits and coſeners.J. Bodin lib. de daemon. l. 1. c. 4. J. Bodin putteth this difference between Divine Prophets and Inchanters; to wit, the one ſaith alwayes true, the others words (proceeding from the Devil) are alwayes falſe; or for one truth, they tell a hundred lyes. And then, why may not every. Witch be thought as cunning as Apollo? and, why not every counterfeit coſener, as good a Witch as Mother Bungie? [Page] For it is odds, but they will hit the truth once in a hundred Divinations, as well as the beſt.

CHAP. V.

The diverſity of true Prophets; of Urim, and of the Prophetical uſe of the twelve precious ſtones contained therein; of the divine voyce called Eccho.

Divers degrees of Propheſie.IT ſhould appear, that even of holy Prophets, there were divers ſorts: for David and Solomon, although in their Pſalms and Parables are contained moſt excellent Myſteries, and notable Allegories; yet they were not indued with that degree of Propheſie, that Ely and Eliſha were, &c. For as often as it is ſaid,2 Reg. 2. that God ſpake to David or Solomon, it is meant to be done by the Prophets; for NATHAN or GAD were the Meſſengers and Prophets to reveal Gods will to David. And Ahiam the Shilonite was ſent from God to Solomon. Item, the ſpirit of Propheſied which Elias had, was doubled upon Eliſha. Alſo, ſome Prophets propheſied all their lives, ſome had but one viſion, and ſome had more according to Gods pleaſure; yea, ſome propheſied unto the people of ſuch things as came not to paſs, and that was where Gods wrath was pacified by Repentance. But theſe Prophets were alwayes reputed among the people to be wiſe and godly; whereas the Heathen Prophets were evermore known and ſaid to be mad and fooliſh, as it is written both of the Prophets of Sibylla, and alſo of Apollo; and at this day alſo in the Indies, &c.

J. Bodin.But that any of theſe extraordinary gifts remain at this day, Bodin, nor any Witchmonger in the World ſhall never be able to prove; though he in his book of Deviliſh madneſs would make men believe it: for theſe were miraculouſly maintained by God among the Jews, who were inſtructed by them of all ſuch things as ſhould come to paſs; or elſe informed by Urim: ſo as the Prieſt by the brightneſs of the twelve pretious ſtones contained therein, could Prognoſticate or expound any thing:Joſeph. de antiquit. Joſue filius Levi lib. Pirkeaboth. Which brightneſs and vertue ceaſed (as Joſephus reporteth) two hundred years before he was born. So as ſince that time, no anſwers were yielded thereby of Gods will and pleaſure. Nevertheleſs, the Hebrews write, That there hath been ever ſince that time, a Divine voyce heard among them, which in Latin is called Filia vocis, in Greek [...], in Engliſh the Daughter of ſpeech.

CHAP. VI.

Of Propheſies conditional; whereof the Propheſies in the old Teſtament do intreat, and by whom they were publiſhed; Witchmongers anſwers to the objections againſt Witches ſupernatural actions.

CHriſt and his Apoſtles propheſied of the calamities and afflictions, which ſhall grieve and diſturb the Church of God in this life; alſo, of the laſt day, and of the ſignes and tokens that ſhall be ſhewed before that day: and finally, of all things which are requiſite for us to foreknow. Howbeit, ſuch is the mercy of God, that all Propheſies, Threatnings, Plagues, and Puniſhments are annexed to conditions of Repentance:Propheſies conditional. as on the other ſide, corporal bleſſings are tyed under the condition of the croſs and caſtigation. So as by them the myſteries of our ſalvation being diſcovered unto us, we are not to ſeek new ſignes and miracles; but to attend to the doctrine of the Apoſtles, who preached Chriſt exhibited and crucified for our ſins, his Reſurrection, Aſcenſion, and thereby the Redemption of as many as believe, &c.

The Propheſies in the old Teſtament, treat of the continuance, the government, and the difference of Eſtates; or the diſtinction of the four Monarchies, [Page] of their order, decay and inſtauration;The ſubject of the Propheſies of the Old Teſtament. of the changes and ruines of the Kingdoms of Juda, Iſrael, Aegypt, Perſia, Graecia, &c. and ſpecially of the coming of our Saviour Jeſus Chriſt, and how he ſhould be born of a Virgin, and where, of his Tribe, Paſſion, Reſurrection, &c. Theſe Propheſies were publiſhed by Gods ſpecial and peculiar Prophets, endued with his particular and excellent gifts, according to his promiſe,Deut. 18.15. I will raiſe them up a Prophet out of the midſt of their Brethren, I will put my words in his mouth, &c. Which though it were ſpecially ſpoken of Chriſt, yet was it alſo ſpoken of thoſe particular Prophets, which were placed among them by God to declare his will; which were alſo figures of Chriſt the Prophet himſelf. Now if Propheſie be an extraordinary gift of God, and a thing peculiar to himſelf, as without whoſe ſpecial aſſiſtance, no creature can be a Prophet, or ſhew what is to come: Why ſhould we believe, that thoſe lewd perſons can perform by Divinations and Miracles, that which is not in humane, but in Divine power to accompliſh?

Howbeit, when I deny that Witches can ride in the Air, and the miraculous circumſtance thereof; by and by it is objected to me, That Enoch and Elias were rapt into the heavenly bodily: and Habacuck was carryed in the Air, to feed Daniel: and ſo falſly oppoſe a Devils or a Witches power againſt the virtue of the holy Ghoſt. If I deride the Poets opinions, ſaying, that Witches cannot Coelo deducere Lunam, fetch the Moon from Heaven, &c they tell me, that at Joſhuah's battel, the ſun ſtayed; and at the paſſion of Chriſt, there was palpable darkneſs. If I deny their cunning in the expoſition of Dreams, adviſing them to remember Jeremiah's connſel, not to follow or credit the expoſitors of Dreams; they hit me in the teeth with Daniel and Joſeph; for that the one of them expounded Pharaoh the Aegyptian Kings, the other Nebuchadnezzar the Perſian Kings dream.Eccleſ. 9.5. 1 Sam. 28. If I ſay with Solomon, That the dead know nothing, and that the dead know us not, neither are removeable out of Abrahams boſome, &c. they produce the ſtory of Samuel: wherein, I ſay, they ſet the power of a Creature as high as the Creator. If I ſay, that theſe Witches cannot tranſubſtantiate themſelves, nor others into beaſts, &c. they cite the ſtory of Nebuchadnezzar, as though indeed he were made a material beaſt, and that alſo by Witchcraft; and ſtrengthen that their aſſertion with the fables of Circe and Ulyſſes his companions, &c.

CHAP. VII.

What were the Miracles expreſſed in the old Teſtament; and what are they in the new Teſtament; and that we are not now to look for any more Miracles.

THe Miracles expreſſed in the old Teſtament were many, but the end of them all was one, though they were divers and differing in ſhew: as where the ſacrifices of Moſes, Elias, and Solomon, Gen. 11.6. being abundantly wet, were burnt with fire from heaven, &c. The variety of tongues at the building of Babylon; Iſaacs birth of Sarah being by nature paſt children;Gen. 21. Dan. 11. the paſſage through the Red-ſea; Daniels foretelling of the four Monarchies, in the fourth whereof he apparently foreſheweth the coming of the Lord. All theſe, and many other, which are expreſſed in the old Teſtament, were merciful inſtructions, and notable miracles to ſtrengthen the faith of Gods people in their Meſſias. If you had gone to Delphos, Apollo would have made you believe with his Amphibological anſwers, that he could have foretold you all theſe things.

The Miracles wrought by Chriſt were the raiſing up of the dead (which many would impute to the woman of Endor, A ſumme of Chriſts Miracles. and alſo to our Witches and conjurors) the reſtoring of the lame to limbs; the blinde to ſight; the dumb to ſpeech; and finally, the healing of all diſeaſes; which many believe our Witches can do; yea, and as they themſelves will take it upon them: As for caſting out of Devils (which was another kind of Miracles uſual with Chriſt) Witches and Conjurors are ſaid to be as good thereat, as ever he was: and yet, if you will believe Chriſts words, it cannot be ſo; for he ſaith, Every Kingdom divided againſt it ſelf, Mat. 12.25, 26. ſhall be brought [Page]to nought, &c. If Satan caſt out Satan, he is divided, &c. and his Kingdom ſhall not endure, &c:

Peters Chains fell off in Priſon, ſo did Richard Galliſies fetters at Winſor; marry the Priſon doors opened not to Richard, as they did to Peter. Elias by ſpecial grace obtained rain, our Witches can make it rain when they liſt, &c. But ſithhence Chriſt did theſe Miracles, and many more, and all to confirm his truth, and ſtrengthen our faith, and finally, for the converſion of the people (as appeareth in John 6.7. & 12. inſomuch as he vehemently reproved ſuch as upon the ſight of them would not believe,Luke 10.13. ſaying, Wo be to thee Corazin, wo be to thee Bethſaida; if the miracles had been done in Tyre and Sidon, which have been done in you, they had a great while ago repented, &c. Let us ſettle and acquit our Faith in Chriſt, and believing all his wonderous works, let us reject all theſe old wives fables, as lying vanities: whereof you may finde in the Golden Legend, M. Mal. and ſpecially in Bodin miraculous ſtuffe, enough to check all the Miracles expreſſed in the old and new Teſtament; which are of more credit with many bewitched people, then the true Miracles of Chriſt himſelf: Inſomuch as they ſtand in more awe of the menacies of a Witch, then of all the threatnings and curves pronounced by God, and expreſſed in his Word. And thus much touching the word Kaſam.

BOOK X.

[Page]

CHAP. I.

The interpretation of this Hebrew word Onen; of the vanity of Dreams, and Divinations thereupon.

ONEN differeth not much from Kaſam, but that it is extended to the Interpretation of Dreams. And as for Dreams, whatſoever credit is attributed unto them, proceedeth of folly; and they are fools that truſt in them; for why?Ecclus. 24. Jerem. 27. Eccl. 5. they have deceived many. In which reſpect the Prophet giveth us good warning, Not to follow nor harken to the Expoſitors of Dreams, for they come through the multitude of buſineſs. And therefore thoſe Witches, that make men believe they can Propheſie upon Dreams, as knowing the interpretation of theme, and either for money or glory abuſe men and women thereby, are meer coſeners, and worthy of great puniſhment, as are ſuch Witchmongers, as believing them, attribute unto them ſuch Divine power as only belongeth to God,Jerem. 23.25, 26, 27. read the words. as appeareth in Jeremiah the Prophet.

CHAP. II.

Of Divine, Natural, and Caſual Dreams; with their differing cauſes and effects.

MAcrobius recounteth five differences of Images, or rather Imaginations exhibited unto them that ſleep, which for the moſt part do ſignifie ſomewhat in admonition. There be alſo many ſubdiviſions made hereof, which I think needleſs to rehearſe. In Jaſper Peucer they are to be ſeen,Peucer in divinat. ex ſomniis. with the cauſes and occaſions of Dreams. There were wont to be delivered from God himſelf or his Angels, certain Dreams and Viſions unto the Prophets, and holy Fathers, according to the ſaying of Joel, I will powre my ſpirit upon all fleſh, Joel 2.28. your young men ſhall dream Dreams, and your old men ſhall ſee Viſions. Theſe kind of Dreams (I ſay) were the admoniſhments and forewarnings of God to his people; as that of Joſeph, To abide with Mary his wife, Mat. 1.20. & 2.13. after ſhe was conceived by the holy Ghoſt; as alſo, To convey our Saviour Chriſt into Aegypt, &c. the interpretation whereof are the peculiar gifts of God, which Joſeph the Patriarch,Gen. 39. & 40. & 41. Dan. 2. and Daniel the Prophet, had moſt ſpecially.

As for Phyſical conjectures upon Dreams, the Scriptures reprove them not; for by them the Phyſicians many times do underſtand the ſtate of their Patients bodies: For ſome of them come by means of Choler, Flegme, Melancholy, or Blood; and ſome by Love, Surfet, hunger, thirſt, &c. Galen and Boetius, were ſaid to deal with Devils, becauſe they told their Patients Dreams, or rather by their Dreams, their ſpecial Diſeaſes. Howbeit, Phyſical Dreams are natural, and the cauſe of them dwelleth in the nature of Man; for they are the inward actions of the mind in the ſpirits of the brain, whileſt the body is occupied with ſleep: for as touching the minde it ſelf, it never ſleepeth. Theſe Dreams vary, according to the difference of humors and vapors. There are alſo caſual Dreams, which (as Solomon ſaith) come through the multitude of buſineſs: Eccleſ. 5.3. for as a looking-glaſs [Page] ſheweth the image or figure thereunto oppoſite; ſo in Dreams, the phantaſie and imagination informes the underſtanding of ſuch things as haunt the outward ſenſe: whereupon the Poet ſaith:

Somnia ne cures; nam mens humana quod optat,

Dum vigilat ſperans, per ſomnum cernit id ipſum.

Engliſhed by Abraham Fleming:

Regard no Dreams, for why? the minde

Of that in ſleep a view doth take,

Which it doth wiſh and hope to finde,

At ſuch time as it is awake.

CHAP. III.

The opinion of divers old Writers touching Dreams, and how they vary in nothing; the cauſes thereof.

A diſſonancy in opinions about Dreams. SYneſius, Themiſtius, Democritus, and others grounding themſelves upon example that chance hath ſometimes verified, perſwade men, that nothing is dreamed in vain; affirming, that the heavenly influences do bring forth divers formes in corporal matter, and of the ſame influences, viſions, and dreams are printed in the fantaſtical power, which is inſtrumental, with a Celeſtial diſpoſition, meet to bring forth ſome effect, eſpecially in ſleep, when the mind (being free from bodily cares) may more liberally receive the heavenly influences, whereby many things are known to them ſleeping in Dreams, which they that wake cannot ſee. Plato attributeth them to the forms and ingendred knowledges of the ſoul: Avicen to the laſt intelligence that moveth the Moon, through the light that lighteneth the fantaſie in ſleep; Ariſtotle to the Phantaſtical ſenſe: Averroes to the imaginative: Albert to the influence of ſuperior bodies.

CHAP. IV.

Againſt Iterpreters of Dreams; of the ordinary cauſe of Dreams: Hemingius his opinion of Diabolical Dreams; the Interpretation of Dreams ceaſed.

THere are Books carryed about concerning this matter, under the name of Abraham, who (as Philo, in lib. gigantum, ſaith) was the inventor of the expoſition of Dreams; and ſo likewiſe of Solomon and Daniel. But Cicero, in lib. de divinatione, confuteth the vanity and folly of them that give credit to Dreams. And as for the Interpreters of Dreams, as they know not before the Dream, nor yet after, any certainty; yet when any thing afterwards happeneth, then they apply the Dream to that which hath chanced.

Certainly, men never lightly fail to Dream by night, of that which they meditate by day: and by day they ſee divers and ſundry things, and conceive them ſeverally in their minds: Then thoſe mixed conceits being laid up in the cloſet of the memory, ſtrive together; which, becauſe the phantaſie cannot diſcern nor diſcuſs, ſome certain thing gathered of many conceits is bred and contrived in one together. And therefore in my opinion, it is time vainly imployed,The pleaſant Art of the Interpretation of Dreams. to ſtudy about the interpretation of Dreams. He that liſt to ſee the folly and vanity thereof, may read a vain Treatiſe, ſet out by Thomas Hill a Londoner, 1568.

[Page]Laſtly, there are Diabolical Dreams,N. Hemin. in admonitionib. de ſuperſtitionib. Magicis vitandis. which Nicholaus Hemingius divideth into three ſorts. The firſt is, when the Devil immediately of himſelf (he meaneth corporally) offereth any matter of Dream. Secondly, when the Devil ſheweth Revelations to them that have made requeſt unto him therefore. Thirdly, when Magicians by Art bring to paſs, that other men Dream what they will. Aſſuredly theſe, and ſo all the reſt (as they may be uſed) are very Magical and Deviliſh Dreams. For although we may receive comfort of mind by thoſe which are called Divine Dreams, and health of body through Phyſical Dreams: yet if we take upon us to uſe the office of God in the Revelation,The end and uſe of Propheſie, interpretation of dreams, operation of Miracles, &c. or rather the Interpretation of them; or if we attribute unto them miraculous effects (now when we ſee the gifts of Propheſie, and of interpretation of Dreams, and alſo the operation of Miracles are ceaſed, which were ſpecial and peculiar gifts of God, to confirm the truth of the Word, and to eſtabliſh his people in the faith of the Meſſias, who is now exhibited unto us both in the Teſtament, and alſo in the blood of our Saviour Jeſus Chriſt) we are bewitched, and both abuſe and offend the Majeſty of God, and alſo ſeduce, delude and coſen all ſuch as by our perſwaſion, and their own light belief, give us credit.

CHAP. V.

That neither Witches, nor any other, can either by words or hearbs, thruſt into the mind of a ſleeping man, what Cogitations or Dreams they liſt; and whence Magical Dreams come.

I Grant there may be hearbs and ſtones found and known to the Phyſitians,Seek for ſuch ſtuffe in my book of Hart [...] mim. which may procure Dreams; and other hearbs and ſtones, &c. to make one bewray all the ſecrets of his mind, when his body ſleepeth, or at leaſt-wiſe to procure ſpeech in ſleep: But that Witches or Magicians have power by words, hearbs, and imprecations to thruſt into the mind or conſcience of man, what it ſhall pleaſe them, by vertue of their charmes, hearbs, ſtones or familiars, &c. according to the opinion of Hemingius, I deny; though therewithal I confeſs, that the Devil both by day and alſo by night, travelleth to ſeduce man, and to lead him from God; yea, and that no way more then this, where he placeth himſelf as God in the minds of them that are ſo credulous, to attribute unto him, or unto Witches, that which is only in the office, nature, and power of God to accompliſh.

Doth not Daniel the Prophet ſay, even in this caſe,Dan. 2. Gen. 11.8. Gen. 37. & 11. Iſa. 11. Dan. 2. It is the Lord only that knoweth ſuch ſecrets, as in expoſition of Dreams is required? And doth not Joſeph repeat thoſe very words to Pharaohs officers, who conſulted with him therein? Examples of Divine Dreams you may find a great number in the Scriture; ſuch (I mean) as it pleaſed God to reveal his pleaſure by. Of Phyſical Dreams we may both read in Authors, and ſee in our own experience dayly, or rather nightly. Such Dreams alſo as are caſual, they are likewiſe uſual, and come (as hath been ſaid) through the multitude of affairs and buſineſs. Thoſe which in theſe dayes are called Magical or Diabolical Dreams, may rather be called Melancholical. For out of that black vapor in ſleep,Ariſtot. de ſomnio. through Dreams appeareth (as Ariſtotle ſaith) ſome horrible thing, and as it were the image of an ugly Devil: ſometimes alſo other terrible viſions, imaginations, counſels, and practiſes. As, where we read of a certain man, that Dreamed there appeared one unto him that required him to throw himſelf into a deep pit, and that he ſhould reap great benefit thereby at Gods hands: So as the miſerable wretch giving credit thereunto, performed the matter and killed himſelf. Now I confeſs, that the Interpretation or execution of that Dream, was indeed Diabolical; but the Dream was caſual, derived from the heavy and black humor of Melancholy.

CHAP. VI.

[Page]

How men have been bewitched, coſened or abuſed by Dreams to dig and ſeach for Money.

Such would be imbarked in the ſhip of fools.HOw many have been bewitched with Dreams, and thereby made to conſume themſelves with digging and ſearching for Money, &c. whereof they or ſome other have dreamt, I my ſelf could manifeſt, as having known how many wiſe men have been that way abuſed by very ſimple perſons, even where no dream hath been met withal, but waking dreams. And this hath been uſed heretofore, as one of the fineſt coſening feats; inſomuch as there is a very formal art thereof deviſed, with many excellent and Superſtitions and Ceremonies thereunto belonging, which I will ſet down as briefly as may be. Albeit that here in England, An Engliſh Proverb. this Proverb hath been current, to wit, Dreams prove contrary: according to the anſwer of the Prieſts boy to his Maſter, who told his ſaid boy, that he dreamt he kiſſed his tail: Yea Maſter (ſaith he) but dreams prove contrary, you muſt kiſs mine.

CHAP. VII.

The Art and Order to he uſed in digging for money, revealed by Dreams: how to procure pleaſant Dreams: of morning and midnight Dreams.

Note this ſuperſtitious dotage.THere muſt be made upon a hazel wand, three croſſes, and certain words both blaſphemous and impious, muſt be ſaid over it; and hereunto muſt be added certain characters, and barbarous names. And whilſt the Treaſure is a digging, there muſt be read the Pſalms, De profundis, Miſſa, Miſereatur noſtri, Requiem, Pater Noſter, Ave Maria, Et ne nos inducas in tentationem, ſed libera nos à malo, Amen. A porta inferni credo videre bona, &c. Expectate Dominum, Requiem aeternam. And then a certain prayer. And if the time of digging be neglected, the Devil will carry all the treaſure away. See other more abſolute Conjurations for this purpoſe, in the word Iidoni following.

J. Bap. Neap. in Natural. Mag. lib. 2. cap. 26. fol. 83. & 84.You ſhall finde in Johannes Baptiſta Neapolitanus, divers Receipts by heards and potions, to procure pleaſant or fearful Dreams; and Perfumes alſo to that effect: who affirmeth, That Dreams in the dead of the night are commonly prepoſterous and monſtrous; and in the morning when the groſs humors be ſpent, there happen more pleaſant and certain Dreams, the blood being more pure than at other times: the reaſon whereof is there expreſſed.

CHAP. VIII.

Sundry Receipts and Ointments made and uſed for the tranſportation of Witches and other miraculous effects: an inſtance thereof reported and credited by ſome that are learned.

IT ſhall not be amiſs here in this place, to repeat an Ointment greatly to this purpoſe, rehearſed by the aforeſaid Johannes Baptiſta Neapolitanus, wherein, though he may be overtaken and coſened by an old Witch, and made not only to believe, but alſo to report a falſe tail; yet becauſe it greatly overthroweth the opinion of M. Mal. Bodin, and ſuch other, as write ſo abſolutely in maintenance of Witches tranſportations, I will ſet down his words in this behalf.

[Page]The Receipt is as followeth:

The fat of young children, and ſeeth it with water in a brazen veſſel, Confections or Receipts for miraculous tranſportation of Witches. reſerving the thickeſt of that which remaineth boyled in the bottome, which they lay up and keep, until occaſion ſerveth to uſe it. They put hereunto Eleoſelinum, Aconitum, Frondes populeas, Mountain parſly, Wolves-bane, leaves of the Poplar and Soot.

Another Receipt to the ſame purpoſe:

Sium, Acarum vulgare, Pentaphyllon, yellow Water-creſſes, common Acorus, Cinquefoil, the blood of a Flitter-Mouſe, Solanum Somniferum & oleum, Sleeping Nightſhade and Oyle: They ſtampe all theſe together, and then they rub all parts of their bodies exceedingly, till they look red, and be very hot, ſo as the pores may be opened, and their fleſh ſoluble and looſe: They joyn herewithal, either fat, or oyl in ſtead thereof, that the force of the Ointment may the rather pierce inwardly, and ſo be more effectual.

By this means (ſaith he) in a Moon-light night, they ſeem to be carryed in the Air, to Feaſting, Singing, Dancing, Kiſſing, Culling, and other acts of Venery, with ſuch youths as they love and deſire moſt: For the force (ſaith he) of their imagination is ſo vehement, that almoſt all that part of the brain, wherein the memory conſiſteth, is full of ſuch conceits. And whereas they are naturally prone to believe any thing, ſo do they receive ſuch impreſſions and ſtedfaſt imaginations into their minds, as even their ſpirits are altered thereby; not thinking upon any thing elſe, either by day or by night.Vetulae, quas a ſtrigis ſimilitudine, ſtriges vocant, quae (que) noctu puerulorum ſanguinem in cunis cubantium exſorbent. And this helpeth them forward in their imaginations, that their uſual food is none other commonly but Beets, Roots, Nuts, Beans, Peaſe, &c.

Now (ſaith he) when I conſidered throughly hereof, remaining doubtful of the matter, there fell into my hands a Witch, who of her own accord did promiſe me to fetch me an errand out of hand from far Countries, and willed all them, whom I had brought to witneſs the matter, to depart out of the chamber. And when ſhe had undreſſed her ſelf, and froted her body with certain Ointments (which action we beheld through a chink or little hole of the door) ſhe fell down through the force of thoſe Soporiferous or Sleepy Ointments into a moſt ſound and heavy ſleep; ſo as we did break open the door, and did beat her exceedingly; but the force of her ſleep was ſuch, as it took from her the ſenſe of feeling; and we departed for a time. Now when her ſtrength and powers were weary and decayed, ſhe awoke of her own accord, and began to ſpeak many vain and doting words, affirming, that ſhe had paſſed over both Seas and Mountains; delivering to us many untrue and falſe reports: we earneſtly denyed them, ſhe impudently affirmed them. This (ſaith he) will not ſo come to paſs with every one, but only with old Women that are melancholick, whoſe nature is extream cold, and their evaporation ſmall: and they both perceive and remember what they ſee in that caſe and taking of theirs.

CHAP. IX.

A confutation of the former follies, as well concerning Ointments, Dreams &c. as alſo of the aſſembly of Witches, and of their conſultations and bankets at ſundry places, and all in Dreams.

BUt if it be true that S. Auguſtine ſaith, and many other writers, That Witches nightwalkings are but Phantaſies and Dreams; then all the reports of their bargain, tranſporting, and meetings with Diana, Minerva, &c. are but fables; and then do they lye that maintain thoſe actions to be done in deed and verity, which in truth are done no way. It were marvel on the one ſide (if thoſe thing happened in Dreams, which nevertheleſs the Witches affirm to be otherwiſe) that when thoſe Witches awake, they neither [Page] conſider nor remember that they were in a Dream. It were marvel that their Ointments, by the Phyſicians opinions having no force at all to that effect, as they confeſs which are Inquiſitors, ſhould have ſuch operation. It were marvel that their Ointments cannot be found any where, ſaving only in the Inquiſitors Books. It were marvel, that when a ſtranger is anointed therewith, they have ſometimes, and yet not alwayes, the like operation as with Witches; which all the Inquiſitors confeſs.

Bar. Spin. qu. de ſtrigil. c. 30, 31.But to this laſt, Fryer Bartholomaeus ſaith, That the Witches themſelves, before they anoint themſelves, do hear in the night time, a great noiſe of Minſtrels, which flye over them, with the Lady of the Fairies, and then they addreſs themſelves to their journey.New matter and worthy to be marvelled at. But then I marvel again, that no body heareth nor ſeeth this troop of Minſtrels, eſpecially riding in a Moon-light night. It is marvel, that they that think this to be but in a Dream, can be perſwaded that all the reſt is any other then Dreams. It is marvel, that in Dreams, Witches of old acquaintance meet ſo juſt together, and conclude upon Murthers, and receive Ointments, Roots, Powders, &c. (as Witchmongers report they do, and as they make the Witches confeſs) and yet lye at home faſt aſleep. It is marvel, that ſuch preparation is made for them (as Sprenger, Bartholomew, and Bodin report) as well in Noble-mens houſes, as in Alehouſes; and that they come in dreams, and eat up their meat: and the Alewife ſpecially is not wearyed with them for non-payment of their ſcore, or falſe payment; to wit, with imaginary money, which they ſay is not ſubſtantial, and that they talk not afterwards about the reckoning, and ſo diſcover the matter. And it is moſt marvel of all, that the Hoſteſs, &c. doth not ſit among them, and take part of their good cheer: For ſo it is, that if any part of theſe their meetings and league be true, it is as true and as certainly proved and confeſſed, that at ſome Alehouſe, or ſome time at ſome Gentlemans houſe, there is continual preparation made monethly for this aſſembly:Legend. aur. in vita S. Germani. as appeareth in S. Germans ſtory.

CHAP. X.

That moſt part of Propheſies in the Old Teſtament were revealed in Dreams: that we are not to look for ſuch Revelations: of ſome who have dreamt of that which hath come to paſs: that Dreams prove contrary. Nebuchadnezzars rule to know a true Expoſitor of Dreams.

IT is held and maintained by divers, and gathered out of the 12 of Numbers, that all which was written or ſpoken by the Prophets, among the children of Iſrael (Moſes excepted) was propounded to them by Dreams. And indeed it is manifeſt, that many things, which are thought by the unlearned to have been really finiſhed, have been only performed by Dreams and Viſions. As where Solomon required of God the guift of Wiſdom, 1 Kin. 3.5, 15. 1 King. 9.5. Iſa. 6. Ezek. 12. Jerem. 13. that was (I ſay) in a Dream: and alſo, where he received promiſe of the continuance of the Kingdom of Iſrael in his line. So was Iſaiah's viſion, in the 6. of his Propheſie: as alſo that of Ezekiel the 12. Finally, where Jeremiah was commanded To hide his girdle in the clift of a rock at the river Euphrates in Babylon; and that after certain dayes, it did there putrifie, it muſt needs be in a Dream; for Jeremiah was never (or at leaſtwiſe not then) at Babylon. We that are Chriſtians muſt not now ſlumber and dream, but watch and pray, and meditate upon our ſalvation in Chriſt both day and night. And if we expect revelations in our Dreams, now, when Chriſt is come, we ſhall deceive our ſelves; for in him are fulfilled all Dreams and Propheſies.J. Bodin lib. de daem. 1. cap. 5. Howbeit, Bodin holdeth, That Dreams and Viſions continue till this day, in as miraculous manner as ever they did.

[Page]If you read Artemidorus, you ſhall read many ſtories of ſuch as dreamt of things that afterwards came to paſs. But he might have cited a thouſand for one that fell out contrary; for, as for ſuch Dreams among the Jews themſelves as had not extraordinary Viſions miraculouſly exhibited unto them by God, they were counted coſeners, as may appear by theſe words of the Prophet Zechary, Surely the Idols have ſpoken vanity, and the Soothſayers have ſeen a lye, Zech. 10.2. Eccleſ. 5.3. Jerem. 23. and the Dreamers have told a vain thing. According to Solomons ſaying, In the multitude of dreams and vanities are many words. It appeareth in Jeremiah 23. that the falſe Prophets, whileſt they illuded the people with lyes, counterfeiting the true Prophets, uſed to cry out, Dreams, dreams; We have dreamed a dream, &c. Finally, Nebuchadnezzar teacheth all men to know a true Expoſitor of Dreams; to wit, ſuch a one as hath his Revelation from God;Dan. 2. for he can (as Daniel did) repeat your Dream before you diſcover it; which thing, it any Expounder of Dreams can do at this day, I will believe him.

BOOK XI.

[Page]

CHAP. I.

The Hebrew word Nahas expounded; of the Art of Augury; who invented it; how ſlovenly a Science it is; the multitude of Sacrifices, and Sacrifices of the Heathen, and the cauſes thereof.

NAHAS, is to obſerve the flying of Birds, and comprehendeth all ſuch other obſervations, where men do gueſſe upon uncertain toyes. It is found in Deut. 18. and in 2 Chron. 33. and elſewhere. Of this Art of Augury, Tyreſias the King of the Thebans is ſaid to be the firſt inventor; but Tages firſt publiſhed the diſcipline thereof, being but a little boy, as Cicero reporteth out of the books of the Hetruſcans themſelves.The ſlovenly Art of Augury. Some points of this Art are more high and profound then ſome others, and yet are they more homely and ſlovenly then the reſt; as namely, the Divination upon the entrails of beaſts, which the Gentiles in their ſacrifices ſpecially obſerved. Inſomuch as Marcus Varro, ſeeing the abſurdity thereof, ſaid, that theſe gods were not only idle, but very ſlovens, that uſed ſo to hide their ſecrets and councels in the guts and bowels of Beaſts.

How vainly, abſurdly, and ſuperſtitiouſly the Heathen uſed this kind of Divination in their ſacrifices, is manifeſted by their actions and ceremonies in that behalf practiſed, as well in times paſt, as at this hour. The Aegyptians had 666 ſeveral ſorts and kinds of Sacrifices: the Romans had almoſt as many: the Grecians had not ſo few as they: the Perſians and Medes were not behind them: the Indians and other Nations have at this inſtant their Sacrifices full of variety, and more full of barbarous impiety; for in ſundry places, theſe offer ſacrifices to the Devil, hoping thereby to move him to lenity; yea, theſe commonly ſacrifice ſuch of their enemies, as they have taken in war: as we read that the Gentiles in ancient time did offer ſacrifice, to appeaſe the wrath and indignation of their feigned gods.

CHAP. II.

Of the Jews ſacrifice to Moloch, a diſcourſe thereupon, and of Purgatory.

THe Jews uſed one kind of Diabolical Sacrifice, never taught them by Moſes, 2 Reg. 23.10. 2 Chr. 33.6. namely, To offer their children to Moloch, making their ſons and their daughters to run through the fire: ſuppoſing ſuch grace and efficacy to have been in that action, as other Witches affirm to be in Charmes and Words; and therefore among other points of Witchcraft,Deut. 18.10. Levit. 18.21. & 20.2. this is ſpecially and namely forbidden by Moſes. We read of no more Miracles wrought hereby, then by any other kind of Witchcraft in the old or new Teſtament expreſſed. It was no ceremony appointed by God, no figure of Chriſt; perhaps it might be a ſacrament,An invincible argument againſt Purgatory. or rather a figure of Purgatory, the which place was not remembred by Moſes. Neither was there any ſacrifice appointed by the law for the relief of Iſraelites ſouls that there ſhould be tormented. Which without all doubt ſhould [Page] not have been omitted, if any ſuch place of Purgatory had been then, as the Pope hath lately deviſed for his private and ſpecial lucre. This Sacrificing to Moloch (as ſome affirm) was uſual among the Gentiles, from whence the Jews brought it into Iſrael; and there (of likelyhood) the Eutichiſts learned the abomination in that behalf.

CHAP. III.

The Canibals cruelty: of Popiſh Sacrifices exceeding in tyranny the Jews or Gentiles.

THe incivility and cruel Sacrifices of Popiſh Prieſts do yet exceed both the Jew and the Gentile; Againſt the Papiſts abominable and blaſphemous Sacrifice of the Maſs. for theſe take upon them to ſacrifice Chriſt himſelf. And to make their tyranny the more apparent, they are not contented to have killed him once, but dayly and hourly torment him with new deaths; yea they are not aſhamed to ſwear, that with their carnal hands they tear his humane ſubſtance, breaking it into ſmall gobbets; and with their external teeth chew his fleſh and bones, contrary to Divine or humane nature; and contrary to the Propheſie, which ſaith, There ſhall not a bone of him be broken. Pſal. 34.20. Finally, in the end of their ſacrifices (as they ſay) they eat him up raw, and ſwallow down into their guts every member and parcel of him: and laſt of all, that they convey him into the place where they beſtow the reſidue of all that which they have devoured that day. And this ſame barbarous impiety exceedeth the cruelty of all others; for all the Gentiles conſumed their ſacrifices with fire, which they thought to be holy.

CHAP. IV.

The ſuperſtition of the Heathen about the element of fire, and how it grew in ſuch reverence among them; of their corruptions, and that they had ſome inkling of the godly Fathers doings in that behalf.

AS touching the element of fire, and the ſuperſtition thereof about thoſe buſineſſes, you ſhall underſtand, that many ſuperſtitious people of all Nations have received, and reverenced, as the moſt holy thing among their ſacrifices; inſomuch (I ſay) as they have worſhipped it among their gods, calling it Orimaſda (to wit) holy fire, and Divine light: The Greeks called it [...], the Romans, Veſta, which is, The fire of the Lord. Surely they had heard of the fire that came down from heaven, and conſumed the oblations of the Fathers; and they underſtood it to be God himſelf: For there came to the Heathen, the bare names of things, from the doctrine of the godly Fathers and Patriarches, and thoſe ſo obſcured with fables, and corrupted with lyes, ſo overwhelmed with ſuperſtitions, and diſguiſed with ceremonies, that it is hard to judge from whence they came. Some cauſe thereof (I ſuppoſe) was partly the tranſlations of Governments, whereby one Nation learned folly of another; and partly blind devotion, without knowledge of Gods Word; but ſpecially the want of Grace, which they ſought not for, according to Gods commandement and will. And that the Gentiles had ſome inkling of the godly Fathers doings, may diverſly appear. Do not the Muſcovits, and Indian prophets at this day,The Gymnoſophiſts of India their apiſh imitation of Eſay. like apes, imitate Eſay? Becauſe he went naked certain years, they forſooth counterfeit madneſs, and drink potions for that purpoſe; thinking that whatſoever they ſay in their madneſs, will certainly come to paſs. But hereof is more largely diſcourſed before in the word Kaſam.

CHAP. V.

[Page]

Of the Roman Sacrifices: of the eſtimation they had of the Augury; of the twelve Tables.

THe Romans, even after they were grown to great civility, and enjoyed a moſt flouriſhing State and Common-wealth, would ſometimes ſacrifice themſelves, ſometimes their children, ſometimes their friends, &c. conſuming the ſame with fire, which they thought holy. Such eſtimation (I ſay) was attributed to that of Divination upon the entrails of Beaſts, &c. At Rome, the chief Princes themſelves exerciſed the ſame; namely, Romulus, Fabius Maximum, &c. inſomuch as there was a decree made there, by the whole Senate, that ſix of the chiefe Magiſtrates Sons ſhould from time to time be put forth, to learn the myſtery of theſe Arts of Augury and Divination, at Hetruria, where the cunning and knowledge thereof moſt abounded. When they came home well informed and inſtructed in this Art, their eſtimation and dignity was ſuch, as they were accounted, reputed, and taken to be the interpreters of the gods, or rather between the gods and them. No high Prieſt, nor any other great officer was elected, but theſe did abſolutely nominate them, or elſe did exhibit the names of two, whereof the Senate muſt chooſe the one.

The law of the twelve tables.In their ancient Laws were written theſe words: Prodigia & portenta ad Hetruſcos aruſpices (ſi Senatus juſſerit) deferunto, Hetruriae (que) principes diſciplinam diſcunto, Quibus divis decreverunt, procuranto, iſdem fulgura & oſtenta pianto, auſpicia ſervanto, auguri parento: the effect of which words are this, Let all prodigious and portentous matters be carryed to the Soothſayers of Hetruria, at the will and commandement of the Senate; and let the young Princes be ſent to Hetruria, there to learn that Diſcipline, or to be inſtructed in that Art and Knowledge. Let there be always ſome Solicitor, to learn with what gods they have decreed or determined their matters; and let Sacrifices be made unto them in times of lightening, or at any ſtrange or ſupernatural ſhew. Let all ſuch conjecturing tokens be obſerved; whatſoever the Soothſayer commandeth, let it be religiouſly obeyed.

CHAP. VI.

Colledges of Augurers, their office, their number, the ſignification of Augury, that the practiſers of that Art were coſeners; their profeſſion, their places of exerciſe, their apparel, their ſuperſtition.

ROmulus erected three Colledges or Centuries of thoſe kinds of Soothſayers, which only (and none other) ſhould have authority to expound the minds and admoniſhment of the gods. Afterwards that number was augmented to five, and after that to nine: for they muſt needs be odd. In the end they increaſed ſo faſt, that they were fain to make a decree for ſtay, from the further proceeding in thoſe erections;Magna Charta 3 H. 36.7 Ed. 1.15.2 R. 5. like to our Statute of Mortmaine. Howbeit, Sylla (contrary to all orders and conſtitutions before made) increaſed that number to four and twenty.

And though Augurium be moſt properly that Divination which is gathered by Birds; yet becauſe this word Nahas comprehendeth all other kinds of Divination, as Extiſpicium, aruſpicium, &c. which is as well the gueſſing upon the entrails of beaſts, as divers other wayes: omitting Phyſiognomy and Palmeſtry, and ſuch like, for the tediouſneſs and folly thereof; I will ſpeak a little of ſuch Arts as were above meaſure regarded of our elders; neither mind I to diſcover the whole circumſtance, but to refute the vanity thereof, and ſpecially of the Profeſſors of them, which are and alwayes have been couſening Arts, and in them [Page] contained both ſpecial and ſeveral kinds of Witchcrafts: For the Maſters of theſe faculties have ever taken upon them to occupy the place and name of God; blaſphemouſly aſcribing unto themſelves his Omnipotent Power to foretel, &c. whereas in truth, they could or can do nothing, but make a ſhew of that which is not.

One matter, to bewray their coſening, is; that they could never work nor foreſhew any thing to the poor or inferior ſort of people:A manifeſt diſcovery of Augurers coſenage. for portentous ſhews (ſay they) alwayes concerned great Eſtates. Such matters as touched the baſer ſort, were inferior cauſes; which the ſuperſtition of the people themſelves would not neglect to learn. Howbeit, the Profeſſors of this Art deſcended not ſo low, as to communicate with them: for they were Prieſts (which in all Ages and Nations have been jolly fellows) whoſe office was, to tell what ſhould come to paſs, either touching good luck, or bad fortune; to expound the minds, admonitions, warnings and threatnings of the Gods, to foreſhew calamities, &c. which might be (by their Sacrifices and common contrition) removed and qualified. And before their entrance into that action, they had many obſervations, which they executed very ſuperſtitiouſly; pretending that every Bird and Beaſt, &c. ſhould be ſent from the Gods as fore-ſhewers of ſomewhat. And therefore firſt they uſed to chooſe a clear day, and fair weather to do their buſineſs in: for the which their place was certainly aſſigned, as well in Rome as in Hetruria, wherein they obſerved every quarter of the element, which way to look, and which way to ſtand, &c. Their Apparel was very Prieſt-like, of faſhion altered from all others, ſpecially at the time of their Prayers, wherein they might not omit a word nor a ſyllable: in reſpect whereof one read the Service, and all the reſidue repeated it after him, in the manner of a Proceſſion.

CHAP. VII.

The Times and Seaſons to exerciſe Augury, the Manner and Order thereof, of the Ceremonies thereunto belonging.

NO leſs regard was there had of the times of their practice in that miniſtery: for they muſt begin at midnight, and end at noon,Note the ſuperſtitious Ceremonies of Augurers. not travelling therein in the decay of the day, but in the Increaſe of the ſame; neither in the ſixth or ſeventh hour of the day, nor yet after the moneth of Auguſt; becauſe then young Birds then flie about, and are diſeaſed and unperfect, mounting their feathers, and flying out of the Countrey: ſo as no certain gueſs is to be made of the Gods purpoſes by them at thoſe ſeaſons. But in their due times they ſtanding with a bowed wand in their hand, their face toward the Eaſt, &c. in the top of an high Tower, the weather being clear, watch for Birds, noting from whence they came, and whither they fly, and in what ſort they wag their wings, &c.

CHAP. VIII.

Upon what Signs and Tokens Augurers did Prognoſticate; Obſervations touching the Inward and Outward parts of Beaſts, with notes of Beaſts behaviour in the Slaughter-houſe.

THeſe kind of Witches, whom we have now in hand, did alſo prognoſticate good or bad luck, according to the ſoundneſs or imperfection of the entrails of Beaſts; or according to the ſuperfluities or infirmities of nature; or according to the abundance of humours unneceſſary, appearing in the inward parts and bowels of the Beaſts ſacrificed: For as touching the outward parts, it was always provided and fore-ſeen, that they ſhould be without [Page] blemiſh.Obſervations in the Art augurifical. And yet there were many tokens and notes to be taken of the external actions of thoſe Beaſts, at the time of ſacrifice: as if they would not quietly be brought to the place of execution, but muſt be forcibly hailed; or if they brake looſe; or if by hap, cunning or ſtrength they withſtood the firſt blow, or if after the Butchers blow they leaped up, roared, ſtood faſt; or being fallen, kicked, or would not quietly die, or bled not well; or if any ill news had been heard, or any ill ſight ſeen at the time of ſlaughter or ſacrifice: which were all ſignifications of ill luck and unhappy ſucceſs. On the other ſide, if the ſlaughter man performed his office well, ſo as the beaſt had been well choſen, not infected, but whole and ſound, and in the end fair killed, all had been ſafe: for then the Gods ſmiled.

CHAP. IX.

A confutation of Augury; Plato his reverend Opinion thereof, of contrary Events, and falſe Predictions.

BUt what credit is to be attributed to ſuch toyes and chances, which grow not of Nature, but are gathered by the ſuperſtition of the Interpreters? As for Birds, who is ſo ignorant that conceiveth not, that one flyeth one way, another another way, about their private neceſſities? And yet are the other divinations more vain and fooliſh.Plato in Phaedro, in Timeo, in lib. de Republ. Howbeit, Plato thinketh a Common-wealth cannot ſtand without this Art, and numbereth it among the liberal Sciences. Theſe fellows promiſed Pompy, Caſſius, and Caeſar, that none of them ſhould die before they were old, and that in their own houſes, and in great honour; and yet they all died clean contrarily.Wherein the Papiſts are more blameworthy then the Heathen. Howbeit doubtleſs, the Heathen in this point were not ſo much to be blamed, as the ſacrificing Papiſts: for they were directed hereunto without the knowledge of Gods promiſes, neither knew they the end why ſuch Ceremonies and Sacrifices were inſtituted; but only underſtood by an uncertain and ſlender report, that God was wont to ſend good or ill ſucceſs to the children of Iſrael, and to the old Patriarchs and Fathers, upon his acceptance or diſallowance of their Sacrifices and Oblations. But men in all ages have been ſo deſirous to know the effect of their purpoſes, the ſequel of things to come, and to ſee the end of their fear and hope; that a ſilly Witch, which hath learned any thing in the Art of coſenage, may make a great many jolly fools.

CHAP. X.

The coſening Art of Sortilege or Lottery, practiſed eſpecially by Aegyptian Vagabonds, of allowed Lots, of Pythagoras his Lot, &c.

THe counterfeit Aegyptians, which were indeed coſening Vagabonds, practiſing the Art called Sortilegium, Soritlege or Lotſhare. had no ſmall credit among the multitude: Howbeit, their Divinations were as was their faſt and looſe, and as the Witches cures and hurts, and as the Sooth-ſayers anſwers, and as the Conjurers raiſing up of ſpirits, and as Apollo's or the Roed of Grace's Oracles, and as the Jugglers knacks of Legierdemain, and as the Papiſts Exorciſms, and as the Witches charms, and as the counterfeit Viſions, and as the coſeners Knaveries, Hereupon it was ſaid, Non inveniatur inter vos Menahas, that is, Sortilegus, which were like to theſe Aegyptian coſeners. As for other lots, they were uſed, and that lawfully, as appeareth by Jonas and others that were holy men, and as may be ſeen among all Common-wealths, for the deciding of divers Controverſies, &c. wherein thy neighbour is not miſuſed, nor God any way offended. But in truth I think, becauſe of the coſenage that ſo eaſily may be uſed herein, God forbad it in the Common-wealth of the Jews, though in the good uſe thereof it [Page] was allowed in matters of great weight; as appeareth both in the Old and New Teſtament; and that as well in doubtful caſes and diſtributions, as in Elections,Levit. 16.1. Numb. 33. & 36. Joſh. 14. 1. Chron. 24. & 26. Proverb. 18. Jonas 1. Acts 1. and Inheritances, and pacification of variances. I omit to ſpeak any thing of the Lots compriſed in Verſes, concerning the luck enſuing, either of Virgil, Homer, or any other, wherein fortune is gathered by the ſudden turning unto them: becauſe it is a childiſh and ridiculous toy, and like unto childrens play at Primus, ſecundus, or the game called The Philoſophers Table: but herein I will refer you to the bable it ſelf, or elſe to Bodin, or to ſome ſuch ſober Writen thereupon, of whom there is no want.

There is a Lot alſo called Pythagora's Lot, which (ſome ſay) Ariſtotle believed:Of Pythagoras lot. and that is, where the characters of letters have certain proper numbers; whereby they divine (through the proper names of men) ſo as the numbers of each letter being gathered in a ſum, and put together, give victory to them whoſe ſum is the greater, whether the queſtion be of Warr, Life, Matrimony, Victory, &c. even as the unequal number of vowels in proper names portendeth lack of ſight, halting, &c. which the God-fathers and God-mothers might eaſily prevent, if the caſe ſtood ſo.

CHAP. XI.

Of the Cabaliſtical Art, conſiſting of Traditions and Unwritten Varieties learned without Book, and of the Diviſion thereof.

HEre is alſo place for the Cabaliſtical Art, conſiſting of unwritten Verities, which the Jews do believe and brag, that God himſelf gave to Moſes in Mount-Sinai; and afterwards was taught only with lively voyce, by degrees of ſucceſſion, without writing, until the time of Eſdras; even the Scholars of Archippus did uſe Wit and Memory in ſtead of Books.The Art Cabaliſtical divided. They divide this in twain; the one expoundeth with Philoſophical reaſon the Secrets of the Law and the Bible, wherein (they ſay) that Solomon was very cunning; becauſe it is written in the Hebrew Stories, that he diſputed from the Cedar to Libanus, even to the Hyſope, alſo of Birds, Beaſts, &c. The other is, as it were, a Symbolical Divinity of the higheſt Contemplation, of the divine and angelike vertues, of holy names and ſigns; wherein the letters, numbers, figures, things and arms, the pricks over the letters, the lines, the points, and the accents do all ſignifie very profound things and great ſecrets. By theſe Arts the Atheiſts ſuppoſe Moſes wrote all his Miracles, and that hereby they have power over Angels and Devils, as alſo to do miracles: yea, and that hereby all the miracles that either any of the Prophets, or Chriſt himſelf wrought, were accompliſhed.

But C. Agrippa having ſearched to the bottom of this Art, ſaith,C. Agrippa lib. de vanit. ſcient. it is nothing but ſuperſtition and folly. Otherwiſe you may be ſure Chriſt would not have hidden it from his Church: For this cauſe the Jews were ſo skilful in the Names of God, But there is none other Name in Heaven or Earth, in which we might be ſaved, but Jeſus: neither is that meant by his bare Name, but by his vertue and goodneſs towards us. Theſe Cabaliſts do further brag,The blaſphemy of the Cabaliſts. that they are able hereby, not only to find out and know the unſpeakable myſteries of God, but alſo the ſecrets which are above Scripture; whereby alſo they take upon them to Propheſie, and to work Miracles: yea hereby they can make what they liſt to be Scripture; as Valeria Proba did pick certain Verſes out of Virgile, alluding them to Chriſt. And therefore theſe their Revolutions are nothing but Allegorical Games, which idle men buſied in Letters, Points, and Numbers, (which the Hebrew tongue eaſily ſuffereth) deviſe to delude and coſen the ſimple and ignorant. And this they call Alphabetary or Arithmetical Divinity, which Chriſt ſhewed to his Apoſtles only, and which Paul ſaith, he ſpeaketh but among perfect men; and being high myſteries are not to be committed [Page] unto writing, and ſo made popular. There is no man that readeth any thing of this Cabaliſtical Art, but muſt needs think upon the Popes cunning practices in this behalf,In Concil. Trident. who hath In ſcrinio pectoris, not only the Expoſition of all Laws, both Divine and Humane, but alſo Authority to add thereunto, or to draw back there-from at his pleaſure: and this may he lawfully do even with the Scriptures, either by addition or ſubſtraction, after his own pontifical liking. As for example, He hath added the Apocrypha (whereunto he might as well have joyned S. Auguſtine's Works, or the courſe of the Civil Law, &c.) Again, he hath diminiſhed from the Decalogue or Ten Commandements, not one or two words, but a whole Precept, namely the ſecond, which it hath pleaſed him to daſh out with his pen: and truly he might as well by the ſame authority have raſed out of the Teſtament S. Mark's Goſpel.

CHAP. XII.

When, How, and in What ſort Sacrifices were firſt Ordained, and how they were prophaned, and how the Pope corrupeth the Sacraments of Chriſt.

Gen. 2.17.AT the firſt God manifeſted to our father Adam, by the prohibition of the Apple, that he would have man live under a law, in obedience and ſubmiſſion; and not to wander like a Beaſt without order or diſcipline. And after man had tranſgreſſed, and deſerved thereby Gods heavy diſpleaſure, yet his mercy prevailed;Gen. 3.6. Gen. 3.15. and taking compaſſion upon man, he promiſed the Meſſias, who ſhould be born of a woman, and break the Serpents head: declaring by evident teſtimonies, that his pleaſure was that man ſhould be reſtored to ſavour and grace, through Chriſt: and binding the mindes of men to this promiſe, and to be fixed upon their Meſſias, eſtabliſhed Figures and Ceremonies wherewith to nouriſh their Faith, and confirmed the ſame with miracles, prohibiting and excluding all mans devices in that behalf.Lev. 12.13, &c. And upon his promiſe renewed, he enjoyned (I ſay) and erected a new form of worſhip, whereby he would have his promiſes conſtantly beheld, faithfully believed, and reverently regarded. He ordained ſix ſorts of divine Sacrifices; three Propitiatory, not as meriting remiſſion of ſins, but as figures of Chriſts propitiation: the other three were of thankſgiving. Theſe Sacrifices were full of Ceremonies, they were powdered with conſecrated Salt, and kindled with fire, which was preſerved in the Tabernacle of the Lord: which fire (ſome think) was ſent down from heaven. God himſelf commanded theſe Rites and Ceremonies to our fore-fathers, Noah, Abraham, Iſaac, Jacob, &c. promiſing therein both the amplification of their families, and alſo their Meſſias. But in tract of time (I ſay) wantonneſs, negligence, and contempt, through the inſtigation of the Devil, aboliſhed this inſtitution of God: ſo as in the end, God himſelf was forgotten among them, and they became Pagans and Heathens, deviſing their own ways, until every Countrey had deviſed and erected both new Sacrifices, and alſo new Gods particular unto themſelves. Whoſe example the Pope followeth, in prophaning of Chriſts Sacraments,A gird at the Pope for his ſawcineſs in Gods matters. diſguiſing them with his devices and ſuperſtitious Ceremonies, contriving and comprehending therein the folly of all Nations: the which, becauſe little children do now perceive and ſcorn, I will paſs over, and return to the Gentiles, whom I cannot excuſe of coſenage, ſuperſtition, nor yet of vanity in this behalf: For if God ſuffered falſe Prophets among the children of Iſrael, being Gods peculiar people, and hypocrites in the Church of Chriſt, no marvel if there were ſuch people amongſt the Heathen which neither profeſſed nor knew him.

CHAP. XIII.

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Of the Objects whereupon the Augurers uſed to Prognoſticate, with certain Cautions and Notes.

THe Gentiles, which treat of this matter, repeat an innumerable multitude of Objects, whereupon they prognoſticate good or bad luck. And a great matter is made of ſneezing, wherein the number of ſneezings and the time thereof is greatly noted; the tingling in the finger, the elbow, the toe, the knee, &c. are ſingular notes alſo to be obſerved in this Art; though ſpecially herein are marked the flying of Fowls, and meeting of Beaſts, with this general caution, that the object or matter whereon men divine, muſt be ſudden and unlocked for: which regard, children and ſome old fools have to the gathering Prim-roſes, True-loves, and four-leaved graſs: Item, the perſon unto whom ſuch an object offereth it ſelf unawares; Item, the intention of the diviner, whereof the object which is met, is referred to Augury; Item, the hour in which the object is without fore-knowledge upon the ſudden met withal, and ſo forth.

Pliny reporteth that Gryphes flie alwayes to the place of ſlaughter,Plin. lib. natural. hiſt. 10. c. 6. two or three dayes before the battel is fought; which was ſeen and tryed at the battel of Troy; and in reſpect thereof, the Gryphe was allowed to be the chief Bird of Augury. But among the innumerable number of the portentous Beaſt, Fowls,Ariſt. in Auguriis. Serpents, and other creatures, the Toad is the moſt excellent object, whoſe ugly deformity ſignifieth ſweet and amiable fortune: in reſpect whereof ſome ſuperſtitious Witches preſerve Toads for their familiars. And ſome one of good credit (whom I could name) having convented the Witches themſelves, hath ſtarved divers of their Devils, which they kept in boxes in the likeneſs of Toads.

Plutarch Cheronaeus ſaith, that the place and ſite of the ſigns that we receive by Augury, are ſpecially to be noted: for if we receive them on the left ſide,Plutarch doateth his leave for all his, learning. good luck; if on the right ſide, ill luck inſueth: becauſe terrene and mortal things are oppoſite and contrary to divine and heavenly things; for that which the Gods deliver with the right hand, falleth to our left ſide; and ſo contrariwiſe.

CHAP. XIV.

The diviſion of Augury; perſons admittable into the Colledges of Augury; of their Superſtition.

THe latter Diviners in theſe myſteries,Aug. Niphus de Auguriis, lib. 1. have divided their ſoothſayings into twelve Superſtitions, as Auguſtinus Niphus termeth them. The firſt is proſperity; the ſecond, ill luck, as when one goeth out of his houſe, and ſeeth an unlucky beaſt lying on the right ſide of his way; the third is deſtinie; the fourth is fortune; the fifth is ill hap, as when an infortunate beaſt feedeth on the right ſide of your way; the ſixt is utility; the ſeventh is hurt; the eight is called a cautel, as when a beaſt followeth one, and ſtayeth at any ſide, not paſſing beyond him, which is a ſign of good luck; the ninth is infelicity, and that is contrary to the eight, as when the beaſt paſſeth before one; the tenth is perfection; the eleventh is imperfection; the twelft is confuſion. Thus farre he.

Among the Romans none could be received into the Colledge of Augurers that had a bile, or had been bitten with a Dog,Who were not admittable into the Colledge of Augurers among the Romans. &c. and at the times of their exerciſe, even at noon-days, they lighted Candles. From whence the Papiſts convey unto their Church thoſe points of infidelity. Finally, their obſervations were ſo infinite and ridiculous, that there flew not a ſparkle out of the fire, but it betokened ſomewhat.

CHAP. XV.

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Of the Common Peoples fond and ſuperſtitious Collections and Obſervations.

O vain folly and fooliſh vanity!AMongſt us there be many women, and effeminate men (marry Papiſts alwayes, as by their ſuperſtition may appear) that make great Divinations upon the ſhedding of Salt, Wine, &c. and for the obſervation of dayes and hours uſe as great Witchcraft as in any thing: For if one chance to take a fall from a Horſe, either in a ſlippery or ſtumbling way, he will note the day and hour, and count that time unlucky for a journey. Otherwiſe, he that receiveth a miſchance, will conſider whether he met not a Cat, or a Hare, when he went firſt out of his doores in the morning; or ſtumbled not at the threſhhold at his going out; or put not on his ſhirt the wrong ſide outwards; or his left ſhooe on his right foot, which Auguſtus Caeſar reputed for the worſt luck that might befal.Martin de Arles in tract. de ſuperſt. contra. maleficia. Appian. de bello civils. But above all other Nations (as Martinus de Arles witneſſeth) the Spaniards are moſt ſuperſtitious herein; and of Spain, the people of the Province of Luſitania is the moſt fond: For one will ſay, I had a dream to night, or a Crow croaked upon my houſe, or an Owl flew by me, and ſcreeched, (at which Augury Lucius Sylla took his death), or a Cock crew contrary to his hour. Another ſaith, The Moon is at the prime; another, that the Sun roſe in a cloud and looked pale, or a Star ſhot and ſhined in the air; or a ſtrange Cat came into the houſe;Augurifical toyes. or a Hen fell from the top of the houſe. Many will go to bed again, if they ſneeze before their ſhooes be on their feet; ſome will hold faſt their left thumb in their right hand when they hickot; or elſe will hold their chin with their right hand whiles a Goſpel is ſung. It is thought very ill luck of ſome, that a child, or any other living creature, ſhould paſs between two friends as they walk together; for they ſay it portendeth a diviſion of friendſhip. Among the Papiſts themſelves, if any hunters, as they were a hunting, chanced to meet a Frier, or a Prieſt, they thought it ſo ill luck, as they would couple up their Hounds, and go home, being in deſpair of any further ſport that day. Marry if they had uſed venery with a begger, they ſhould win all the money they played for that day at dice. The like folly is to be imputed unto them that obſerve (as true or probable) old verſes, wherein can be no reaſonable cauſe of ſuch effects which are brought to paſs only by Gods power, and at his pleaſure. Of this ſort be theſe that follow: ‘Vincenti feſto ſi ſol radiet memor eſto.’ Engliſhed by Abraham Fleming:

Remember on S. Vincents day,

If that the Sun his beams diſplay.

‘Clara dies Pauli bona tempora denotat anni.’ Engliſhed by Abraham Fleming:

If Paul th' Apſtoles day be clear,

It doth fore-ſhew a lucky year.

Si ſol ſplendeſcat Mariâ purificante,

Major erit glacies poſt feſtum quàm fuit antc.

[Page] Engliſhed by Abraham Fleming:

If Maries purifying day

Be clear and bright with Sunny ray,

Then froſt and cold ſhall be much more

After the feaſt than was before.

Serò rubens coelum cras indicat eſſe ſerenum;

Si manè rubeſcit, ventus vel pluvia creſcit.

Engliſhed by Abraham Fleming:

The skie being red at evening,

Fore-ſhews a fair and clear morning;

But if the morning riſeth red,

Of wind or rain we ſhall be ſped.

Some ſtick a needle or a buckle into a certain tree, neer to the Cathedral Church of S. Chriſtopher, or of ſome other Saint, hoping thereby to be delivered that year from the headach. Item, Maids forſooth hang ſome of their hair before the Image of S. Urbane, becauſe they would have the reſt of the hair grow long and be yellow. Item, Women with child run to Church, and tie their Girdles or Shooe-lachets about a Bell, and ſtrike upon the ſame thrice, thinking that the ſound thereof haſteth their good delivery. But ſithence,Seek more hereof in the word Habar. theſe things begin to touch the vanities and ſuperſtitions of Incantations, I will refer you thither, where you ſhall ſee of that ſtuffe abundance, beginning at the word Habar.

CHAP. XVI.

How old Writers vary about the matter, the manner, and the means, whereby things augurifical are moved.

THeophraſtus and Themiſtius affirm, that whatſoever happeneth unto man ſuddenly and by chance, cometh from the Providence of God. So as Themiſtius gathereth, that men in that reſpect Propheſie, when they ſpeak what cometh in their brain upon the ſudden, though not knowing or underſtanding what they ſay. And that ſeeing God hath a care for us,Averroes. 12. Metaphyſic. it agreeth with reaſon (as Theophraſtus ſaith) that he ſhew us by ſome mean whatſoever ſhall happen: For with Pythagoras he concludeth, that all foreſhews and auguries are the voyces and words of God, by the which he foretelleth man the good or evil that ſhall betide.

Triſmegiſtus affirmeth, that all augurifical things are moved by Devils; Porphyrie ſaith by Gods, or tather good Angels, according to the opinion of Plotinus and Jamblichus. Some other affirm, they are moved by the Moon wandring through the twelve Signs of the Zodiake, becauſe the Moon hath dominion in all ſudden matters. The Aegyptian Aſtronomers hold, that the Moon ordereth not thoſe portentous matters, but Stella errans, a wandering Star, &c.

CHAP. XVII.

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How ridiculous an Art Augury is; how Cato mocked it; Ariſtotle's reaſon againſt it; fond Collections of Augurers, who allowed, and who diſallowed it.

The fond Art of Augury convinced.VErily all theſe Obſervations being neither grounded on Gods Word, nor Phyſical or Philoſophical Reaſon, are Vanities, Superſtitions, Lyes, and meer Witchcraft; as whereby the world hath long time been, and is ſtill abuſed and coſened. It is written, Non eſt veſtrum ſcire tempora & momenta, &c. It is not for you to know the times and ſeaſons, which the Father hath put in his own power. The moſt godly men and the wiſeſt Philoſophers have given no credit hereunto. S. Auguſtine ſaith, Qui his divinationibus credit, ſciat ſe fidem Chriſtianam & baptiſmum praevaricaſſe, & Paganum Dei (que) inimicum eſſe. He that gives credit to theſe Divinations, let him know that he hath abuſed the Chriſtian Faith and his Baptiſm, and is a Pagan, and an Enemy to God. One told Cato, that a Rat had carryed away and eaten his Hoſe, which the party ſaid was a wonderful ſign. Nay (ſaid Cato) I think not ſo; but if the Hoſe had eaten the Rat, that had been a wonderful token indeed. When Nonius told Cicero that they ſhould have good ſucceſs in battle, becauſe ſeven Eagles were taken in Pompies Camp, he anſwered thus; No doubt it will be even ſo, if that we chance to fight with Pies. In like caſe alſo he anſwered Labienus, who propheſied like ſucceſs by ſuch Divinations, That through the hope of ſuch toyes, Pompy loſt all his Pavillions not long before.

What wiſe man would think, that God would commit his councel to a Daw, an Owl, a Swine, or a Toad; or that he would hide his ſecret purpoſes in the dung and bowels of Beaſts?Ariſt. de ſom. Ariſtotle thus reaſoneth; Augury or Divinations are neither the cauſes nor effects of things to come; Ergo, they do not thereby foretel things truly, but by chance. As if I dream that my friend will come to my houſe, and he cometh indeed: yet neither dream nor imagination is more the cauſe of my friends coming than the chattering of a Pie.

When Hannibal overthrew Marcus Marcellus, the Beaſt ſacrificed wanted a piece of his heart; therefore forſooth Marius when he ſacrificed at Utica, and the beaſt lacked his liver, he muſt needs have the like ſucceſs. Theſe are their Collections, and as vain as if they ſaid, that the building of Tenderden-ſteeple was the cauſe of Goodwines-Sands, or the decay of Sandwich-Haven. S. Auguſtine ſaith,Auguſt. lib. de doct. chri. 2. cap. 2.3. Pſal. 4.2. Plin. lib. natural. hiſt. 28. cap. 2. Tho. that theſe Obſervations are moſt ſuperſtitious. But we read in the fourth Pſalm, a ſentence which might diſſwade any Chriſtian from this folly and impiety; O ye ſons of men, how long will ye turn my glory into ſhame, loving vanity, and ſeeking lies? The like is read in many other places of Scripture.

Of ſuch as allow this folly, I can commend Pliny beſt, who ſaith, that the operation of theſe Auguries is as we take them: For if we take them in good part, they are ſigns of good luck; if we take them in ill part, ill luck followeth; if we neglect them,Aquin. lib. de ſortib. and weigh them not, they do neither good nor harm. Thomas of Aquine reaſoneth in this wiſe; The Stars, whoſe courſe is certain, have greater affinity and community with mans actions, than Auguries; and yet our doings are neither directed nor proceed from the Starrs; Which thing alſo Ptolomey witneſſeth, ſaying Sapiens dominabitur aſtris, A wiſeman over-ruleth the Starrs.

CHAP. XVIII.

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Pond Diſtinctions of the Heathen Writers concerning Augury.

THe Heathen made a diſtinction between divine, natural,C▪ Epidius. Homer. Iliad. 19. and caſual Auguries. Divine Auguries were ſuch, as men were made believe were done miraculouſly, as when Dogs ſpake, as at the expulſion of Tarquinius out of his Kingdom; or when Trees ſpake, as before the death of Caeſar; or when Horſes ſpake, as did a Horſe whoſe name was Zanthus. Many learned Chriſtians confeſs, that ſuch things as may indeed have a divine cauſe, may be called divine Auguries, or rather fore-warnings of God, and tokens either of his bleſſings or diſcontentation; as the Star was a token of a ſafe paſſage to the Magicians that ſought Chriſt; ſo was the Cock-crowing an Augury to Peter for his converſion. And many ſuch other Divinations or Auguries (if it be lawful ſo to term them) are in Scriptures to be found.

CHAP. XIX.

Of Natural and Caſual Augury, the one allowed, and the other diſallowed.

NAtural Augury is a Phyſical or Philoſophical obſervation; becauſe humane and natural reaſon may be yielded for ſuch events: as if one hear the Cock crow many times together, a man may gueſs that rain will follow ſhortly, as by the crying of Rooks, and by their extraordinary uſing of their wings in their flight, becauſe through a natural inſtinct, provoked by the impreſſion of the heavenly bodies, they are moved to know the times, according to the diſpoſition of the weather, as it is neceſſary for their natures. And therefore Jeremy ſaith, Milvus in coelo cognovit tempus ſuum. The Phyſitian may argue a ſtrength towards his patient, when he heareth him ſneeze twice, which is a natural cauſe to judge by, and conjecture upon. But ſure it is meer caſual, and alſo very fooliſh and incredible, that by two ſneezings, a man ſhould be ſure of good luck or ſucceſs in his buſineſs; or by meeting of a Toad, a man ſhould eſcape a danger, or atchieve an enterpriſe, &c.

CHAP. XX.

A Confutation of Caſual Augury which is meer Witchcraft, and upon what uncertainty thoſe Divinations are grounded.

WHat imagination worketh in man or woman, many leaves would not comprehend; for as the qualities thereof are ſtrange, and almoſt incredible, ſo would the diſcourſe thereof be long and tedious, whereof I had occaſion to ſpeak elſewhere. But the power of our imagination extendeth nor to Beaſts, nor reacheth to Birds, and therefore pertaineth not hereunto. Neither can the chance for the right or left ſide be good or bad luck in it ſelf. Why ſhould any Occurrent or Augury be good, becauſe it cometh out of that part of the Heavens, where the good or beneficial Stars are placed? By that reaſon, all things ſhould be good and happy that live on that ſide, but we ſee the contrary by experience, and as commonly as that.

The like abſurdity and error is in them that credit thoſe Divinations,The vanity of Caſual Augury. becauſe the Stars over the ninth Houſe have dominion at the time of Augury. If it ſhould betoken good luck, joy or gladneſs, to hear a noiſe in the houſe, when the Moon is in Aries: and contrariwiſe, if it be a ſign of ill luck, ſorrow, or grief for a Beaſt to come into the houſe, the Moon being in the ſame ſign: here [Page] might be found a foul error and contrariety. And for ſomuch as both may happen at once, the rule muſt needs be falſe and ridiculous. And if there were any certain rules or notes to be gathered in theſe Divinations, the abuſe therein is ſuch,Iſa. 44.25. as the Word of God muſt needs be verified therein; to wit, I will deſtroy the tokens of Soothſayers, and make them that conjecture, fools.

CHAP. XXI.

The Figure-caſters are Witches; the uncertainty of their Art, and of their contradictions; Cornelius Agrippa's ſentence againſt Judicial Aſtrologie.

THeſe Caſters of Figures may be numbered among the coſening Witches, whoſe practice is above their reach, their purpoſe to gain, their knowledge ſtoln from Poets, their uncertain and full vanity, more plainly derided in the Scriptures,The vain and trifling tricks of Figure caſters. than any other folly. And thereupon many other trifling vanities are rooted and grounded, as Phyſiognomy, Palmeſtry, interpreting of Dreams, Monſters, Auguries, &c. the Profeſſors whereof confeſs this to be the neceſſary Key to open the knowledge of all their ſecrets. For theſe fellows erect a figure of the Heavens, by the expoſition whereof (together with the conjectures of ſimilitudes and ſigns) they ſeek to find out the meaning of the ſignificators, attributing to them the ends of all things, contrary to truth, reaſon, and divinity: their rules being ſo inconſtant, that few Writers agree in the very principles thereof. For the Rabbbins, the old and new Writers, and the very beſt Philoſophers diſſent in the chief grounds thereof, differing in the propriety of the houſes, whereout they wring the fore-telling of things to come, contending even about the number of ſpheres, being not yet reſolved how to erect the beginnings and ends of the houſes: for Ptolomy maketh them after one ſort, Campanus after another, &c.

And as Alpetragus thinketh, that there be in the Heavens divers movings as yet to men unknown, ſo do others affirm (not without probability) that there may be Stars and Bodies, to whom theſe movings may accord, which cannot be ſeen, either through their exceeding highneſs, or that hitherto are not tryed with any obſervation of the Art.Johan. Montiregius in epiſt. ad Blanchim. & Gulielmus de ſancto Clodoald. Rabbi Levi. C. Agrip. in lib. de vanit. ſcient. Archelaus. Caſſand. Eudoxus, &c. The true motion of Mars is not yet perceived, neither is it poſſible to find out the true entring of the Sun into the equinoctal points. It is not denied, that the Aſtronomers themſelves have received their light, and their very Art from Poets, without whoſe fables the twelve ſigns, and the northerly and ſoutherly figures had never aſcended into Heaven. And yet (as C. Agryppa ſaith) Aſtrologers do ſive, coſen men, and gain by theſe fables, whiles the Poets, which are the inventers of them, do live in beggery.

The very skilfulleſt Mathematicians confeſs, that it is impoſſible to find out any certain thing concerning the knowledge of Iudgments, as well for the innumerable cauſes which work together with the Heavens, being altogether, and one with the other to be conſidered: as alſo becauſe influences do not conſtrain but incline: For many ordinary and extraordinary occaſions do interrupt them; as education, cuſtom, place, honeſty, birth, blood, ſickneſs, health, ſtrength, weakneſs, meat, drink, liberty of mind, learning, &c. And they that have written the rules of judgment, and agreee neereſt therein, being of equal authority and learning, publiſh ſo contrary opinions upon one thing, that it is unpoſſible for an Aſtrologian to pronounce a certainty upon ſo variable opinions; and otherwiſe, upon ſo uncertain reports no man is able to judge herein. So as (according to Ptolomy) the fore-knowledge of things to come by the Stars, dependeth as well upon the affections of the mind, as upon the obſervation of the Planets, proceeding rather from chance than Art, as whereby they deceive others, and are deceived themſelves alſo.

CHAP. XXII.

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The ſubtilty of Aſtrologers to maintain the credit of their Art; why they remain in credit, certain impieties contained in Aſtrologers aſſertions.

IF you mark the cunning ones,Aſtrologers Prognoſtications are like the anſwers of Oracles. you ſhall ſee them ſpeak darkly of things to come, deviſing by artificial ſubtilty, doubtful Prognoſtications, eaſily to be applyed to every thing, Time, Prince, and Nation; and if any thing come to paſs according to their Divinations, they fortifie their old Prognoſtications with new reaſons. Nevertheleſs, in the multitude and variety of Stars, yea even in the very midſt of them, they finde out ſome places in a good aſpect, and ſome in an ill; and take occaſion hereupon to ſay what they liſt, promiſing unto ſome men Honour, long Life, Wealth, Victory, Children, Marriage, Friends, Offices, and finally, everlaſting Felicity: But if with any they be diſcontented, they ſay the Stars be not favourable to them, and threaten them with Hanging, Drowning, Beggery, Sickneſs, Misfortune, &c. And if one of theſe Prognoſtications fall out right, then they triumph above meaſure. If the Prognoſticators be found to forge and lye alwayes (without ſuch fortune as the blind man had in killing the Crow) they will excuſe the matter, ſaying, that Sapiens dominatur aſtris, whereas (according to Agrippas words) neither the wiſeman ruleth the Stars, nor the Stars the Wiſeman, but God ruleth them both. Corn. Tacitus ſaith, That they are a people diſloyal to Princes, deceiving them that believe them. And Varro ſaith, That the vanity of all ſuperſtitions floweth out of the boſome of Aſtrology. And if our life and fortune depend not on the Stars, then it is to be granted, that the Aſtrologers ſeek where nothing is to be found. But we are ſo fond, miſtruſtful and credulous, that we fear more the fables of Robin Goodfellow, Aſtrologers, and Witches, and believe more the things that are not, than the things that are. And the more unpoſſible a thing is, the more we ſtand in fear thereof; and the leſs likely to be true, the more we believe it. And if we were not ſuch, I think with Cornelius Agrippa, that theſe Diviners, Aſtrologers, Conjurers, and Coſeners would dye for hunger.

And our fooliſh light belief, forgetting things paſt, neglecting things preſent, aad very haſty to know things to come, doth ſo comfort and maintain theſe coſeners; that whereas in other men, for making one lye, the faith of him that ſpeaketh is ſo much miſtruſted, that all the reſidue being true is not regarded: Contrariwiſe, in theſe coſenages among our Divinors, one truth ſpoken by hap, giveth ſuch credit to all their lyes, that ever after we believe whatſoever they ſay, how incredible, impoſſible or falſe ſoever it be. Sir Thomas Moore ſaith,Sir Thomas Moors frump at judicial Aſtrologers. they know not who are in their own chambers, neither who maketh themſelves cockolds, that take upon them all this cunning, knowledge and great foreſight. But to enlarge their credit, or rather to manifeſt their impudency, they ſay the gift of Propheſie, the force of Religion, the ſecrets of Conſcience, the power of Devils, the virtue of Miracles, the efficacy of Prayers, the ſtate of the life to come, &c. doth only depend upon the Stars, and is given and known by them alone: For they ſay, that when the ſign of Gemini is aſcended,Aſtrological blaſphemies. and Saturn and Mercury be joyned in Aquary, in the ninth houſe of the heavens, there is a Prophet born; and therefore that Chriſt had ſo many virtues, becauſe he had in that place Saturn and Gemini. Yea, theſe Aſtrologers do not ſtick to ſay, that the Stars diſtribute all ſorts of Religions, wherein Jupiter is the eſpecial patron, who being joyned with Saturn, maketh the religion of the Jews; with Mercury of the Chriſtians; with the Moon of Antichriſtianity. Yea, they affirm, that the faith of every man may be known to them as well as to God. And that Chriſt himſelf did uſe the election of hours in his Miracles; ſo as the Jews could not hurt him whileſt he went to Jeruſalem, and therefore that he ſaid to his Diſciples that forbad him to go, Are there not twelve hours in the day? John 11.8, 9.

CHAP. XXIII.

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Who have power to drive away Devils with their only preſence, who ſhall receive of God whatſoever they ask in Prayer, who ſhall obtain everlaſting life by means of conſtellations, as Nativity-caſters affirm.

THey ſay alſo, That he which hath Mars happily placed in the ninth houſe of the heavens, ſhall have power to drive away Devils with his only preſence from them that be poſſeſſed. And he that ſhall pray to God when he findeth the Moon and Jupiter joyned with the Dragons-head in the midſt of the heavens, ſhall obtain whatſoever he asketh; and that Jupiter and Saturn do give bleſſedneſs of the life to come.The folly of our Genethliaks or Nativity-caſters. But if any in his nativity ſhall have Saturn happily placed in Leo, his ſoul ſhall have everlaſting life. And hereunto ſubſcribe Peter de Appona, Roger Bacon, Guido Bonatus, Arnold de villa nova, and the Cardinal of Alia. Furthermore, the providence of God is denyed, and the Miracles of Chriſt are diminiſhed, when theſe powers of the heavens and their influences are in ſuch ſort advanced. Moſes, Iſaiah, Job, and Jeremiah, ſeem to diſlike and reject it; and at Rome in times paſt, it was baniſhed, and by Juſtinian condemned under pain of death.Senec. lib. de quaeſt. natural. 4. Finally, Seneca derided theſe Soothſaying Witches in this ſort, Amongſt the Cleones (ſaith he) there was a cuſtom, that the [...]. (which were gazers in the Air, watching when a ſtorm of hail ſhoul fall) when they ſaw by any cloud that the ſhower was imminent and at hand, the uſe was (I ſay) becauſe of the hurt which it might do to their vines, &c. diligently to warn the people thereof; who uſed not to provide Cloaks, or any ſuch defence againſt it, but provided Sacrifices; the rich, Cocks and white Lambs; the poor would ſpoil themſelves by cutting their thombs, as though (ſaith he) that little blood would aſcend up to the clouds, and do any good for their relief in this matter.

Hilarius Pirkmair in arte Apodemica.And here by the way, I will impart unto you a Venetian ſuperſtition of great antiquity, and at this day (for ought I can read to the contrary) in uſe. It is written, That every year ordinarily upon Aſcenſion day, the Duke of Venice, accompanyed with the States, goeth with great ſolemnity to the Sea, and after certain ceremonies ended, caſteth thereinto a gold ring of great value and eſtimation for a Pacificatory oblation; wherewithal their predeceſſors ſuppoſed that the wrath of the Sea was aſſwaged.Joannes Garropius in Venet. & Hyperb. Zac. 10.1, 2. But this action, as a late writer ſaith, they do Deſponſare ſibi mare, that is, eſpouſe the Sea unto themſelves, &c.

Let us therefore, according to the Prophets advice, Ask rain of the Lord in the hours of the latter time, and he ſhall ſend white clouds, and give us rain, &c. for ſurely, the Idols (as the ſame Prophet ſaith) have ſpoken vanity, the Soothſayers have ſeen a lye, and the Dreamers have told a vain thing; they comfort in vain, and therefore they went awaey like ſheep, &c. If any Sheepbiter or Witchmonger will follow them, they ſhall gone alone for me.

BOOK XII.

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CHAP. I.

The Hebrew word Habar expounded, where alſo the ſuppoſed ſecret force of Charms and Inchantments is ſhewed, and the Efficacy of Words is divers wayes declared.

THe Hebrew word Habar, being in Greek Epathin, and in Latine Incantare, is in Engliſh to Inchant, or (if you had rather have it ſo) to Bewitch. In theſe Inchantments, certain Words, Verſes, or Charms, &c. are ſecretly uttered, wherein there is thought to be miraculous efficacy. There is great variety hereof: but whether it be by Charms, Voices, Images, Characters, Stones, Plants, Metals, Herbs, &c. there muſt herewithal a ſpecial form of words be always uſed, either Divine, Diabolical, Inſenſible, or Papiſtical, whereupon all the vertue of the work is ſuppoſed to depend. This word is ſpecially uſed in the 58. Pſalm; which place though it be taken up for mine Adverſaries ſtrongeſt argument againſt me, yet me thinks it maketh ſo with me,Pſal. 58.4.5. as they can never be able to anſwer it: For there it plainly appeareth, That the Adder heareth not the voice of the Charmer, charm he never ſo cunningly: contrary to the Poets fabling, ‘Frigidus in pratis cantando rumpitur anguis.Virgil. in Damone.’ Engliſhed by Araham Fleming:

The coldiſh Snake in Meadows green,

With Charms is burſt in pieces clean.

But hereof more ſhall be ſaid hereafter in due place.

I grant that words ſometimes have ſingular vertue and efficacy, either in perſwaſion or diſſwaſion, as alſo divers other wayes; ſo as thereby ſome are converted from the way of perdition, to the eſtate of Salvation: and ſo contrariwiſe, according to the ſaying of Solomon, Prov. 18. 2 Chron. 30. Pſal. 10. Pſal. 51. Pſal. 139. Jer. 32. Iſa 6. Iſa. 50. Exod. 7, 8, 9 Proverbs. 16. Death and life are in the Inſtrument of the tongue: but even therein God worketh all in all, as well in framing the heart of the one, as in directing the tongue of the other, as appeareth in many places of the holy Scriptures.

CHAP. II.

What is forbidden in Scriptures concerning Witchcraft; of the operation of words, the Superſtition of the Cabaliſts and Papiſts; who createth Subſtances; to imitate God in ſome caſes is preſumption; words of Sanctification.

THat which is forbidden in the Scriptures touching inchantment or Witchcraft is not the wonderful working with words: For where words have had miraculous operation, there hath been alwayes the ſpecial Providence, power and grace of God uttered to the ſtrengthening of the faith [Page] of Gods people,Acts 5. and to the furtherance of the Goſpel: as when the Apoſtle with a word ſlue Ananias and Saphira. But the prophanation of Gods Name, the ſeducing, abuſing, and coſening of the people, and mans preſumption is hereby prohibited, as whereby many take upon them after the recital of ſuch names as God in the Scripture ſeemeth to appropriate to himſelf, to foreſhew things to come, to work miracles, to detect fellonies, &c. as the Cabaliſts in times paſt took upon them, by the ten Names of God, and his Angels, expreſſed in the Scriptures, to work wonders: and as the Papiſts at this day by the like names. by Croſſes, by Goſpels hanged about their necks, by Maſſes, by Exorciſms, by Holy-water, and a thouſand conſecrated or rather execrated things, promiſe unto themſelves and others, both health of body and ſoul.

Jonas 1.But as herein we are nor to imitate the Papiſts, ſo in ſuch things as are the peculiar actions of God, we ought not to take upon us to counterfeit or reſemble him which with his word created all things: For we, neither all the Conjurers, Cabaliſts, Papiſts, Soothſayers, Inchanters, Witches, nor Charmers, in the world, neither any other humane or yet diabolical cunning can add any ſuch ſtrength to Gods workmanſhip, as to make any thing anew, or elſe to exchange one thing into another. New qualities may be added by humane Art, but no new ſubſtance can be made or created by man. And ſeeing that Art faileth herein, doubtleſs neither the illuſions of Devils, nor the cunning of Witches, can bring any ſuch thing truly to paſs. For by the ſound of the words nothing cometh, nothing goeth, otherwiſe than God in Nature hath ordained to be done by ordinary ſpeech, or elſe by his ſpecial Ordinance. Indeed words of ſanctification are neceſſary and commendable, according to S. Paul's rule, Let your meat be ſanctified with the Word of God, 1 Tim. 4.5. Words of ſanctification, and wherein they conſiſt. and by Prayer. But ſanctification doth not here ſignifie either change of ſubſtance of the meat, or the adding of any new ſtrength thereunto: but it is ſanctified, in that it is received with Thankſ-giving and Prayers; that our bodies may be refreſhed, and our ſouls thereby made the apter to glorifie God.

CHAP. III.

What Effect and Offence Witches Charms bring; how unapt Witches are, and how unlikely to work thoſe things which they are thought to do; what would follow if thoſe things were true which are laid to their charge.

THe words and other the Illuſions of Witches, Charmers, and Conjurers, though they be not ſuch in operation and effect, as they are commonly taken to be: yet they are offenſive to the Majeſty and Name of God, obſcuring the truth of Divinity, and alſo of Philoſophy: For if God only give life and being to all creatures, who can put any ſuch vertue or lively feeling into a body of Gold, Silver, Bread, or Wax, as is imagined? If either Prieſts, Devils, or Witches could ſo do, the Divine Power ſhould be cheked and outfaced by Magical cunning, and Gods creatures made fervile to a Witches pleaſure.An Ample deſcription of women commonly called Witches. What is not to be brought to paſs by theſe Incantations, if that be true which is attributed to Witches? and yet they are women that never went to ſchool in their lives, nor had any teachers: and therefore without art or learning; poor, and therefore not able to make any proviſion of metals or ſtones, &c. whereby to bring to paſs ſtrange matters, by natural Magick; old and ſtiffe, and therefore not nimble-handed to deceive your eye with legierdemain; heavy, and commonly lame, and therefore unapt to flie in the Air, or to dance with the Fairies; ſad, melancholike, ſullen and miſerable, and therefore it ſhould be unto them (Invita Minerva) to banquet or dance with Minerva; or yet with Herodias, as the common opinion of all Writers herein is. On the other ſide, we ſee they are ſo malicious and ſpiteful, that if they by themſelves, or by their Devils, could trouble the Element, we ſhould never have fair weather. If they could kill men, children, or cattel, they would ſpare none; [Page] but would deſtroy and kill whole Countries and Houſholds. If they could transfer Corn (as is affirmed) from their neighbours field into their own, none of them would be poor, none other ſhould be rich. If they could transform themſelves and others (as it is moſt conſtantly affirmed) oh what a number of Apes and Owls ſhould there be of us! If Incubus could beget Merlins among us, we ſhould have a jolly many of cold Prophets.

CHAP. IV.

Why God forbad the practice of Witchcraft; the abſurdity of the Law of the twelve Tables, whereupon their eſtimation in miraculous actions is grounded, of their wondrous works.

THough it be apparent, that the Holy-Ghoſt forbiddeth this Art,A common and univerſal error. becauſe of the abuſe of the Name of God, and the coſenage comprehended therein: yet I confeſs, the Cuſtoms and Laws almoſt of all Nations do declare, that all theſe miraculous works before by me cited, and many other things more wonderful, were attributed to the power of Witches. The which Laws, with the executions and judicials thereupon, and the Witches confeſſions, have beguiled almoſt the whole world. What abſurdities concerning Witchcraft are written in The Laew of the Twelve Tables, which was the higheſt and moſt ancient Law of the Romans? Whereupon the ſtrongeſt argument of Witches omnipotent power is framed; as that the wiſdom of ſuch Law-givers could not be abuſed. Whereof (me thinks) might be made a more ſtrong argument on our ſide; to wit, if the chief and principal Laws of the world be in this caſe ridiculous, vain, falſe, incredible, yea and contrary to Gods Law; the reſidue of the laws and arguments to that effect, are to be ſuſpected. If that argument ſhould hold, it might prove all the Popiſh Laws againſt Proteſtants, and the Heatheniſh Princes Laws againſt Chriſtians, to be good and in force: for it is like they would not have made them, except they had been good. Were it not (think you) a ſtrange Proclamation, that no man (upon pain of death) ſhould pull the Moon out of Heaven?I. Bodinus. Danaeus. Hyperius. Hemingius. Bar. Spineus. Mal. Malef. And yet very many or the moſt learned Witchmongers make their arguments upon weaker grounds; as namely in this form and manner; We find in Poets, that Witches wrought ſuch and ſuch miracles; Ergo they can accompliſh and do this or that wonder. The words of the law are theſe; Qui fruges incantaſſet poenas dato. Neve aelienam ſegetem pellexeris excantando, ne (que) incaentando; Ne agrum defruganto: the ſenſe whereof in Engliſh is this; Let him be executed that bewitcheth Corn; Transferr not other mens Corn into thy ground by Inchantment; Take heed thou inchant not at all, neither make thy neighbours field barren: he that doth theſe things ſhall dye, &c.

CHAP. V.

An inſtance of one arraigned upon the Law of the Twelve Tables, where the ſaid Law is proved ridiculous; of two Witches that could do wonders.

ALthough among us, we think them bewitched that wax ſuddenly poor, and not them that grow haſtily rich; yet at Rome you ſhall underſtand, that (as Pliny reporteth) upon theſe Articles one C. Furius Craſſus was convented before Spurius Albinus, for that he being but a little while free, and delivered from bondage, occupying only tillage, grew rich on the ſudden, as having good crops: ſo as it was ſuſpected that he transferred his neighbours Corn into his Fields. No interceſſion, no delay, no excuſe,A notable purgation of C. F. C. convented for a Witch. no denial would ſerve, neither in jeſt nor deriſion, nor yet through ſober or honeſt means: but he was aſſigned a peremptory day, to anſwer for life: And therefore [Page] fearing the ſentence of condemnation, which was to be given there, by the voyce and verdict of three men (as we here are tryed by twelve) made his appearance at the day aſſigned, and brought with him his Ploughs and Harrows, Spades and Shovels, and other Inſtruments of husbandry, his Oxen, Horſes, and working Bullocks, his Servants, and alſo his Daughter, which was a ſturdy Wench and a good Houſwife, and alſo (as Piſo reporteth) well trimmed up in Apparel, and ſaid to the whole Bench in this wiſe; Lo here my Lords, here I make my appearance, according to promiſe and your pleaſures, preſenting unto you my Charms and Witchcrafts, which have ſo inriched me. As for the labour, ſweat, watching, care, and diligence, which I have uſed in this behalf, I cannot ſhew them at this time. And by this means he was diſmiſſed by the conſent of the Court, who otherwiſe (as it was thought) ſhould hardly have eſcaped the ſentence of condemnation, and puniſhment of death.

Mal. Malef. par. 2. quaeſt. 1. c. 5.It is conſtantly affirmed in M. Mal. that Stafus uſed alwayes to hide himſelf in a Monſhoal, and had a Diſciple called Hoppo, who made Stadlin a Maſter Witch, and could all when they liſt, inviſibly transfer the third part of their neighbours Dung, Hay, Corn, &c. into their own ground, make Hail, Tempeſts and Floods, with Thunder and Lightning; and kill Children, Cattel, &c. reveal things hidden, and many other Tricks, when and where they liſt. But theſe two ſhifted not ſo well with the Inquiſitors, as the other with the Roman and Heathen Judges. Howbeit, Stafus was too hard for them all: for none of all the Lawyers nor Inquiſitors could bring him to appear before them, if it be true that Witchmongers write in theſe matters.

CHAP. VI.

Laws provided for the puniſhment of ſuch Witches as work Miracles, whereof ſome are mentioned, and of certain Popiſh Laws publiſhed againſt them.

Puniſhment of impoſſibilities.THere are other Laws of other Nations made to this incredible effect: as Lex Salicarum provideth puniſhment for them that flie in the Air from place to place, and meet at their nightly Aſſemblies, and brave banquets, carrying with them Plate, and ſuch ſtuffe, &c. even as we ſhould make a law to hang him that ſhould take a Church in his hand at Dover, and throw it to Caellice. And becauſe in this caſe alſo Popiſh laws ſhall be ſeen be to as fooliſh and lewd as any other whatſoever, and ſpecially as tyrannous as that which is moſt cruel: you ſhall hear what trim new laws the Church of Rome hath lately deviſed.A wiſe Law of Pope Innocent & Julius, were it not that they wanted wit when they made it. Theſe are therefore the words of Pope Innocent the eight to the Inquiſitors of Almaine, and of Pope Julius the ſecond ſent to the Inquiſitors of Bergomen. It is come to our ears, that many lewd perſons of both kinds, as well male as female, uſing the company of the Devils Incubus and Succubus, with Incantations, Charms, Conjurations, &c. do deſtroy, &c. the births of women with child, the young of all Cattel, the Corn of the Field, the Grapes of the Vines, the fruit of the Trees: Ieem, Men, women, and all kind of Cattel and Beaſts of the field: and with their ſaid Inchantments, &c. do utterly extinguiſh, ſuffocate, and ſpoil all Vineyards, Orchards, Meadows, Paſtures, Graſs, green Corn, and ripe Corn, and all other Podware: yea men and women themſelves are by their imprecations ſo afflicted with external and inward pains and diſeaſes, that men cannot beget, nor women bring forth any children, nor yet accompliſh the duty of wedlock, denying the Faith which they in Baptiſm profeſſed, to the deſtruction of their own own ſouls, &c. Our pleaſure therefore is, that all impediments that may hinder the Inquiſitors Office, be utterly removed from among the people, leſt this blot of hereſie proceed to poyſon, and defile them that be yet innocent. And therefore we do ordain, by vertue of the Apoſtolical Authority, that our Inquiſitors of high Almaine, may execute the Office of Inquiſition [Page] by all tortures and afflictions, in all places, and upon all perſons, what and whereſoever, as well in every place and Dioceſs, as upon any perſon; and that as freely, as though they were named, expreſſed, or cited in this our Commiſſion.

CHAP. VII.

Poetical Authorities commonly alledged by Witchmongers, for the proof of Witches miraculous Actions, and for Confirmation of their Supernatural Power.

HEre have I a place and opportunity, to diſcover the whole Art of Witchcraft; even all their Charms, Periapts, Characters, Amulets, Prayers, Bleſſings, Curſings, Hurtings, Helpings, Knaveries, Coſenages, &c. But firſt I will ſhew what Authorities are produced to defend and maintain the ſame, and that in ſerious ſort, by Bodin, Spinaeus, Hemingius, Varius, Danaeus, Hyperius, M. Mal. and the reſt.

Carmina vel caelo poſsunt deducere lunam,

Virg. Eclgg. 8.

Carminibus Circe ſocios mutavit Ulyſſis,

Frigidus in pratiſ Cantando rumpitur anguis.

Inchantments pluck out of the Skie

The Moon though ſhe be plac't on high:

Dame Circe with her Charms ſo fine,

Ulyſſes mates did turn to Swine:

The Snake with Charms is burſt in twain,

In Meadows where ſhe doth remain.

Again out of the ſame Poet they cite further matter.

Has herbas, at (que) haec Ponto mihi lecta venena,

Virg. Eclog. 8.

Ipſa dedit Meris: naſcuntur plurima Ponto.

His ego ſaepè lupam fieri, & ſe condere ſylvis,

Maerim ſaepè animas imis exire ſepulchris,

Atque ſatas aliò vidi traducere meſſes.

Theſe Herbs did Meris give to me,

And Poyſons pluckt at Pontus,

For there they grow and multiply.

And do not ſo amongſt us.

With theſe ſhe made herſelf become

A Wolf, and hid her in the Wood;

She fetch up Souls out of their Tombe,

Removing Corn from where it ſtood.

Furthermore out of Ovid they alledge theſe following.

Nocte volant, pueróſ (que) petunt nutricis egentes,

Ovid. faſt. 6.

Et vitiant cunis corpora captae ſuis:

Carpere dicuntur lactentia viſcera roſtris,

Et plenum potu ſanguine guttur habent:

To Children they do fly by night,

And catch them while their Nurſes ſleep,

And ſpoil their little bodies quite,

And home they bear them in their beak.

[Page]Again out of Virgil in form following

Virg. Aene. 4.

Hinc mihi Maſſylae gentis monſtratae ſacerdos,

Heſperidum Templi cuſtos, epuláſque draconi

Quae dabat, & ſacros ſervabat in aerbore ramos,

Spargens humida mella, ſoporiferúmque papaver.

Haec ſe carminibus promittit ſolvere mentes,

Quas velit, aſt aliis dur as immittere curas;

Siſtere aquam fluviis, & vertere ſidera retrò,

Nocturnóſque ciet manes mugire videbis

Sub pedibus terram, & deſcendere montilus ornos.

Tho. Phaiers Tranſlation of the former words of Virg.

From thence a Virgine Prieſt is come,

From out Maſſyla land,

Sometimes the Temple there ſhe kept,

And from her heavenly hand

The Dragon meat did take: ſhe kept,

Alſo the fruit divine,

With herbs and liquors ſweet that ſtill

To ſleep did men incline.

The mindes of men (ſhe ſaith) from love

With charms ſhe can unbind,

In whom ſhe liſt: but others can

She caſt to cares unkind.

The running ſtreams do ſtand, and from

Their courſe the Starrs do wreath,

And Souls ſhe conjure can: thou ſhaelt

See ſiſter underneath

The ground with roring gape, and trees

And Mountains turn upright, &c.

Ovid. Metamorph. 7.Moreover out of Ovid they alledge as followeth.

Cùm volui ripis ipſis mirantibus amnes

In fontes rediere ſuos, coneuſſáque ſiſto,

Stantia concutis, cantu freta nubila pello,

Nubiláque induco, ventos abigóque vocóque,

Vipere as rumpo verbis & carmine fauces,

Viváque ſaexa ſuâ convulſáque robora terrâ,

Et ſylvas moveo, jubeóque tremiſcere montes,

Et mugire ſolum, manéſque exire ſepulchris,

Téque luna traho, &c.

The Rivers I can make retire

Into the Fountains whence they flow,

(Whereat the banks themſelves admire)

I can make ſtanding Waters go;

With Charms I drive both Sea and Cloud,

I make it calm and blow aloud.

The Vipers jaws, the rockie ſtone,

With Words and Charms I brake in twain;

The force of Earth congeal'd in one,

I move, and ſhake, both Woods and Plain;

I make the Souls of Men ariſe,

I pull the Moon out of the Skies.

[Page]Alſo out of the ſame Poet.

Verbáque ter dixit placidos facientia ſomnos,

Ovid. de Medea.

Quae mare turbatum, quae flumina concita ſiſtant.

And thrice ſhe ſpake the words that caus'd

Sweet ſleep and quiet reſt;

She ſtaid the raging of the Sea,

And mighty floods ſuppreſt,

Et miſerum tenues in jecur urget acus.

Ovid de Medea, Epiſtola 4.

She ſtriketh alſo Needles fine.

In Livers whereby men do pine.

Alſo out of other Poets,

Carmine laeſa Ceres, ſterilem vaneſcit in herbam,

3. Amo. Eclo. 6.

Deficiunt laeſi carmine fontis aquae;

Ilicibus glandes, cantantáque viribus uva

Decidit, & nullo poma movente fluunt.

With Charms the Corn is ſpoiled ſo,

As that it vades the barren graſs;

With Charms the Springs are dried low,

That none can ſee where Water was.

The Grapes from Vines, the Maſt from Oakes,

And beats down fruit with charming ſtrokes.

Quae ſidera excantata voce Theſſalâ

Horac. epod. 4.

Lunámque coelo diripit.

She plucks down Moon and Stars from Skie,

With chaunting voyce of Theſſaly.

Hanc ego de coelo ducentem ſidera vidi,

Tibul de falſcinatricae, lib. 1. cleg. 2.

Fluminis ac rapidi Carmine vertitier,

Haec cantu finditque ſolum, manéſque Sepulchris

Elicit, & tepido devorat oſſa rogo:

Cùm lubet haec triſti depellit lumina coelo,

Cùm lubet aeſtivo convocat orbe nives.

She plucks each Star out of his throne,

And turneth back the raging waves;

With Charms ſhe makes the Earth to cone,

And raiſeth Souls out of their graves:

She burns mens Bones as with fire,

And pulleth down the Lights from Heaven,

And makes it ſnow at her deſire

Even in the midſt of Summer-ſeaſon.

Mens hauſti nullâ ſanie polluta veneni,

Lucan. lib. de bello. civili. 6.

Incantata perit.

A man inchanted runneth mad,

That never any poyſon had.

[Page]

Idem. ibid.

Ceſſavere vices rerum, delatáque longâ

Haeſit nocte dies; legi non paruit aether,

Torpuit & preceps audito carmine mundus.

The courſe of Nature ceaſed quite,

The Air obeyed not his law,

The Day delay'd by length of Night,

Which made both Day and Night to yaw;

And all was through that charming gear,

Which caus'd the World to quake for fear.

Idem. ibid.

Carmine Theſſalidum dura in praecordia fluxit

Non fatis adductus amor, flammiſque ſeveri

Illicitis arſere ignes.

With Theſſal Charms, and not by Fate

Hot Love is forced for to flow;

Even where before hath been debate,

They cauſe Affection for to grow.

Idem. ibid.

Gens inviſa diis, maculandi callida coeli,

Quos genuit fera terra, mali qui ſidera mundi

Juráque fixarum poſſunt pervertere rerum:

Nam nunc ſtare polos; & flumina mittere norunt,

Aethera ſub terras adigunt, montéſque revellunt.

Theſe Witches hateful unto God,

And cunning to defile the Aire,

Which can diſorder with a nod

The courſe of Nature every where,

Do cauſe the wandering Starrs to ſtay,

And drive the Winds below the ground.

They ſend the Streams another way,

And throw down Hills where they abound.

C. Manilius Aſtronom. ſua lib. 1.

—linguis dixere valucrum

Conſultare fibras & rumpere vocibus angues,

Sollicitare umbras, ipſúmque Acheronta movere,

In noctémque dies, in lucem vertere noctes,

Omnia conando docilis ſolertia vincit.

They talked with the tongues of Birds,

Conſulting with the Salt-ſea-coaſts,

They burſt the Snakes with witching words,

Solliciting the ſpiritual Ghoſts;

They turn the Night into the Day,

And alſo drive the Light away:

And what is't that cannot be made

By them that do apply this Trade?

CHAP. VIII.

[Page]

Poetry and Popery compared in Inchantments; Popiſh Witchmongers have more advantage herein than Proteſtants.

YOu ſee in theſe verſes, the Poets (whether in earneſt or in jeſt, I know not) aſcribe unto Witches and to their Charms, more than is to be found in Humane or Diabolical Power. I doubt not but the moſt part of the Readers hereof will admit them to be fabulous;Ovid Metamorph. lib. 3. fab. 2. Ovid. Metamorph. l 14. fab. 5, 6. although the moſt learned of mine adverſaries (for lack of Scripture) are fain to produce theſe Poetries for proofs, and for lack of judgment, I am ſure, do think, that Actaeons transformation was true. And why not as well as the Metamorphoſis or Tranſubſtantiation of Ulyſſes his companions into Swine, which S. Auguſtine and ſo many great Clerks credit and report?

Nevertheleſs, Popiſh Writers (I confeſs) have advantage herein of our Proteſtants: for (beſides theſe Poetical proofs) they have (for advantage) the word and authority of the Pope himſelf, and others of that holy crew, whoſe Charms, Conjurations, Bleſſings, Curſings, &c. I mean in part (for a taſte) to ſet down; giving you to underſtand, that Poets are not altogether ſo impudent as Papiſts herein, neither ſeem they ſo ignorant, prophane, oe impious.The Authors tranſition to his purpoſed ſcope. And therefore I will ſhew you how lowd alſo they lie, and what they on the other ſide aſcribe to their Charms and Conjurations; and together will ſet down with them all manner of Witches Charms, as conveniently as I may.

CHAP. IX.

Popiſh Periapts, Amulets and Charms, Agnus Dei, a Waſtecote of proof, a Charm for the Falling-Evill, a Writing brought to S. Leo from Heaven by an Angel, the vertues of S. Saviours Epiſtle, a Charm againſt Theeves, a Writing found in Chriſts Wounds, of the Croſs, &c.

THeſe Vertues under theſe Verſes (written by Pope Urbane the fifth to the Emperour of the Grecians) are contained in a Periapt or Tablet, be continually worn about one, called Agnas Dei, which is a little cake, having the picture of a Lamb carrying of a flag on the one ſide, and Chriſts head on the other ſide, and is hollow: ſo as the Goſpel of S. John, written in fine Paper, is placed in the concavity thereof: and it is thus compounded or made, even as they themſelves report.

Balſamus & mundra cera, cum Chriſmatis unda

Conficiunt agnum, quod munus do tibi magnum,

Fonte velut natum, per myſtica ſanctificatum:

Fulgura de ſurſum depellit, & omne malignum,

Peccatum frangit, ut Chriſti ſanguis, & angit,

Pregnans ſervatur, ſimul & partus liberatur;

Dona refert dignis, virtutem deſtruit ignis,

Portatus munde de fluctibus eripit undae.

Engliſhed by Abraham Fleming:

Balme, Virgine Wax, and Holy-Water,

Beehive of the Romiſh Church, lib. 4. cap. 1. fol. 243.

An Agnus Dei make,

A gift than which none can be greater,

I ſend thee for to take.

[Page]From Fountain clear the ſame hath iſſue

In ſecret ſanctified:

'Gainſt Lightning it hath ſoveraign vertue,

And Thunder-cracks beſide.

Each hainous ſin it wears and waſteth,

Even as Chriſts precious blood;

And Women whiles their Travel laſteth.

It ſaves, it is ſo good.

It doth beſtow great gifts and graces

On ſuch as well deſerve;

And born about in noiſome places,

From peril doth preſerve.

The force of fire, whoſe heat deſtroyeth,

It breaks and bringeth down:

And he or ſhe that this enjoyeth,

No water ſhall them drown.

A Charm againſt Shot, or Waſtecoat of Proof.

BEfore the coming up of theſe Agnus Dei's, a holy Garment called a Waſtecoat for neceſſity, was much uſed of our fore-fathers, as a holy relique, &c. as given by the Pope, or ſome ſuch Arch-Conjuror, who promiſed thereby all manner of immunity to the wearer thereof; inſomuch as he could not be hurt with any ſhot, or other violence. And otherwiſe, that woman that would wear it, ſhould have quick deliverance, the compoſition thereof was in this order following.

The manner of making a Waſtecoat of Proof.On Chriſtmas-day at at night, a Thread muſt be ſpun of Flax, by a little Virgin-girl, in the name of the Devil: and it muſt be by her woven, and alſo wrought with the Needle. In the breſt or fore-part thereof muſt be made with Needle-work two heads; on the head at the right ſide muſt be a Hat, and along Beard; the left head muſt have on a Crown, and it muſt be ſo horrible, that it may reſemble Beelzebub, and on each ſide of the Waſtecoat muſt be made a Croſs.

Againſt the Falling-Evill.

Moreover, this enſuing is another counterfeit Charm of theirs, whereby the Falling-evil is preſently remedied.

Gaſpar fert myrrham, thus Melchior, Balthaſar aurum,

Haec tria qui ſecum portabit nomina regum,

Solvitur à morbo Chriſti pietate caduco.

Gaſper with his myrrh began

Theſe preſents to unfold,

Then Melchior brought in Frankincenſe,

And Balthaſar brought in Gold.

Now he that of theſe holy Kings

The Names about ſhall bear,

The falling ill by grace of Chriſt

Shall never need to fear.

The effects are too good to be true in ſuch a patched piece of Popery.THis is a true copy of the Holy-writing, that was brought down from Heaven by an Angel to S. Leo, Pope of Rome; and he did bid him take it to King Charles, when he went to the battel at Ronceval. And the Angel ſaid, that what man or woman beareth this writing about them with good devotion, and ſaith every day three Pater-noſters, three Aves, and one Creed, ſhall not that [Page] day be overcome or his Enemies, either bodily or ghoſtly; neither ſhall be robbed or ſlain of Theeves, Peſtilence, Thunder, or Lightning, neither ſhall be hurt with fire or water, nor cumbred with Spirits, neither ſhall he have diſpleaſure of Lords or Ladies: he ſhall not be condemned with falſe witneſs, nor taken with Fairies, or any manner of Axes, nor yet with the Falling-evil. Alſo, if a woman be in Travel, lay this writing upon her belly, ſhe ſhall have eaſie deliverance, and the child right ſhape and Chriſtendom, and the mother Purification of holy Church, and all through vertue of theſe holy Names of Jeſus Chriſt following:

✚ Jeſus ✚ Chriſtus ✚ Meſſias ✚ Soter ✚ Emmanuel ✚ Sabbath ✚ Adonai ✚ Unigenitus ✚ Majeſtas ✚ Paracletus ✚ Salvatur noſter ✚ Agiros iskiros ✚ Agios ✚ Adonatos ✚ Gaſper ✚ Melchior ✚ & Balthaſar ✚ Matthaeus ✚ Marcios ✚ Lucos ✚ Johannes.

The Epiſtle of S. Saviour, which Pope Leo ſent to King Charles, ſaying, that whoſoever carrieth the ſame about him, or in what day ſoever he ſhall read it, or ſhall ſee it, he ſhall not be killed with any Iron-tool, nor be burned with fire, nor be drowned with water, neither any evil man or other creature may hurt him. The Croſs of Chriſt is a wonderful defence ✚ the croſs of Chriſt be alwayes with me ✚ the croſs is it which I do alwayes worſhip ✚ the croſs of Chriſt is true health ✚ the croſs of Chriſt doth loſe the bands of death ✚ the croſs of Chriſt is the truth and the way ✚ I take my journey upon the croſs of the Lord ✚ the croſs of Chriſt beareth down every evil ✚ the croſs of Chriſt giveth all good things ✚ the croſs of Chriſt taketh away pains everlaſting ✚ the croſs of Chriſt ſave me ✚ O croſs of Chriſt be upon me, before me, and behind me ✚ becauſe the ancient Enemy cannot abide the ſight of thee ✚ the croſs of Chriſt ſave me, keep me, govern me, and direct me ✚ Thomas bearing this note of thy divine Majeſty ✚ Alpha ✚ Omega ✚ firſt ✚ and laſt ✚ midſt ✚ and end ✚ beginning ✚ firſt begotten ✚ wiſdom ✚ vertue ✚.

A Popiſh Periapt or Charm, which muſt never be ſaid, but carried about one, againſt Theeves.

I Do go, and I do come unto you with the love of God, with the humility of Chriſt, with the holineſs of our bleſſed Lady, with the Faith of Abraham, This were a good preſervative for a travelling Papiſt. with the Juſtice of Iſaac, with the Vertue of David, with the Might, of Peter, with the Conſtancy of Paul, with the Word of God, with the Authority of Gregory, with the Prayer of Clement, with the Flood of Jordan, p p p c g e g a q q eſt p t 1 k a b g l k 2 a x t g t b a m g 2 4 2 1 (que) p x c g k q a 9 9 p o q q r. Oh only Father ✚ oh only Lord ✚ And Jeſus ✚ paſſing through the midſt of them ✚ went In ✚ the Name of the Father ✚ and of the Son ✚ and of the Holy Ghoſt ✚.

Another Amulet.

JOſeph of Arimathea did find this Writing upon the wounds of the ſide of Jeſus Chriſt, written with Gods finger, when the Body was taken away from the Croſs. Whoſoever ſhall carry this writing about him, ſhall not dye any evil death, if he believe in Chriſt; and in all perplexities, he ſhall ſoon be delivered, neither let him fear any danger, at all. Fons Alpha & Omega ✚ figa ✚ figalis ✚ Sabbaoth ✚ Emmanuel ✚ Adonai ✚ o ✚ Neray ✚ Ela ✚ Ihe ✚ Rentone ✚ Neger ✚ Sahe ✚ Pangeton ✚ Commen ✚ a ✚ g ✚ l ✚ a ✚ Mattheus ✚ Marcus ✚ Lucas ✚ Johannes ✚ ✚ ✚ titulus triumphalis ✚ Jeſus ✚ Naſarenus rex Judaeorum ✚ ecce dominica crucis ſignum ✚ fugite partes adverſae, vicit leo de tribu Judae, radix David, aleluijah, Kyrie eleeſon, Chriſte eleeſon, Pater noſter, Ave Maria, & ne nos, & veniat ſuper nos ſalutare tuum. Oremus &c.

I find in a Primer, intituled The Hours of our Lady, after the uſe of the Church of York, printed anno 1516. a Charm with this titling in red letters; To all them that afore this Image of pity devoutly ſhall lay five Pater noſters, [Page] five Avies, If the party fail in the number, he may go whiſtle for a pardon. and one Credo, piteouſly beholding theſe arms or Chriſt's paſſion, are granted thirty two thouſand ſeven hundred fifty five years of pardon. It is to be thought that this pardon was granted in the time of Pope Boniface the ninth; for Platina ſaith, that the Pardons were ſold ſo cheap, that the Apoſtolical Authority grew into contempt.

A Papiſtical Charm.

SIgnum ſanctae crucis defendat me a malis praeſentibus, praeteritis, & futuris, interioribus & exterioribus: That is, The ſign of the Croſs defend me from evils preſent, paſt, and to come, inward and outward.

A Charm found in the Canon of the Maſs.

ALſo this charm is found in the Canon of the Maſs, Haec ſacroſancta commixtio corporis & ſanguinis domini noſtri Jeſu Chriſti fiat mihi omnibuſque ſumentibus ſalus mentis & corporis, & ad vitam promerendam & capeſſendam praeparatio ſalutaris; that is, Let this holy mixture of the body and blood of our Lord Jeſus Chriſt be unto me and unto all receivers thereof, health of mind and body, and to the deſerving and receiving of life an healthful preparative.

Other Papiſtical Charms.

Aqua benedicta ſit mihi ſalus & vita.

Engliſhed by Abraham Fleming: ‘Let holy water he both health and life to me.’

Adque nomen Martini omnis haereticus fugiat pallidus.

When Martins name is ſung or ſaid,

Let Hereticks flie as men diſmaid.

But the Papiſts have a harder Charm than that; to wit, Fire and fagot, Fire and fagot.

A Charm of the Holy-Croſs.

Sancta crux aequiparatur ſatutifero Chriſto. O blaſphemiam inenarrabilem.

Nulla ſalus eſt in domo,

Niſi cruce munit homo

Superliminaria.

Neque ſentit gladium,

Nec amiſit filium,

Quiſquis egit talia.

No health within the houſe doth dwell,

Except a man do Croſs him well

At every door or frame.

He never feeleth the Swords point,

Nor of his Son ſhall loſe a joynt,

That doth perform the ſame

Furthermore as followeth.

I ſta ſuos fortiores

Semper facit, & victores;

Morbos ſanat & languores,

Reprimit Daemonia.

Dat captivis libertatem,

Vitae confert novitatem,

Ad antiquam dignitatem

Crux reducit omnia.

O Crux lignum triumphale,

Mundi vera ſalus vale,

Inter ligna nullum tale,

Fronde, flore, germine.

Medicina Chriſtiana,

Salva ſanos, aegros ſana;

Quod non valet vis humana,

Fit in tuo nomine, &c.

[Page] Engliſhed by Abraham Fleming:

It makes her ſouldiers excellent,

And crowneth them with victory,

Reſtores the lame and impotent,

And healeth every malady.

The Devils of Hell it conquereth,

Releaſeth from impriſonment,

Newneſs of life it offereth,

It hath all at commandement.

O Croſs of Wood incomparable.

To all the world moſt wholeſome!

No Wood is half ſo honourable

Beehive of the Romiſh

Church, lib. 4. cap. 3. fol. 251, 252.

In branch, in bud or bloſſome.

O medicine which Chriſt did ordain,

The ſound ſave every hour,

The ſick and ſore make whole again,

By vertue of thy power,

And that which mans unablenſs

Hath never comprehended,

Grant by thy Name of holyneſs,

It may be fully ended, &c.

A Charm taken out of the Primer.

THis Charm following is taken out of the Primer aforeſaid. Omnipotents ✚ Dominus ✚ Chriſtus ✚ Meſſias ✚ with 34 names more, and as many Croſſes, and then proceeds in this wiſe; Iſta nomina me protegant ah omni adverſitate, plaga, & infirmitate corporis & animae, plenè liberent, & aſſiſtent in auxilium iſta nomina regum, Gaſper, &c. & 12. Apoſtoli (videlicet) Petrus, &c. & 4. Evangeliſtae (videlicet) Matthaeus, &c. mihi aſſiſtent in omnibus neceſſitatibus meis, ac me defendant & liberent ab omnibus periculis & corporis & anima, & omnibus malis praeteritis, praeſentibus, & futuris, &c.

CHAP. X.

How to make Holy Water, and the Vertues thereof; St. Ruffins Charm of the wearing and hearing of the Name of Jeſus; that the Sacrament of Confeſſion, and the Euchariſt is of as much efficacy at other charms, and magnified by L. Varius.

IF I did well, I ſhould ſhew you the confeſſion of all their ſtuffe, and how they prepare it; but it would be too long. And therefore you ſhall only have in this place a few notes for the compoſition of certain receipts, which inſtead of an Apothecary, if you deliver to any morrow-maſs Prieſt, he will make them as well as the Pope himſelf. Mary now they wax every Parliament deerer and deerer, although therewithal, they utter many ſtale drugs of their own.

If you look in the Popiſh, Pontifical,In Eccleſia dedications. you ſhall ſee how they make their holy Water; to wit, in this ſort: I conjure thee thou creature of Water in the Name of the Father, and of the Son, and of the Holy-Ghoſt, that thou drive the Devil out of every corner aend hole of this Church, and Altar; ſo as he remain not within our Precincts that are juſt and righteous. In Rationali divinorum Officiorum. And water thus uſed (as Durandus ſaith) hath power of its own nature to drive away Devils. If you will learn to make any more of this Popiſh ſtuffe, you may go to the very Maſs-Book, and find many good receipts: marry if you ſearch Durandus, &c. you ſhall find abundance.

I know that all theſe Charms, and all theſe paltrey Confections (though they were far more impious and fooliſh) will be maintained and defended by Maſſemongers, even as the reſidue will be by Witch-mongers: and therefore I will in this place inſert a Charm, the authority whereof is equal with the reſt, deſiring to have their opinions herein. I find in a Book called Pomaerium ſermonum quadrageſimalium, Pom. ſerm. 32. that S. Francis ſeeing Rufinus provoked of the Devil to think himſelf damned, charged Rufinus to ſay this Charm, when he next met with this Devil; Aperi os; & ibi imponam ſtercus, which is as much to ſay in Engliſh as, Open thy mouth, and I will put in a plum: a very ruffinly Charm.

[Page] L. Varius. lib. de faſcin. 3. cap. 10. Leonard Varius writeth, De veris, piis, ac ſanctis amuletis faſcinum atque omnia veneficia deſtruentibus; wherein he ſpecially commendeth the name of Jeſus to be worn. But the Sacrament of Confeſſion he extolleth above all things, ſaying,Idem. ibid. that whereas Chriſt with his power did but throw Devils out of mens bodies, the Prieſt driveth the Devil out of mans ſoul by confeſſion. For (ſaith he) theſe words of the Prieſt, when he ſaith, Ego te abſolvo, are as effectual to drive away the Princes of darkneſs, through the mighty power of that ſaying, as was the voyce of God to drive away the darkneſs of the world, when at the beginning he ſaid Fiat lux. Idem. ibid. He commendeth alſo as wholeſome things to drive away Devils, the Sacrament of the Euchariſt, and ſolitarineſs, and ſilence. Finally he ſaith, that if there be added hereunto an Agnus Dei, and the ſame be worn about ones neck by one void of ſin, nothing is wanting that is good and wholeſome for this purpoſe. But he concludeth, that you muſt wear and make dints in your fore-head, with croſſing your ſelf when you put on your ſhoes, and at every other action, &c. and that is alſo a preſent remedy to drive away Devils, for they cannot abide it.

CHAP. XI.

Of the Noble Balm uſed by Moſes, apiſhly counterfeited in the Church of Rome.

THe noble Balm that Moſes made, having indeed many excellent vertues, beſides the pleaſant and comfortable favour thereof wherewithal Moſes in his Politick Laws enjoyned Kings, Queens, and Princes to be anointed in their true and lawful elections and Coronations, until the everlaſting King had put on man upon him, is apiſhly counterfeited in the Romiſh Church, with divers terrible Conjurations, three breathings, Croſs-wiſe (able to make a quezie ſtomach ſpue) nine mumblings and three curtſies, ſaying thereunto, Ave ſanctum oleum, ter Ave ſanctum Balſamum. And ſo the Devil is thruſt out, and the Holy-Ghoſt let into his place. But as for Moſes his Balm, it is not now to be found either in Rome, or elſewhere that I can learn. And according to this Papiſtical Order, Witches and other ſuperſtitious people follow on with Charms and Conjurations made in form; which many bad Phyſitians alſo practice when their learning faileth, as may appear by example in the ſequel.

CHAP. XII.

The opinion of Ferrarius touchings Charms, Periapts, Appenſsions, Amulets, &c. Of Homerical Medicines, of conſtant Opinion, and the Effects thereof.

Arg. Fer. lib. de medendi methode. 2. cap. 11. ARgerius Ferrarius, a Phyſician in theſe days of great account, doth ſay, that for ſo much as by no dyet nor Phyſick any diſeaſe can be ſo taken away or extinguiſhed,De Homerica medicatione. but that certain dregs and reliques will remain: therefore Phyſicians uſe Phyſical Alligations, Appenſions, Periapes, Amulets, Charms, Characters, &c. which he ſuppoſeth may do good; but harm he is ſure they can do none: urging that it is neceſſary and expedient for a Phyſitian to leave nothing undone that may be deviſed for his Patients recovery; and that by ſuch means many great cures are done. He citeth a great number of experiments out of Alexander Trallianus, Aetius, Octavianus, Marcellus, Philodotus, Archigenes, Philoſtratus,This would be examined, to ſee if Galen be not ſlandered.Pliny, and Dioſcorides; and would make men believe that Galen (who in truth deſpiſed and derided all thoſe vanities) recanted in his latter dayes his former opinion, and all his invectives tending againſt theſe magical cures. writing alſo a book intituled De Homerica Medicatione, which no man could ever ſee, but one Alexander Trallianus, who ſaith he ſaw it: and further [Page] affirmeth, that it is an honeſt mans part to cure the ſick, by hook or by crook, or by any means whatſoever. Yea, he ſaith that Galen (who indeed wrote and taught that Incantamenta ſunt muliercularum figmenta, and be the only cloaks of bad Phyſitians) affirmeth, that there is vertue and great force in Incantations. As for example, (ſaith Trallian) Galen being now reconciled to this opinion, holdeth and writeth, that the bones which ſtick in ones throat, are avoided and caſt out with the violence of Charms and Inchanting words; yea and that thereby the Stone, the Collick, the Falling-ſickneſs, and all Feavers, Gowts, Fluxes, Fiſtula's, iſſues of blood, and finally whatſoever care (even beyond the skill of himſelf, or any other fooliſh Phyſitian) is cured and perfectly healed by words of Inchantment. Marry M. Ferrarius (although he allowed and practiſed this kind of Phyſick) yet he proteſteth that he thinketh it none otherwiſe effectual, than by the way of conſtant opinion: ſo as he affirmeth, that neither the Character, nor the Charm, nor the Witch, nor the Devil accompliſh the cure; as (ſaith he) the experiment of the Tooch-ach will manifeſtly declare, wherein the cure is wrought by the confidence or diffidence as well of the Patient, as of the Agent, according to the Poets ſaying:

Nos habitat non Tartara, ſed nec ſidera caeli,

Spiritus in nobis qui viget illa facit.

Engliſhed by Abraham Fleming:

Not helliſh furies dwell in us,

Nor Stars with influence heavenlys

The ſpirit that lives and rules in us,

Doth every thing ingeniouſly.

This (ſaith he) cometh to the unlearned, through the opinion which they conceive of the Characters and holy words: but the learned that know the force of the mind and imagination, work miracles by means thereof; ſo as the unlearned muſt have external helps, to do that which the learned can do with a word only. He ſaith that this is called Homerica medicatio, becauſe Homer diſcovered the blood ſuppreſſed by words, and the infections healed by or in myſteries.

CHAP. XIII.

Of the Effects of Amulets, the drift of Argerius Ferrarius in the commendation of Charms, amp;c. four ſorts of Homerical Medicines, and the choyce thereof; of Imagination.

AS touching mine opinion of theſe Amulets, Characters, and ſuch other bables, I have ſufficiently uttered it elſewhere: and I will bewray the vanity of the ſuperſtitious trifles more largely hereafter. And therefore at this time I only ſay, that thoſe Amulets which are to be hanged or carried about one, if they conſiſt of Herbs, Roots, Stones, or ſome other metal, they may have divers medicinable operations; and by the vertue given to them by God in their creation, may work ſtrange effects and cures: and to impute this vertue to any other matter is Witchcraft. And whereas A. Ferrarius commendeth certain Amulets that have no ſhew of Phyſical operation, as a nail taken from a Croſs, Holy-water, and the very ſign of the Croſs, with ſuch like Popiſh ſtuffe: I think he laboureth thereby rather to draw men to Popery, than to teach or perſwade them in the truth of Phyſick or Philoſophy. And I think thus the rather, for that he himſelf ſeeth the fraud hereof; confeſſing that where theſe Magical Phyſitians apply three ſeeds of three-leaved [Page] graſs to a Tertian Ague, and four to a Quartain, that the number is not material.

Four ſorts of Homerical medicins, and which is the principal.But of theſe Homerical medicines, he ſaith, there are four ſorts, whereof Amulets, Characters, and Charms, are three: howbeit he commendeth and preferreth the fourth above the reſt; and that he ſaith conſiſteth in illuſions, which he more properly calleth ſtratagems. Of which ſort of illuſions he alledgeth for example, how Philodotus did put a Cap of Lead upon ones head who imagined he was headleſs, whereby the party was delivered from his diſeaſe or conceit. Item, The force of fixed fanſie opinion, or conceipt. Another cured a woman that imagined, that a Serpent or Snake did continually gnaw and tear her entrails; and that was done only by giving her a Vomit, and by foiſting into the matter vomited a little Serpent or Snake, like unto that which ſhe imagined was in her belly.

Item, Another imagined that he alwayes burned in the fire, under whoſe bed a fire was privily conveyed, which being taken out before his face, his fanſie was ſatisfied, and his heat allayed. Hereunto pertaineth, that the Hickot is cured with ſudden fear or ſtrange news: yea by that means Agues and many other ſtrange and extream diſeaſes have been healed. And ſome that have lien ſo ſick and ſore of the Gowt, that they could not remove a joynt, through ſudden fear of fire, or ruin of houſes, have forgotten their infirmities and griefs and have run away. But in my tract upon melancholy, and the effects of imagination, and in the diſcourſe of Natural Magick, you ſhall ſee theſe matters largely touched.

CHAP. XIV.

Choice of Charms againſt the Falling-Evil, the biting of a mad Dog, the ſtinging of a Scorpion, the Tooth-ach, for a Woman in Travel, for the Kings-Evil, to get a Thorn out of any member, or a Bone out of ones Throat; Charms to be ſaid Faſting, or at the gathering of Herbs, for ſore Eyes, to open Locks, againſt Spirits, for the Bots in a Horſe, and ſpecially for the Duke of Alba's Horſe, for ſower, Wines, &c.

THere be innumerable Charms of Conjurers, bad Phyſitians, lewd Chirurgians, Melancholick Witches, and Coſeners, for all diſeaſes and griefs; ſpecially for ſuch as bad Phyſitians and Chirurgians know not how to cure, and in truth are good ſtuffe to ſhadow their ignorance; whereof I will repeat ſome.

For the Falling-Evill.

TAke the ſick man by the hand, and whiſper theſe words ſoftly in his Ear, I conjure thee by the Sun and Moon, and by the Goſpel of this day delivered by God to Hubert, Giles, Cornelius, and John, that thou riſe and fall no more. Otherwiſe, Drink in the night at a Spring water out of a skull of one that hath been ſlain: Otherwiſe, Eat a Pig killed with a knife that ſlew a man. Otherwiſe as followeth.

Ananizapta ferit mortem, dum laedere quaerit,

Eſt mala mors capta, dum dicitur Ananizapta:

Ananizapta Dei nunc miſerere mei.

Engliſhed by Abraham Fleming:

Ananizapta ſmiteth death,

Whiles harm intendeth he,

This word Ananizapta ſay,

And death ſhall captive be,

Ananizapta O of God.

Have mercy now on me.

Againſt the biting of a Mad-Dog.

[Page]

PUt a ſilver Ring on the finger,J. Bodinus lib. de daemon. 3. cap. 5. within the which theſe words are graven ✚ Habay ✚ habar ✚ hebar ✚ and ſay to the perſon bitten with a mad Dog, I am thy Saviour, loſe not thy life: and then prick him in the noſe thrice, that at each time he bleed. Otherwiſe, take Pills made of the skull of one that is hanged. Otherwiſe: write upon a piece of bread, Irioni, khïriora, eſſer, khuder, feres; and let it be eaten by the party bitten. Otherwiſe, O Rex gloriae Jeſu Chriſte, veni cum pace: In nomine Patris max. in nomine Filii max. in nomine Spiritus ſancti prax. Gaſper, Melchior, Balthaſar ✚ prax ✚ max ✚ Deus I max ✚.

But in troth this is very dangerous; inſomuch as if it be not ſpeedily and cunningly prevented, either death or phrenſie inſueth, through infection of the humor left in the wound bitten by a mad Dog: which becauſe bad Chirurgians cannot cure, they have therefore uſed fooliſh coſening Charms. But Dodonaeus in his Herbal ſaith, that the herb Alyſſon cureth it: which experiment, I doubt not, will prove more true then all the Charms in the world. Bat where he ſaith, That the ſame hanged at a mans Gate or Entry, preſerveth him and his Cattel from Inchantment, or bewitching, he is overtaken with folly.

Againſt the biting of a Scorpion.

SAy to an Aſs ſecretly, and as it were whiſpering in his Ear, I am bitten with a Scorpion.

Againſt the Tooth-ach.

SCarifie the gums in the grief, with the Tooth of one that hath been ſlain. Otherwiſe, Galbes galbat, galdes galdat. Otherwiſe, A ab hur hus, &c. Otherwiſe, At ſaccaring of Maſs hold your teeth together, and ſay That is, you ſhall not break or diminiſh a bone of him. Os non comminuetis ex eo. Otherwiſe, Strigiles falceſque dentatae, dentium dolorem perſanate; O Horſe-combs and ſickles that have ſo many teeth, come heal of my toothach.

A Charm to releaſe a Woman in Travel.

THrow over the top of the houſe, where a woman in travel lieth, a ſtone, or any other thing that hath killed three living creatures, namely, a man, a wild bore, and a She-bear.

To heal the Kings or Queens Evil, or any other ſoreneſs in the Throat.

REmedies to cure the Kings or Queens-Evil, is firſt to touch the place with the hand of one that died an untimely death: Otherwiſe, Let a Virgin faſting lay her hand on the ſore, and ſay, Apollo denyeth that the heat of the Plague can increaſe where a naked Virgin quencheth it: and ſpet three times upon it.

A Charm in the Romiſh Church, upon Saint Blazes day, that will fetch a Thorn out of any place of ones body, a bone out of the Throat, &c. Lect. 3.

FOr the fetching of a Thorn out of any place of one body, or a bone out of the throat, you ſhall read a charm in the Romiſh Church upon St. Blazes day; to wit, Call upon God, and remember St. Blaze. This St. Blaze could alſo heal all wilde Beaſts that were ſick or lame, with laying on of his [Page] hands: as appeareth in the leſſon read on his day, where you ſhall ſee the matter at large.

A charm for the Head-ach.

Tie a halter about your head, wherewith one hath been hanged.

A Charm to be ſaid each morning by a Witch faſting, or at leaſt before ſhe go abroad.

THe fire bites, the fire bites, the fire bites; Hogs-turd over it, Hogs-turd over it, Hogs-turd over it; The Father with thee, the Son with me, the Holy-ghoſt between us both to be: ter. Then ſpit over one ſhoulder, and then over the other, and then three times right forward.

Another Charm that Witches uſe at the gathering of their Medicinable Herbs.

Hail be thou holy herb

Growing on the ground,

All in the Mount

Though neither the Herb nor the Witch never came there.

Calvarie

Firſt wert thou found;

Thou art good for many a ſore,

And healeſt many a wound,

In the Name of ſweet Jeſus

I take thee from the ground.

An old Womans Charm, wherewith ſhe did much good in the Countrey, and grew famous thereby.

AN old woman that healed all diſeaſes of Cattel (for the which ſhe never took any reward but a peny and a loaf) being ſeriouſly examined by what words ſhe brought theſe things to paſs, confeſſed that after ſhe had touched the ſick creature, ſhe alwayes departed immediately, ſaying,

My Loaf in my lap,

My Penny in my purſe;

Thou art never the better,

And I am never the worſe.

Another like Charm.

A Gentlewoman having ſore eyes, made her moan to one that promiſed her help, if ſhe would follow his advice: which was only to wear about her neck a ſcroll ſealed up, whereinto ſhe might not look; and ſhe conceiving hope of cure thereby, received it under the condition, and left her weeping and tears, wherewith ſhe was wont to bewail the miſerable darkneſs which ſhe doubted to endure: whereby in ſhort time her eyes were well amended: But alas!Note the force of conſtant opinion, or fixed fancy. ſhe loſt ſoon after, that pretious Jewel, and thereby returned to her wonted weeping, and by conſequence too her ſore eyes. Howbeit, her Jewel or ſcroll being found again, was looked into by her deer friends, and this only Poſie was contained therein.

The Devil pull out both thine eyes,

And

Spell the word backward, and you ſhall ſoon ſee this ſlovenly charm or apphenſion.

etiſh in the holes likewiſe.

Whereby partly you may ſee what conſtant opinion can do, according to the ſaying of Plato; If a mans fanſie or mind give him aſſurance that a hurtful thing ſhall do him good, it may do ſo, &c.

A Charm to open Locks.

[Page]

AS the herbs called Aethiopides will open all locks (if all be true that Inchanters ſay) with the help of certain words:Thieviſh charms. ſo be there Charms alſo and Periapts, which without any hearbs can do as much: as for example. Take a piece of Wax croſſed in baptiſm, and do but print certain flowers therein, and tie them in the hinder skirt of your ſhirt; and when you would undo the lock, blow thrice therein, ſaying; Arato hoc partiko hoc maratarykin. I open this door in thy name that I am forced to break as thou brakeſt Hell-gates, In Nomine Patris, & Filii, & ſpiritus ſancti, Amen.

A Charm to drive away Spirits that haunt any Houſe.

Hang in every of the four corners of your houſe,This is called and counted the Paracelſian charm. Pſal. 150. Luke 16. Pſal. 64. this ſentence written upon Virgin Parchment, Omnis ſpiritus laudet Dominum: Moſen habent & Prophetas: Exurgat Deus, & diſſipentur inimiciejus.

A pretty Charm or Concluſion for one Poſſeſſed.

THe poſſeſſed body muſt go upon his or her knees to the Church, how far ſo ever it be off from their lodging; and ſo muſt creep without going out of the way, being the common highway, in that ſort, how foul and dirty ſoever the ſame be; or whatſoever lie in the way, not ſhunning any thing whatſoever, until he come to the Church, Where he muſt hear Maſs devoutly,Memorandum that hearing of Maſs be in no caſe omitted, quoth Nota. and then followeth recovery.

Another for the ſame purpoſe.

THere muſt be commended to ſome poor beggar the ſaying of five Pater-noſters, and five Aves; the firſt to be ſaid in the name of the party poſſeſſed, or bewitched: for that Chriſt was led into the garden; Secondly, for that Chriſt did ſweat both water and blood; Thirdly, for that Chriſt was condemned; for that he was crucified guiltleſs; and fifthly, for that he ſuffered to take away our ſins. Then muſt the ſick body hear Maſs eight days together, ſtanding in the place where the Goſpel is ſaid, and muſt mingle holy Water with his meat and his drink, and holy Salt alſo muſt be a portion of the mixture.

Another to the ſame effect.

THe ſick man muſt faſt three dayes,Johannes Anglicus ex Conſtantino, Gualtero, Bernardo, Giberto, &c. and then he with his Parents muſt come to Church, upon an embering Friday, and muſt hear the Maſs for that day appointed; and ſo likewiſe Saturday and Sunday following. And the Prieſt muſt read upon the ſick mans head that Goſpel, which is read in September, and in Grape-harveſt, after the Feaſt of Holy-Croſs. In diebus quatuor temporum, in Ember-dayes: then let him write and carry it about his neck, and he ſhall be cured.

Another Charm or Witchcraft for the ſame.

THis Office or Conjuration following was firſt authorized and printed at Rome, and afterwards at Avenion, Anno 1515. And leſt that the Devil ſhould lie hid in ſome ſecret part of the body, every part thereof is named; Obſecro te Jeſu Chriſte, &c. that is, I beſeech thee O Lord Jeſus Chriſt, that thou pull out of every member of this man all infirmities, from his head, from his hair, from his brain, from his forehad, from his eyes, from his noſe, from his ears, from his mouth, from his tongue, from his teeth, from his jaws, from his throat, from [Page] his neck, from his back, from his breſt, from his paps, from his heart, from his ſtomach, from his ſides, from his fleſh, from his blood, from his bones, from his legs from his feet, from his fingers, from the ſoles of his feet, from his marrow, from his ſinews, from his skin, and from every joynt of his members, &c.

Doubtleſs Jeſus Chriſt could have no ſtarting hole, but was hereby every way prevented and purſued; ſo as he was forced to do the cure: for it appeareth hereby, that it had been inſufficient for him to have ſaid; Depart our of this man thou unclean ſpirit, and that when he ſo ſaid, he did not perform it. I do not think that there will be found among all the Heathens ſuperſtitious Fables, or among the Witches, Conjurers, Poets, Knaves, Coſeners, Fools, &c. that ever wrote,Barnard. de buſtis in Roſar. ſerm. 15. ſo impudent and impious a lie, or Charm, as is read in Barnardine de buſtis; where to cure a ſick man, Chriſts body, to wit, a Wafer-cake, was outwardly applyed to his ſide, and entred into his heart, in the ſight of all ſtanders by. Now, if grave Authors report ſuch lies, what credit in theſe caſes ſhall we attribute unto the old wives tales, that Sprenger, Inſtitor, Bodin, and others write? Even as much as to Ovids Metamorphoſis, Aeſops Fables, Moor's Utopia, and divers other fanſies; which have as much truth in them, as a blindman hath ſight in his eye.

A Charm for the Bots in a Horſe.

YOu muſt both ſay and do thus upon the diſeaſed Horſe three dayes together, before the Sun-riſing: In Nomine Pa ✚ tris & fi ✚ lii & ſpiritus ✚ ſancti; Exorcizo te vermem per Deum Pa ✚ trem, & fi ✚ lium & ſpiritum ✚ ſanctum: that is, In the Name of God the Father, the Son, and the Holy Ghoſt, I conjure thee O Worm, by God the Father, the Son, and the Holy-Ghoſt; that thou neither eat nor drink the fleſh, blood or bones of this Horſe; and that thou hereby mayſt be made as patient as Job, and as good as Saint John Bapriſt, when he baptized Chriſt in Jordan. In Nomine Pa ✚ tris & Filii & Spirituus ✚ Sancti. And then ſay three Pater-noſters, and three Aves, in the right ear of the Horſe, to the glory of the Holy Trinity. Do ✚ minus Fili ✚ us Spiri ✚ tus Mari ✚ a.

There are alſo divers Books imprinted, as it ſhould appear, with the authority of the Church of Rome, wherein are contained many medicinal Prayers, not only againſt all diſeaſes of Horſes, but alſo for every impediment and fault in a Horſe:The Smiths will can them ſmall thanks for this prayer. inſomuch as if a ſhoe fall off in the midſt of his journey, there is a Prayer to warrant your Horſes hoof, ſo as it ſhall not break, how far ſoever he be from the Smiths forge.

Item, The Duke Alba his Horſe was conſecrated, or canonized in the Low-Countries, at the ſolemn Maſs; wherein the Popes-Bull, and alſo his Charm was publiſhed (which I will hereafter recite) he in the mean time ſitting as Vice-roy with his conſecrated ſtandart in his hand, till Maſs was done.

A Charm againſt Vinegar.

O notable blaſphemy!THat Wine Wax not Eager write on the veſſel, Guſtate & videte, quoniam ſuavis eſt Dominus.

CHAP. XV. The Inchanting Serpents and Snakes; Objections anſwered concerning the ſame; fond reaſons why Charms take effect therein. Mahomets Pigeon. Miracles wrought by an Aſs at Memphis in Aegypt.

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Popiſh Charms againſt Serpents. Of Miracle-workers, the taming of Snakes, Bodin's lye of Snakes.

Concerning the charming of Serpents and Snakes, mine Adverſaries (as I have ſaid) think they have great advantage by the words of David in Pſal. 58. and by Jer. chap. 8. expounding the one Prophet by Virgil, the other by Ovid. For the words of David are theſe,Pſal. 58.4, 5. Their poyſon is like the poyſon of a Serpent, and like a deaf Adder, that ſtoppeth his Ear, and heareth not the voyce of the Charmer, charm he never ſo cunningly. The words of Virgil are theſe, Frigidus in pratis cantando rumpitur anguis. As if he might ſay, David thou lieſt;Virg. eclog. 8. for the cold-natured Snake is by the Charms of the Inchanters broken all to pieces in the field where he lieth. Then cometh Ovid, and he taketh his Country mans part, ſaying in the name and perſon of a Witch,Ovid. Metamorph. 7. Vipereas rumpo verbis & carmine fauces; I with my words and Charms can break in ſunder the Vipers jaws. Marry Jeremy on the other ſide encountreth this Poetical Witch, and he not only, defendeth, but expoundeth his fellow Prophets words, and that not in his own Name, but in the Name of Almighty God, ſaying, I will ſend Serpents and Cockatrices, Jer. 8.17. among you which cannot be charmed.

Now let any indifferent man (Chriſtian or Heathen) Judge whether the words and minds of the Prophets do not directly oppugn theſe Poets words. (I will not ſay minds) for that I am ſure therein they did but jeſt and trifle, according to the common fabling of lying Poets. And certainly, I can encounter them two with other two Poets, namely Propertius and Horace, the one merrily deriding, the other ſeriouſly impugning their, fantaſtical Poetries, concerning the power and Omnipotency of Witches, For where Virgil, Ovid, &c. write that Witches with their Charms fetch down the Moon and Starrs from heaven, &c. Propertius mocketh them in theſe words following:

At vos deductae quibus eſt fallacia Lunae,

Et labor in magicis ſacra piare focis,

En agedum domina mentem convertite noſtrae,

Et facite illa meo palleat ore magis,

Tunc ego crediderim vobis & ſidera & amnos

Poſſe Circeis ducere carminibus.

Engliſhed by Abraham Fleming:

But you that have the ſubtil ſlight

Of fetching down the Moon from Skies;

And with inchanting fire bright

Attempt to purge your Sacrifice:

Lo now, go too, turn (if you can)

Our Madams mind and ſturdy heart,

And make her face more pale and wan,

Than mine: which if by Magick Art

You do, then will I ſoon beleeve,

That by your witching Charms you can

From Skies aloft the Stars remeeve,

And Rivers turn from whence they ran.

[Page]And that you may ſee more certainly, that theſe Poets did but jeſt and deride the credulous and timerous ſort of people, I thought good to ſhew you what Ovid ſaith againſt himſelf, and ſuch as have written ſo incredibly and ridiculouſly of Witches Omnipotency:

Nec mediae magicis finduntur cantibus angues,

Nec redit in fontes unda ſupina ſuos.

Engliſhed by Abraham Fleming:

Snakes in the middle are not riven

With Charms Witches cunning,

Nor Waters to their Fountains driven

By force of backward running.

Card. lib. 15. de var. rer. cap. 80.As for Horace his Verſes I omit them, becauſe I have cited them in another place. And concerning this matter Cardanus ſaith, that at every eclipſe they were wont to think, that Witches pulled down the Sun and Moon from Heaven. And doubtleſs, from hence came the opinion of that matter, which ſpred ſo farr, and continued ſo long in the common peoples mouths that in the end learned men grew to believe it, and to affirm it in writing.

An objection anſwered.But here it will be objected, that becauſe it is ſaid (in the places by me alledged) that Snakes or Vipers cannot be charmed; Ergo, other things may: To anſwer this argument, I would ask the Witchmonger this queſtion, to wit, Whether it be expedient, that to ſatisfie his folly, the Holy-Ghoſt muſt of neceſſity make mention of every particular thing that he imagineth may be bewitched? I would alſo ask of him, what priviledge a Snake hath more then other creatures, that he only may not, and all other creatures may be bewitched; I hope they will not ſay,Dan. in dialog. cap. 3. that either their faith or infidelity is the cauſe thereof; neither do I admit the anſwer of ſuch Divines as ſay that he cannot be bewitched, for that he ſeduced Eve; by means whereof God himſelf curſed him; and thereby he is ſo priviledged, as that no Witches Charm can take hold of him. But more ſhall be ſaid hereof in the ſequel.

Danaeus ſaith, that Witches Charms take ſooneſt hold upon Snakes and Adders; becauſe of their conference and familiarity with the Devil, whereby the rather mankind through them was ſeduced. Let us ſeek then an anſwer for this cavil; although in truth it needeth not; for the phraſe of ſpeech is abſolute, and imports not a ſpecial quality proper to the nature of a Viper any more than when I ſay, A Cony cannot flie, you ſhould gather and conclude thereupon, that I meant that all other Beaſts could flie. But you ſhall underſtand, that the cauſe why theſe Vipers can rather withſtand the voyce and practice of Inchanters and Sorcerers, than other creatures, is, for that they being in body and nature venomous, cannot ſo ſoon or properly receive their deſtruction by venom, whereby the Witches in other creatures bring, their miſchievous practices more eaſily to paſs, according to Virgil's ſaying; ‘Virg. Geo. 4.Corrupítque lacus, infecit pabula tabo.’ Engliſhed by Abraham Fleming:

She did infect with Poyſon ſtrong

Both Ponds and Paeſtures all along.

And thereupon the Prophet alludeth unto their corrupt and inflexible nature with that compariſon; and not (as Tremelius is fain to ſhift it) with ſtopping one ear with his tale, and laying the other cloſe to the ground, becauſe he would not hear the Charmers voyce: For the Snake hath neither ſuch reaſon, nor the words ſuch effect: otherwiſe the Snake muſt know our thoughts. It is alſo to be conſidered, how untame by nature theſe Vipers for the moſt [Page] part) are inſomuch as they be not by mans induſtry or cunning to be made familiar, or train'd to do any thing, whereby admiration may be procured: as Bomelio Feats his Dog could do, or Mahomet's Pigeon,Feats his Dog, and Mahomets Pigeon. which would reſort unto him, being in the midſt of his Camp, and pick a Peaſe out of his ear; in ſuch ſort that many of the people thought that the Holy-Ghoſt came and told him a tale in his ear: the ſame Pigeon alſo brought him a ſcroll, wherein was written Rex eſto, and laid the ſame in his neck. And becauſe I have ſpoken of the docility of a Dog and a Pigeon, though I could cite an infinite number of like tales, I will be bold to trouble you but with one more.

At Memphis in Aegypt, among other jugling knacks, which were there uſually ſhewed, there was one that took ſuch pains with an Aſs, that he had taught him all theſe qualities following. And for gain, he cauſed a Stage to be made,A ſtory declaring the great docility of an Aſs. and an Aſſembly of people to meet; which being done, in the manner of a Play, he came in with his Aſs, and ſaid; The Sultane hath great need of Aſſes to help to carry ſtones and other ſtuffe, towards his great building which he hath in hand. The Aſs immediately fell down to the ground, and by all ſigns ſhewed himſelf to be ſick, and at length to give up the ghoſt: ſo as the Juggler begged of the Aſſembly money towards his loſs. And having gotten all that he could, he ſaid; Now my Maſters, you ſhall ſee mine Aſs is yet alive, and doth but counterfeit, becauſe he would have ſome money to buy him provender, knowing that I was poor, and in ſome need of relief. Hereupon he would needs lay a wager, that his Aſs was alive, who to every mans ſeeming was ſtark dead. And when one had laid money with him thereabout, he commanded the Aſs to riſe, but he lay ſtill as though he were dead: then did he beat him with a Cudgel, but that would not ſerve the turn, until he addreſſed his ſpeech to the Aſs, ſaying (as before) in open audience; The Sultan hath commanded, that all the people ſhall ride out to morrow, and ſee the triumph, and that the fair Ladies will then ride upon the faireſt Aſſes, and will give notable provender unto them, and every Aſs ſhall drink of the ſweet water of Nilus: and then lo the Aſs did preſently ſtart up, and advance himſelf exceedingly. Lo (quoth his Maſter) now I have won: but in troth the Major hath borrowed mine Aſs, for the uſe of the old ill-favoured Witch his wife: and thereupon immediately he hung down his ears, and halted down right, as though he had been ſtark lame. Then ſaid his Maſter, I perceive you love young pretty wenches: at which words he looked up, as it were with joyful cheer. And then his Maſter did bid him go chooſe one that ſhould ride upon him; and he ran to a very handſome woman, and touched her with his head, &c. A Snake will never be brought to ſuch familiarity, &c. Bodin ſaith, that this was a man in the likeneſs of an Aſs,J. Bod. lib. de daemon. 2. c. 6. but I may rather think that he is an Aſs in the likeneſs or a man. Well, to return to our Serpents, I will tell you a ſtory concerning the charming of them, and the event of the ſame.

In the City of Salisborough there was an Inchanter, that before all the people took upon him to conjure all the Serpents and Snakes within one mile compaſs into a great pit or dike, and there to kill them. When all the Serpents were gathered together, as he ſtood upon the brink of the pit, there came at the laſt a great and horrible Serpent, which would not be gotten down with all the force of his Incantations: ſo as (all the reſt being dead) he flew upon the Inchanter, and claſped him in the midſt, and drew him down into the ſaid Dike, and there killed him. You muſt think that this was a Devil in a Serpents likeneſs, which for the love he bare to the poor Snakes, killed the Sorcerer; to teach all other Witches to beware of the like wicked practice. And ſurely, if this be not true,Mal. Malef. part. 2. qu. 2. c. 9. Johan. Bodinus. there be a great number of lyes contained in M. Mal. and J. Bodin. And if this be well weighed, and conceived, it beateth down to the ground all thoſe Witchmongers arguments, that contend to wring witching miracles out of this place. For they diſagree notably, ſome denying, and ſome affirming that Serpents may be bewitched. Nevertheleſs becauſe in every point you ſhall ſee how Popery agrees with Paganiſm, I will recite certain Charms [Page] againſt Vipers, allowed for the moſt part in and by the Church of Rome: as followeth.

Exorciſms or Conjurations againſt Serpents. I conjure thee O Serpent in this hour, by the five holy wounds of our Lord, that thou remove not out of this place, but here ſtay, as certainly as God was born of a pure Virgine. Otherwiſe I conjure thee Serpent, In Nomine Patris, & Filii, & Spiritus ſancti: I command thee Serpent by our Lady S. Mary, that thou obey me, as wax obeyeth the fire, and As fire obeyeth water; that thou neither hurt me, nor any other Chriſtian, as certainly as God was born of an immaculate Virgine, in which reſpect I take thee up, In Nomine Patris, & Filii, & Spiritus Sancti: Ely laſh eiter, ely laſh eiter, ely laſh eiter. Otherwiſe, O Vermine, thou muſt come as God came unto the Jews. Otherwiſe, L. Varius ſaith, that Serpens quernis frondibus contracta, that a Serpent touched with Oak-leaves dieth,L Vair. lib. de faſcinat. cap. 4. and ſtayeth even in the beginning of his going, if a feather of the bird Ibis be caſt or thrown upon him: and that a Viper ſmitten or hot with a reed is aſtonied, and touched with a beechen branch is preſently numme and ſtiffe.

Uſurpers of Kindred with bleſſed Paul, and S. Katharine.Here is to be remembred, that many uſe to boaſt that they are of S. Pauls race and kindred, ſhewing upon their bodies the prints of Serpents: which (as the Papiſts affirm) was incident to all them of S. Paul's ſtock. Marry they ſay herewithal, that all his kinsfolks can handle Serpents, or any poyſon without danger. Others likewiſe have (as they brag) a Katharine-wheel upon their bodies, and they ſay they are kin to S. Katharine, and that they can carry burning-coals in their bare-hands, and dip their ſaid hands in hot ſcalding liquor, and alſo go into hot Ovens.J. Bodin. lib. de daem. 1. cap. 3. Whereof though the laſt be but a bare jeſt, and to be done by any that will prove (as a bad fellow in London had uſed to do, making no tarriance at all therein:) yet there is a ſhew made of the other, as though it were certain and undoubted; by anointing the hands with the juyce of Mallows, Mercury, Urine, &c. which for a little time are defenſatives againſt the ſcalding liquors, and ſcorching fires.

But they that take upon them to work theſe myſteries and miracles, do indeed (after rehearſal of theſe and ſuch like words and Charms) take up even in their bare hands, thoſe Snakes and Vipers, and ſometimes put them about their necks, without receiving any hurt thereby, to the terror and aſtoniſhment of the beholders, which naturally both fear and abhorre all Serpents. But theſe Charmers (upon my word) dare not truſt to their Charms, but uſe ſuch an Inchantment, as every man may lawfully uſe, and the lawful uſe thereof may bring to paſs that they ſhall be in ſecurity, and take no harm, how much ſoever they handle them: marry with a woollen rag they pull out their teeth before-hand, as ſome men ſay; but as truth is, they weary them, and that is of certainty. And ſurely this is a kind of Witchcraft, which I term private confederacy. Bodin ſaith, that all the Snakes in one Countrey were by Charms and Verſes driven into another Region: perhaps he meaneth Ireland, where S. Patrik is ſaid to have done it with his holineſs, &c.

James Sprenger and Henry Inſtitor affirm, that Serpents and Snakes, and their skins exceed all other creatures for Witchcraft: inſomuch as Witches do uſe to bury them under mens threſholds, either of the houſe or ſtalls, whereby barrenneſs is procured both to woman beaſts: yea and that the very earth and aſhes of them continue to have force of faſcination. In reſpect whereof they wiſh all men now and then to dig away the earth under their threſholds, and to ſprinkle holy water in the place, and alſo to hang boughs (hallowed on Midſummer-day) at the ſtall door where the Cattel ſtand: and produce examples thereupon, of Witches lies, or elſe their own, which I omit, becauſe I ſee my Book groweth to be greater than I meant it ſhould be.

CHAP. XVI.

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Charms to carry Water in a Sieve; to know what is ſpoken of us behind our backs for bleer eyes; to make ſeeds to grow well; of Images made of Wax; to be rid of a Witch; to hang her up; notable authorities againſt waxen Images; a Story bewraying the Knavery of waxen Images.

LEonardus Vairus ſaith, that there was a Prayer extant,L. Vairus lib. faſcin 1. cap. 5. Oratio Tuſca Veſtalis. whereby might be carried in a Sieve, Water, or other Liquor: I think it was clam clay, which a crow taught a maid, that was promiſed a cake of ſo great quantity, as might be kneaded of ſo much Flour, as ſhe could wet with the Water, that ſhe brought in a Sieve, and by that means ſhe clam'd it with Clay, and brought in ſo much Water, as whereby ſhe had a great Cake, and ſo beguiled her Siſters, &c. And this Tale I heard among my Grannams Maids, whereby I can decipher this Witchcraft. Item, by the tingling of the Ear, men heretofore could tell what was ſpoken of them. If any ſee a Scorpion,Of the word (Bud) and the Greec Letters Π & Α. and ſay this word (Bud) he ſhall not be ſtung or bitten therewith. Theſe two Greek Letters π and A written in a Paper, and hung about ones neck, preſerve the party from Bleereyedneſs. Cummin or Hempſeed ſown with curſing and opprobrious words grow the faſter and the better. Beroſus Anianus maketh Witchcraft of great Antiquity; for he ſaith, that Cham, touching his Fathers naked Member, uttered a Charm, whereby his Father became emaſculated or deprived of the Powers generative.

A Charm teaching how to hurt whom you liſt with Images of Wax, &c.

MAke an Image in his name, whom would hurt or kill, of new Virgin wax; under the right Arm-poke whereof place a Swallows heart, and the liver under the left; then hang about the neck thereof a new thred in a new Needle pricked into the member which you would have hurt, with the rehearſal of certain words; which for the avoiding of fooliſh ſuperſtition and credulity in this behalf is to be omitted: And if they were inſerted, I dare undertake they would do no harm, were it not to make fools, and catch Gudgins. Otherwiſe, Sometimes theſe Images are made of Braſs, and then the hand is placed where the foot ſhould be, and the foot where the hand, and the face downward. Otherwiſe, For a greater miſchief, the like Image is made in the form of a man or woman, upon whoſe head is written the certain Name of the party; and on his or her ribs theſe words, Ailif, caſyl, zaze, hit, mel meltat; then the ſame muſt be buried. Otherwiſe, in the dominion of Mars, The Practiſer of theſe Charms muſt have skill in the Planetary Motions, or elſe he may go ſhoo the Gooſe two Images muſt be prepared, one of wax, the other of the earth of a dead man; each Image muſt have in his hand a Sword wherewith a man hath been ſlain, and he that muſt be ſlain, may have his head thruſt through with a Foin. In both muſt be written certain peculiar Characters, and then muſt they be hid in a certain place. Otherwiſe, to obtain a Womans Love, an Image muſt be made in the hour of Venus, of Virgin-wax, in the name of the beloved, whereupon a Character is written, and is warmed at a fire, and in doing thereof the name of ſome Angel muſt be mentioned. To be utterly rid of the Witch, and to hang her up by the hair, you muſt prepare an Image of the earth of a dead man to be baptized in another mans name, whereon the name, with a Character, muſt be written: then muſt it be perfumed with a rotten bone, and then theſe Pſalms read backward; Domine Dominus noſter, Dominus illuminatio mea, Domine exaudi orationem meam, Deus laudem meam ne tacueris; and then bury it, firſt in one place, and afterwards in another. Howbeit, it is written in the one and twentieth Article of the Determination of Paris, that to affirm that Images of Braſs, Lead, Gold, of white or red Wax, or of any other Stuff, conjured, baptized, conſecrated, or rather execrated through theſe Magical Arts at certain dayes, have wonderful vertues, or ſuch as are avowed in their Books or Aſſertions, is error in faith, Natural Philoſophy and true Aſtronomy; yea it is concluded in [Page] the twenty ſecond Article of that Council, that it is as great an Error to believe thoſe things, as to do them.

But concerning theſe Images, it is certain that they are much feared among the people, and much uſed among couſening Witches, as partly appeareth in this diſcourſe of mine elſewhere, and as partly you may ſee by the Contents of this Story following.A proved Story concerning the Premiſes. Not long ſithence, a young Maiden (dwelling at New Romny here in Kent) being the Daughter of one M. L. Stuppeny (late Jurat of the ſame Town, but dead before the Execution hereof) and afterward the Wife of Thom. Eps (who is at this inſtant Maior of Romny, was viſited with ſickneſs, whoſe Mother and Fatherinlaw being abuſed with credulity concerning Witches ſupernatural Power, repaired to a famous Witch called Mother Baker, dwelling not far from thence at a place called Stoneſtreet, who, according to Witches couſening Cuſtom, asked whether they miſtruſted not ſome bad Neighbour, to whom they anſwered that indeed they doubted a Woman near unto them (and yet the ſame was of the honeſter and wiſer ſort of her Neighbours, reputed a good Creature.) Nevertheleſs the Witch told them that there was great cauſe of their ſuſpition: for the ſame, ſaid ſhe, is the very party that wrought the Maidens deſtruction, by making a heart of wax, and pricking the ſame with pins and needles; affirming alſo that the ſame Neighbour of hers had beſtowed the ſame in ſome ſecret corner of the Houſe. This being believed, the Houſe was ſearched by credible Perſons, but nothing could be found. The Witch or Wiſe woman being certified hereof, continued her Aſſertion, and would needs go to the Houſe where ſhe her ſelf (as ſhe affirmed) would certainly find it. When ſhe came thither, ſhe uſed her Cunning, as it chanced, to her own confuſion, or at leaſtwiſe to her detection; for herein ſhe did, as ſome of the wiſer ſort miſtruſted that ſhe would do, laying down privily ſuch an Image, as ſhe had before deſcribed, in a corner, which by others had been moſt diligently ſearched and looked into, and by that means her Couſenage was notably bewrayed. And I would wiſh that all Witchmongers might pay for their lewd repair to Inchanters, and conſultation with Witches, and ſuch as have familiar Spirits, as ſome of theſe did, and that by the Order of the High Commiſſioners, which partly for reſpect of Neigbourhood, and partly for other Conſiderations, I leave unſpoken of.

CHAP. XVII.

Sundry ſorts of Charms tending to divers Purpoſes; and firſt, certain Charms to make Taciturnity in Tortures.

This Charm ſeemeth to allude to Chriſt crucified between the two Thieves.

IMparibus meritis tria

Pendent Corpora ramis

Diſmas & Geſtas,

In medio eſt Divina Poteſtas,

Diſmas damnatur,

Geſtas ad aſtra levatur:

Engliſhed by Abraham Fleming:

Three Bodies on a bough do hang,

For merits of Inequality,

Diſmas and Geſtas, in the midſt

The Power of the Divinity.

Diſmas is damnd, But Geſtas lifted

up above the Stars on high.

Pſalm 45. Luke 4.Alſo this, Eructavit cor meum verbum bonum, veritatem nunquam dicam Regi. Otherwiſe, As the milk of our Lady was luſcious to our Lord Jeſus Chriſt; ſo [Page] let this torture or rope be pleaſant to mine arms and members. Otherwiſe,John 19. Jeſus autem tranſiens per medium illorum ibat. Otherwiſe, You ſhall not break a bone of him.

Counter-charms againſt theſe and all other Witchcrafts, in the ſaying alſo whereof Witches are vexed, &c.

ERuctavit cor meum verbuus bonum, dicam cuncta opera mea regi. Otherwiſe, Pſalm 45. Scripture properly applyed. Domine labia mea aperies, & os meum annuntiabit veritatem. Otherwiſe, Contere brachia inqui rei, & lingua maligna ſulvertatur.

A Charm for the chin Cough.

TAke three ſips of a Chalice, when the Prieſt hath ſaid Maſs, and ſwallow it down with good Devotion. &c.

For corporal or ſpiritual Reſt.

In nomine Patris, up and down,

Et Filii & Spiritus ſancti, upon my Crown,

Crux Chriſti upon my Breaſt,

Sweet Lady ſend me eternal Reſt.

Charms to find out a Thief.

THe means how to find out a Thief, is thus; Turn your face to the Eaſt,O moſt wonderful vertue hidden in the letters of S. Helens holy Name! and make a Croſs upon Chryſtal with Oil Olive, and under the Croſs write theſe two words (Saint Helen.) Then a Child that is innocent, and a chaſte Virgin born in true Wedlock, and not baſe begotten, of the age of ten years, muſt take the Chryſtal in his hand, and behind his back, kneeling on thy knees, thou muſt devoutly and reverently ſay over this Prayer thrice; I beſeech thee my Lady S. Helen, Mother of King Conſtantine, which didſt find the Croſs whereupon Chriſt died: by that holy devotion, and invention of the Croſs, and by the ſame Croſs, and by the joy which thou conceivedſt at the finding thereof, and by the love which thou beareſt to thy Son Conſtantine, and by the great goodneſs which thou doſt alwayes uſe, that thou ſhew me in this Chryſtal, whatſoever I ask or deſire to know, Amen. And when the Child ſeeth the Angel in the Chryſtal, demand what you will, and the Angel will make anſwer thereunto. Memorandum, that this be done juſt at the Sun-riſing, when the weather is fair and clear.

Cardanus derideth theſe and ſuch like Fables,Card. lib. 16. de var. rer. cap. 93. and ſetteth down his judgement therein accordingly, in the ſixteenth Book De rerum var. Theſe Conjurers and Coſeners forſooth, will ſhew you in a Glaſs the Thief that hath ſtoln any thing from you, and this is their order. They take a Glaſs-vial full of holy Water, and ſet it upon a linnen cloth, which hath been purified, not only by waſhing, but by ſacrifice, &c. On the mouth of the Vial or Urinal, two Olive-leaves muſt be laid acroſs, with a little Conjuration ſaid over it, by a child; to wit thus, Angele bone, Angele candide, per tuam ſanctitatem, meam (que) virginitatem, oſtende mihi furem: with three Pater noſters, three Aves, and betwixt either of them a For if the Croſs be forgotten, all is not worth a Pudding. Croſs made with the nail of the Thumb upon the mouth of the Vial; and then ſhall be ſeen Angels aſcending and deſcending as it were Motes in the Sun-beams. The Thief all this while ſhall ſuffer great torments, and his Face ſhall be ſeen plainly, even as plainly I believe, as the Man in the Moon. For in truth, there are toyes artificially conveyed into glaſs, which will make the water bubble, and devices to make Images appear in the bubbles, as alſo there be Artificial Glaſſes, which will ſhew unto you that ſhall look thereinto, many Images of divers Forms, and [Page] ſome ſo ſmall and curious, as they ſhall in favour reſemble whomſoever you think upon. Look in John Bap. Neap. for the confection of ſuch glaſſes. The ſubtilties hereof are ſo detected, and the myſteries of the glaſſes ſo common now, and their coſenage ſo well known, &c. that I need not ſtand upon the particular confutation hereof. Cardanus in the place before cited reporteth, how he tried with children theſe and divers circumſtances, the whole illuſion, and found it to be plain knavery and coſenage.

Another way to find out a Thief that hath ſtoln any thing from you.

GO to the Sea-ſide, and gather as many pebles as you ſuſpect perſons for that matter; carry them home, and throw them into the fire, and bury them under the threſhold, where the parties are like to come over. There let them lie three days, and then before ſun-riſing take them away. Then ſet a Porrenger full of water in a circle, wherein muſt be made croſſes every way, as many as can ſtand in it; upon the which muſt be written, Chriſt overcometh, Chriſt reigneth, Chriſt commandeth. The Porrenger alſo muſt be ſigned with a Croſs, and a form of Conjuration muſt be pronounced. Then each ſtone muſt be thrown into the water, in the name of the ſuſpected. And when you put in the ſtone of him that is guilty, the ſtone will make the water boil, as though glowing iron were put thereinto. Which is a meer knack of legierdemain, and to be accompliſhed divers wayes.

To put out the Thiefs eye.

REad the ſeven Pſalms with the Letany, and then muſt be ſaid a horrible prayer to Chriſt, and God the Father, with a curſe againſt the Thief. Then in the midſt of the ſtep of your foot, on the ground where you ſtand, make a circle like an eye, and write thereabout certain barbarous names, and drive with a Coopers Hammer or Addes into the midſt thereof a brazen nail conſecrated, ſaying, Juſtus es Domine, & juſta judicia tua. Then the Thief ſhall be bewrayed by his crying out.

Another way to find out a Thief.

Theſe be meer toys to mock Apes, and have in them no commendable device.STick a pair of Sheers in the rind of a Sieve, and let two perſons ſet the top of each of their Forefingers upon the upper part of the Sheers, holding it with the Sieve up from the ground ſteadily, and ask Peter and Paul whether A. B. or C. hath ſtoln the thing loſt, and at the nomination of the guilty perſon, the Sieve will turn round. This is a great practice in all Countries, and indeed a very bable. For with the beating of the pulſe ſome cauſe of that motion ariſeth, ſome other cauſe by the ſlight of the fingers, ſome other by the wind gathered in the Sieve to be ſtaid, &c. at the pleaſure of the holders. Some cauſe may be the imagination, which upon the conceit at the naming of the party, altereth the common courſe of the pulſe, as may well be conceived by a Ring held ſteadily by a thred betwixt the finger and the thumb, over or rather in a goblet or glaſs; which within ſhort ſpace will ſtrike againſt the ſide thereof ſo many ſtrokes as the holder thinketh it a clock, and then will ſtay: the which who ſo proveth ſhall find true.

A Charm to find out or ſpoil a Thief.

OF this matter, concerning the apprehenſion of Thieves by words, I will cite one Charm, called S. Adelberts curſe; being both for length of words ſufficient to weary the Reader, and for ſubſtantial ſtuff comprehending all that appertaineth unto blaſphemous ſpeech or curſing, allowed in the Church of Rome, as an Excommunication and Inchantment.

Saint Adelberts Curſe or Charm againſt Thieves.

[Page]

BY the Authority of the Omnipotent Father, the Son, and the Holy Ghoſt, and by the holy Virgin Mary Mother of our Lord Jeſus Chriſt, and the holy Angels and Archangels, and S. Michael, and S. John Baptiſt, and in the behalf of S. Peter the Apoſtle, and the reſidue of the Apoſtles, and of S. Stephen, and of all the Martyrs, of S. Sylveſter, and of S. Adelbert, and all the Confeſſors, nd S. Alegand, and all the holy Virgins, and of all the Saints in Heaven and Earth, unto whom there is given power to bind and looſe: we do excommunicate, damn, curſe, and bind with the knots and bands of Excommunication, and we do ſegregate from the bounds and liſts of our holy Mother the Church, all thoſe Thieves, Sacrilegious perſons, ravenous Catchers, Doers, Counſellers, Coadjutors, male or female, that have committed this theft or miſchief,This is not to do good to our Enemies, nor to pray for them that hurt and hate us; as Chriſt exhorteth. or have uſurped any part thereof to their own uſe. Let their ſhare be with Dathan and Abiran, whom the Earth ſwallowed up for their ſins and pride, and let them have part with Judas that betrayed Chriſt, Amen: and with Pontius Pilat, and with them that ſaid to the Lord, Depart from us, we will not underſtand thy wayes; let their Children be made Orphans. Curſed be they in the Field, in the Grove, in the Woods, in their Houſes, Barns, Chambers, and Beds; and curſed be they in the Court, in the Way, in the Town, in the Caſtle, in the Water, in the Church, in the Churchyard, in the Tribunal-place, in Battel, in their Abode, in the Market-place, in their Talk, in Silence, in Eating, in Watching, in Sleeping, in Drinking, in Feeling, in Sitting, in Kneeling, in Standing, in Lying, in Idleneſs, in all their Work, in their Body and Soul, in their five Wits, and in every Place. Curſed be the fruit of their Wombs, and curſed be the fruit of their Lands, and curſed be all that they have. Curſed be their Heads, their Mouths, their Noſtrils, their Noſes, their Lips, their Jaws, their Teeth, their Eyes and Eye-lids, their Brains, the roof of their Mouths, their Tongues, their Throats, their Breaſt, their Hearts, Bellies, their Livers, all their Bowels, and their Stomach. Curſed be their Navels, their Spleens, their Bladder. Curſed be their Thighs, their Legs, their Feet, their Toes, their Necks, their Shoulders. Curſed be their Backs, curſed be their Arms, curſed be their Elbows, curſed be their Hands, and their Fingers, curſed be both the Nails of their hands and feet; curſed be their Ribs and their Genitals, and their Knees, curſed be their Fleſh, curſed be their Bones, curſed be their Blood, curſed be the Skin of their Bodies, curſed be the Marrow in their Bones, curſed be they from the Crown of the Head to the ſole of the Foot: and whatſoever is betwixt the ſame, be it accurſed; that is to ſay, their five Senſes, to wit, their Seeing, their Hearing, their Smelling, their Taſting, and their Feeling. Curſed be they in the holy Croſs, in the Paſſion of Chriſt, with his five Wounds, with the effuſion of his Blood, and by the milk of the Virgin Mary. I conjure thee Lucifer, with all thy Souldiers, by the Thus they make the holy Trinity to bear a part in their Exorciſm, or elſe it is no bargain. Father, the Son and the Holy Ghoſt, with the Humanity and Nativity of Chriſt, with the Vertue of all Saints, that thou reſt not day nor night, till thou bringeſt them to deſtruction, either by drowning or hanging, or that they be devoured by wild Beaſts, or burnt, or ſlain by their Enemies, or hated of all men living. And as our Lord hath given Authority to Peter the Apoſtle, and his Succeſſors, (whoſe place we occupy, and to us (though unworthy) That whatſoever we binde on Earth, ſhall be bound in Heaven: and whatſoever we looſe on Earth, ſhall be looſed in Heaven; ſo we accordingly, if they will not amend, do ſhut from them the Gates of Heaven, and deny unto them Chriſtian Burial, ſo as they ſhall be buried in Aſſes Leaze. Furthermore, curſed be the ground wherein they are buried, let them be confounded in the laſt day of Judgement, let them have no converſation among Chriſtians, nor be houſeled at the hour of Death, let them be made as duſt before the face of the wind: and as Lucifer was expelled out [Page] of heaven, and Adam and Eve out of Paradiſe; ſo let them be expelled from the day-light.Mat. 25. Alſo let them be joyned with thoſe, to whom the Lord ſaith at the Judgment, Go ye curſed into everlaſting fire, which is prepared for the Devil and his Angels, where the worm ſhall not die, nor the fire be quenched. And as the candle, which is thrown out of my hand here, is put out; ſo let their works and their ſoul be quenched in the ſtench of Hell-fire, except they reſtore that which they have ſtoln, by ſuch a day: and let every one ſay, Amen. After this muſt be ſung That is, In life we are in death, &c. In media vita in morte ſumus, &c.

This terrible curſe with Bell, Book, and Candle added thereunto, muſt needs work wonders: howbeit among Thieves it is not much weighed, among wiſe and true men it is not well liked, to them that are robbed it bringeth ſmall relief: the Prieſts ſtomach may well be eaſed, but the goods ſtoln will never the ſooner be reſtored. Hereby is bewrayed both the malice and folly of Popiſh Doctrin, whoſe uncharitable impiety is ſo impudently publiſhed, and in ſuch order uttered, as every ſentence (if opportunity ſerved) might be proved both heretical and diabolical. But I will anſwer this cruel curſe with another curſe far more mild and civil, performed by as honeſt a man (I dare ſay) as he that made the other, whereof mention was lately made.

So it was, that a certain Sir John, with ſome of his company, once went abroad a jetting, and in a Moon-light Evening robbed a Millers Weir and ſtole all his Eels. The poor Miller made his moan to Sir John himſelf, who willed him to be quiet; for he would ſo curſe the Thief, and all his Confederates, with Bell, Book and Candle, that they ſhould have ſmall joy of their Fiſh. And therefore the next Sunday, Sir John got him to the Pulpit, with his Surplice on his back, and his Stole about his neck, and pronounced theſe words following in the audience of the people.

A curſe for theft.

All you that have ſtoln the Millers Eeles,

Laudate Dominum de Coelis;

And all they have conſented thereto,

Benedicamus Domino.

Lo (ſaith he) there is ſauce for your Eeles my Maſters.

Another Inchantment.

CErtain Prieſts uſe the hundred and eighth Pſalm as an Inchantment or Charm, or at leaſtwiſe ſaying, that againſt whomſoever they pronounce it, they cannot live one whole year at the uttermoſt.

CHAP. XVIII.

A Charm or Experiment to find out a Witch.

IN die dominico ſotularia juvenum axungia ſeu pinguedine porei, ut moris eſt, pro reſtauratione fieri perangunt: and when ſhe is once come into the Church, the Witch can never get out, until the ſearchers for her give her expreſs leave to depart.

But now it is neceſſary to ſhew you how to prevent and cure all miſchiefs wrought by theſe Charms and Witchcrafts, according to the opinion of M, Mal. and others.Preſervatives from Witchcraft according to M. Mal. L. Vairus, and others. One principal way is to nail a Horſe-ſhoe at the inſide of the outmoſt threſhold of your Houſe, and ſo you ſhall be ſure no Witch ſhall have power to enter thereinto. And if you mark it, you ſhall find that rule obſerved in many Countrey-houſes. Otherwiſe: Item the triumphant title to be written. croſswiſe, in every corner of the houſe, thus: Jeſus ✚ Nazarenus ✚ Rex ✚ Judaeorum ✚ Memorandum, you may joyn herewithal, the Name of the Virgin [Page] Mary, or of the four Evangeliſts, or Verbum caro factum eſt. Otherwiſe: Item in ſome Countries they nail a Wolfs head on the door. Otherwiſe: Item they hang Scilla, (which is either a Root, or rather in this place garlick) in the roof of the Houſe, for to keep away Witches and Spirits: and ſo they do Alicium alſo. Otherwiſe: Item Perfume made of the gall of a black Dog, and his blood beſmeared on the poſts and walls of the Houſe, driveth out of the doors both Devils and Witches. Otherwiſe: The Houſe where Herba betonica is ſown, is free from all miſchiefs: Otherwiſe: It is not unknown that the Romiſh Church allowed and uſed the ſmoak of Sulphur, to drive Spirits out of their houſes; as they did Frankincenſe and Water hallowed. Otherwiſe: Apuleius faith, that Mercury gave to Ulyſſes, when he came neer to the Inchantreſs Circe, an herb called Verbaſcum, which in Engliſh is called Mullein, or Tapſus barbatus, or Longwoort; and that preſerved him from the Inchantments. Otherwiſe: Item Pliny and Homer both do ſay, that the Herb called Moly is an excellent herb againſt Inchantments, and ſay all, that thereby Ulyſſes eſcaped Circes her Sorceries and Inchantments. Otherwiſe alſo diverſe wayes they went to work in this caſe, and ſome uſed this Defenſive, ſome that Preſervative againſt Incantations.

And herein you ſhall ſee, not only how the Religion of Papiſts and Infidels agree; but alſo how their Ceremonies and their Opinions are all one concerning Witches and Spirits.

For thus writeth Ovid touching that matter.

Térque ſenem flammâ ter aquâ, ter ſulphuro luſtrat:

Ovid de Med.

Engliſhed by Abraham Fleming:

She purifies with fire thrice

Old hoary-headed Aeſon,

With water thrice, and ſulphur thrice,

As ſhe thought meet in reaſon.

Again the ſame Ovid cometh in as before:

Advenient, quae luſtret anus, lectumque locumque,

Deferat & tremula ſulphur & ova manu.

Engliſhed by Abraham Fleming:

Let ſome old Women hither come,

And purge both bed and place,

And bring in trembling hand new eggs

And ſulphur in like caſe.

And Virgil alſo harpeth upon the like ſtring:

—baccare frontem

Virg. in Bucelicis.

Cingite, ne vati noceat mala lingua futuro:

Engliſhed by Abraham Fleming:

Of berry-bearing baccar bowze

Awreath or Garland knit,

And round about his head and browze

See decently it ſit;

That of an ill talking tongue

Our future Poet be not ſtung.

[Page]Furthermore, was it not in times of Tempeſts, the Papiſts uſe, or ſuperſtition to ring their Bells againſt Devils; truſting rather to the conging of their Bells, than to their own cry unto God with Faſting and Prayer, aſſigned by him in all adverſities and dangers: according to the order of the Thracian Prieſts, which would roar and cry, with all the noiſe they could make, in thoſe tempeſts.Olaus Goth. lib. de gentib. ſeptentrional. l. 3. cap. 8. Olaus Gothus ſaith, that his Countrymen would ſhoot in the Air, to aſſiſt their Gods, whom they thought to be then together by the ears with others, and had conſecrated Arrows, called Sagittae Joviales, even as our Papiſts had. Alſo in ſtead of Bells, they had great Hammers, called Mallei Joviales, to make a noiſe in time of thunder. In ſome Countries they run out of the doors in time of Tempeſt, bleſſing themſelves with a Cheeſe, whereupon there was a Croſs made with a Ropes end upon Aſcenſion day. Alſo three Hailſtones to be thrown into the fire in a Tempeſt, and thereupon to be ſaid three Pater Noſters, and three Aves, S. Johns Goſpel, and In fine fugiat Tempeſtas, is a preſent Remedy. Item, to hang an egg laid on Aſcenſion day in the roof of the Houſe, preſerveth the ſame from all hurts. A Witches Conjuration to make hail ceaſe and be diſſolved. Item, I conjure you hail and wind by the five wounds of Chriſt, by the three nails which pierced his hands and his feet, and by the four Evangeliſts, Matthew, Mark, Luke and John, that thou come down diſſolved into water. Item, it hath been an uſual matter, to carry out in tempeſts the Sacraments and Reliques, &c. Item, againſt ſtorms, and many dumb Creatures, the Popiſh Church uſeth Excommunication as a principal Charm. And now to be delivered from Witches themſelves, they hang in their Entries an herb called Pentaphyllon, Cinquefoil, alſo an Olivebranch, alſo Frankincenſe, Myrrh, Valerian, Verven, Palm, Antirchmon, &c. alſo Haythorn, otherwiſe White-thorn gathered on Mayday: alſo the ſmoak of a Lappoints feathers driveth Spirits away. There be innumerable Popiſh Exorciſms and Conjurations for Herbs and other things, to be thereby made wholeſom both for the bodies and ſouls of Men and Beaſts, and alſo contagion of Weather.L. Vair. lib. de facin. 2 c. 11. Mal. Malef. par. 2. quae. 1. cap. 15. Note that you read never of any ſpirit that walked by day, quoth Nota. Memorandum, that at the gathering of theſe Magical herbs, the Credo is neceſſary to be ſaid, as Vairus affirmeth; and alſo the Pater noſter, for that is not ſuperſtitious. Alſo Sprenger ſaith, that to throw up a black Chicken in the Air, will make all tempeſts to ceaſe: ſo it be done with the hand of a Witch. If a ſoul wander in the likeneſs of a man or woman by night, moleſting men, with bewailing their torments in Purgatory, by reaſon of Tithes forgotten, &c. and neither Maſſes nor Conjurations can help; the Exorciſt in his Ceremonial Apparel muſt go to the Tomb of that body, and ſpurn thereat with his foot, ſaying, Vade ad Gehennam, Get thee packing to Hell: and by and by the ſoul goeth thither, and there remaineth for ever. Otherwiſe, if there be no Maſſes of purpoſe for this matter, to unbewitch the bewitched. Otherwiſe, You muſt ſpet in the Piſs-pot, where you have made water. Otherwiſe, Spet into the ſhoe of your right foot, before you put it on: and that Vairus ſaith is good and wholſom to do, before you go into any dangerous place. Otherwiſe, that neither Hunters nor their Dogs may be bewitched, they cleave an oaken branch, and both they and their Dogs paſs over it. Otherwiſe,Aug. de civit Dei, lib. 7. c. 12. S. Auguſtine ſaith, that to pacifie the God Liber, whereby Women might have fruit of the ſeeds they ſow, and that their Gardens and Fields ſhould not be bewitched, ſome chief grave Matron uſed to put a Crown upon his genital Member, and that muſt be publiquely done.

To ſpoil a Thief, a Witch, or any other Enemy, and to be delivered from the evil.

UPon the Sabbath day before Sun-riſing, cut a Hazel-wand, ſaying, I cut thee O bough of this Summers growth, in the name of him whom I mean to beat or maim. Then cover the Table, and ſay ✚ In nomine Patris ✚ & Filii ✚ & Spiritus ſancti ✚ ter. And ſtriking thereon, ſay as followeth (engliſh he that can) Drech, myroch, eſenaroth ✚ betu ✚ baroch ✚ aſſ ✚ maaroth ✚: and then ſay, Holy Trinity puniſh him that hath wrought this miſcheif, and take it away by [Page] thy great juſtice; Eſon ✚ elion ✚ emaris, ales, age; and ſtrike the carpet with your wand.

A notable Charm or Medicine to pull out an Arrow-head, or any ſuch thing that ſticketh in the fleſh or bones, and cannot otherwiſe be had out.

SAy three ſeveral times kneeling, Oremus, praeceptis ſalutaribuſ moniti, Pater noſter, Ave Maria. Then make a Croſs, ſaying,The Hebrew Knight was canonized a Saint, to wit, S. Longinus. The Hebrew Knight ſtrake our Lord Jeſu Chriſt, and I beſeech thee, O Lord Jeſu Chriſt ✚ by the ſame iron, ſpear, blood, and water, to pull out this iron: In nomine Patris ✚ &. Filii ✚ & Spiritus ſancti ✚.

Charms againſt a quotidian Ague.

CUt an Apple in three pieces, and write upon the one, The Father is uncreated: upon the other, The Father is incomprehenſible: upon the third, The Father is eternal: Otherwiſe, Write upon a Maſs-cake cut in three pieces, O Ague to be worſhipped: on the ſecond, O ſickneſs to be aſcribed to health and joyes; on the third, Pax ✚ max ✚ fax ✚ and let it be eaten faſting. Otherwiſe, Paint upon three like pieces of a Maſs-cake, Pater pax ✚ Adonai ✚ Filius vita ✚ Sabbaoth ✚ Spiritus ſanctus ✚ Tetragrammaton ✚ and eat it, as is aforeſaid.

For all manner of Agues intermittent.

JOyn two little ſticks together in the midſt, being of one length,A croſſed appenſion with other appenſions. and hang it about your neck in the form of a Croſs. Otherwiſe, For this Diſeaſe, the Turks put within their Doublet a ball of wood, with another piece of wood, and ſtrike the ſame, ſpeaking many frivolous words. Otherwiſe, Certain Monks hanged ſcrolls about the necks of ſuch as were ſick, willing them to ſay certain Prayers at each fit, and at the third fit to hope well; and made them believe that thereby they ſhould receive cure.

Periapts, Characters, &c. for Agues, and to cure all Diſeaſes, and to deliver from all evil.

THe firſt Chapter of St. Johns Goſpel in ſmall letters conſecrated at a Maſs,For body and ſoul. and hanged about ones neck, is an incomparable Amulet or Tablet, which delivereth from all Witchcrafts and deviliſh Practices. But me thinks, if one ſhould hang a whole Teſtament, or rather a Bible, he might beguile the Devil terribly. For indeed ſo would have S. Bernard have done, whom the Devil told, that he could ſhew him ſeven verſes in the Pſalter, which being daily repeated, would of themſelves bring any man to Heaven, and preſerve him from hell. But when St. Bernard deſired the Devil to tell him which they were, he refuſed, ſaying, he might then think him a fool ſo to prejudice himſelf.S. Bernard overmatcheth the Devil for all his ſubtilty. Well (quoth St. Bernard) I will do well enough for that, for I will daily ſay over the whole Pſalter. The Devil hearing him ſay ſo, told him which were the verſes, leſt in reading over the whole Pſalter daily, he ſhould merit too much for others. But if the hanging of St. Johns Goſpel about the neck be ſo beneficial, how if one ſhould eat up the ſame?

More Charms for Agues.

TAke the Party by the hand, and ſay, Aeque facilis ſit tibi haec febris, atque Mariae Virgini Chriſti partus. Otherwiſe, Waſh with the Party, and privily ſay this Pſalm, Exaltabo te Deus meus, rex, &c. Otherwiſe, Wear about your neck a piece of a nail taken from a Croſs, and wrapped in wool. Otherwiſe [Page] drink wine, wherein a Sword hath been drowned that hath cut off ones head. Otherwiſe, take three conſecrated Maſs-cakes, and write upon the firſt, Qualis eſt Pater, talis eſt vita: on the ſecond, Qualis eſt Filius, talis eſt ſanctus; on the third, Qualis eſt Spiritus, Pretious Reſtoratives. tale eſt remedium. Then give them to the ſick man, enjoyning him to eat none other thing that day wherein he eateth any of them, nor yet drink; and let him ſay fifteen Pater noſters, and as many Aves, in the honour and praiſe of the Trinity. Otherwiſe, Lead the ſick man on a Friday before Sun-riſing towards the Eaſt, and let him hold up his hands towards the Sun, and ſay, This is the day wherein the Lord God came to the Croſs. But as the Croſs ſhall never more come to him; ſo let never the hot or cold fit of this Ague come any more unto this man, In nomine Patris ✚ & Fi ✚lii, & Spiritus ✚ ſancti ✚. Then ſay ſeven and twenty Pater noſters, and as many Aves, and uſe this three days together. Otherwiſe,

This is too myſtical to be engliſhed, quoth Nota.

Fécana, cagéti, daphnes, gebáre, gedáco

Gébali ſtant, ſed non ſtant phebas, hecus, & hedas.

Every one of theſe words muſt be written upon a piece of bread, and be given in order one day after another to the ſick body, and ſo muſt he be cured. This ſaith Nicholas Hemingius he chanced to read in the Schools in jeſt; ſo as one noting the words, practiſed the medicine in earneſt; and was not only cured himſelf, but alſo cured many others thereby. And therefore he concludeth, that this is a kind of miraculous cure, wrought by the illuſion of the Devil: whereas in truth, it will fall out moſt commonly, that a Tertian Ague will not hold any man longer than ſo, though no medicine be given, or any words ſpoken.Fernelius. Otherwiſe, This word, Abra cadabra written on a paper, with a certain Figure joyned therewith, and hanged about ones neck, helpeth the Ague. Otherwiſe, let the urine of the ſick body made early in the morning be ſoftly. heated nine dayes together continually, until all be conſumed into vapour. Otherwiſe, A Croſs made of two little twigs joyned together, wherewith when the Party is touched, he will be whole, ſpecially if he hear it about his neck. Otherwiſe, Take a like quantity of water out of three Ponds of equal bigneſs, and taſte thereof in a new earthen Veſſel, and drink of it when the fit cometh.

Notable follies of the Spaniards and Italians.In the year of our Lord, 1568. the Spaniards and Italians received from the Pope, this Incantation following; whereby they were promiſed both Remiſſion of Sins, and good ſucceſs in their Wars in the Low-Countries. Which whether it be not as prophane and impious, as any Witches Charm, I report me to the indifferent Reader. ✚ Crucem pro nobis ſubiit ✚ & ſtans in illo ſitiit ✚ Jeſus ſacratis manibus, clavis ferreis, pedibus perfoſſis, Jeſus, Jeſus, Jeſus: Domine libera nos ab hoc malo, & ab hac peſte: then three Pater noſters, and three Ave Maries, Alſo the ſame year their Enſigns were by the Authority aforeſaid conjured with certain Ceremonies, and conſecrated againſt their Enemies. And if you read the Hiſtories of theſe Wars, you may ſee what victory they gained hereby. Item, they baptiſed their chief Standard, and gave it to name St. Margaret, who overthrew the Devil. And becauſe you ſhall underſtand the myſterie hereof, I have the rather ſet it down elſewhere, being indeed worth the reading.

For a bloody Flux, or rather an Iſſue of blood.

TAke a cup of cold water, and let fall thereinto three drops of the ſame blood,He muſt anſwer by none other, for ſhe perhaps hath the curing thereof by Patent. and between each drop ſay a Pater noſter, and an Ave, then drink to the Patient, and ſay, who ſhall help you? The Patient muſt anſwer St. Mary. Then ſay you, St. Mary ſtop the Iſſue of blood. Otherwiſe, Write upon the Patients forehead with the ſame blood, Conſummatum eſt. Otherwiſe, ſay to the Patient, Sanguis mane in te, ſicut fecit Chriſtus in ſe; Sanguis mane in tua vena, ſicut Chriſtus in ſuapoena; Sanguis mane fixus, ſicut Chriſtus quando fuit crucifixus. Otherwiſe, as followeth.

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In the blood of Adam death was taken ✚

In the blood of Chriſt it was all to ſhaken ✚

And by the ſame blood I do thee charge,

That thou do run no longer at large.

Otherwiſe, Chriſt was born at Bethelem, and ſuffered at Jeruſalem where his blood was troubled. I command thee by the Vertue of God, and through the help of all Saints, to ſtay even as Jordan did, when John baptiſed Chriſt Jeſus; In nomine Patris ✚ & Flii ✚ & Spiritus ſancti ✚. Otherwiſe, Put thy nameleſs ſinger in the Wound, and make therewith three Croſſes upon the Wound, and ſay five Pater noſters, five Aves, and one Credo, in the honour of five Wounds. Otherwiſe, Touch that part and ſay, De latere ejus exivit ſanguis & aqua! Otherwiſe, In Nomine Patris ✚ & Filii ✚ Spiritus ſancti ✚ &c. Chimratchara, ſarite, confirma, conſona, Imohalite, Otherwiſe, Sepa ✚ ſepagoga ✚ ſta ſanguis in Nomine Patris ✚ podendi ✚ & Filii ✚ podera ✚ & Spiritus ſancti ✚ pandorica ✚ pax tecum, Amen.

Cures commenced and finiſhed by Witchcraft.

THere was a jolly fellow that took upon him to be a notable Chirurgion, in the Dutchy of Mentz, 1567. to whom there reſorted a Gentleman that had been vexed with Sickneſs, named Elibert, having a Kerchief on his head, according to the guiſe of ſick folk. But the Chirurgion made him pull off his Kerchief, and willed him to drink with him freely. The ſick man ſaid he durſt not; for he was forbidden by Phyſicians ſo to do. Tuſh (ſaid this Cunning man) they know not your Diſeaſe, be ruled by me, and take in your drink luſtily. For he thought that when he was well tippled, he might the more eaſily beguile him in his Bargain, and make his reward the greater, which he was io receive in part aforehand. When they had well drunk, he called the ſick man aſide, and told him the greatneſs and danger of his Diſeaſe, and how that it grew by means of Witchcraft, and that it would be univerſally ſpread in his Houſe, and among all his Cattel, if it were not prevented: and impudently perſwaded the ſick man to receive cure of him. And after Bargain made,See J. Wier. cap. 11. conf. The Chirurgion here moſt impudently ſetteth his Knavery abroach. he demanded of the ſick man, whether he had not at any home, whom he might aſſuredly truſt? The ſick man anſwered, that he had a Daughter and a Servant. The Couſener asked how old his Daughter was? The Patient ſaid twenty. Well (ſaid the Couſener) that is fit for our turn. Then he made the Mother and Father to kneel on their knees to their Daughter, And to deſire her in all things to obey the Phyſitian, and that ſhe would do in every thing as he commandeſt her; Otherwiſe her Father could not be reſtored to his health. In which reſpect her Parents humbly beſought her on their knees ſo to do. Then he aſſigned her to bring him into his Lodging her Fathers hair, and her Mothers, and of all thoſe which he kept in his Houſe, as well of men and women, as alſo of his cattel. When ſhe came therewith unto him, according to the match made, and her Parents Commandment, he led her down into a low Parlour, where having made a long ſpeech, he opened a Book that lay on the boord, and layeth thereon two Knives acroſs, with much circumſtance of words.A pretended Conjuration. Then conjureth he, and maketh ſtrange Characters, and at length he maketh a circle on the ground, wherein he cauſeth her to ſtick one of thoſe conjured Knives; and after many more ſtrange words, he maketh her ſtick the other Knife beſide it. Then fell down the maid in a a ſwoon for feat; ſo as he was fain to frote her, and put a ſop into her mouth, after the receipt whereof ſhe was fore troubled and amazed. Then he made her breaſts to be uncovered, ſo as when they were bare, he dallied with with them, diverſly and long together. Then he made her lie right upward, all uncovered, and bare below her paps. Wherein the Maid being loth to obey him, reſiſted, and in ſhame forbad that villany. Then ſaid the Knave; Your Fathers deſtruction is at hand; for except you will be ruled, he and all [Page] his Family ſhall ſuſtain greater grief and inconvenience, then is yet happened unto him: And no Remedy, except you will ſeek his utter overthrow, I muſt have carnal Copulation with you: and therewithal fell into her boſom, and overthrew her and her Virginity.Ad vada tot vadit urna quot ipſa capit. So did he the ſecond day, and attempted the like on the third day: But he failed then of his purpoſe, as the Wench confeſſed afterwards. In the mean time he miniſtred ſo cruel Medicines to the ſick man, that through the Torments thereof he feared preſent death, and was fain to keep his bed, whereas he walked about before very well and luſtily. The Patient in his Torments calleth unto him for Remedy, who being ſlack and negligent in that behalf, made room for the Daughter to accompany her Father, who asked her what ſhe thought of the Cure, and what hope ſhe had of his Recovery? Who with tears remained ſilent, as being oppreſſed with grief; till at the laſt in abundance of ſorrow ſhe uttered the whole matter to her Father. This doth Johannes Wierus report, ſaying, that it came unto him by the lamentable relation of the Father himſelf. And this is here at this time for none other purpoſe rehearſed, but that men may hereby learn to take heed of ſuch conſening Merchants, and know what they be that take upon them to be cunning in Witchcraft, leſt they be bewitched; As Maſter Elibert and his Daughter were.

Another Witchcraft or Knavery practiſed by the ſame Chirurgion.

Three morſels; the firſt charmed with Chriſts Birth, the ſecond with his Paſſion, the third with his Reſurrection.THis Chirurgion miniſtred to a Nobleman, that lay ſick of an Ague, offering unto him three pieces of a Root to be eaten at three morſels, ſaying to the firſt, I would Chriſt had not been born; unto the ſecond, I would he had not ſuffered; unto the third, I would he had not riſen ag [...] And then putting them about the ſick mans neck, ſaid, Be of good chear; And if he loſt them, whoſoever took them up, ſhould therewithall take away his Ague. Otherwiſe, Jeſus Chriſt which was born, driver thee from this infirmity ✚ Jeſus Chriſt which died ✚ deliver thee from this infirmity ✚ Jeſus Chriſt which roſe again ✚ deliver thee from this infirmity. Then daily muſt be ſaid five Pater noſters and five Aves.

Another Experiment for one bewitched.

A Coſening Phyſician, and a fooliſh Patient.ANother ſuch couſening Phyſician perſwaded one which had a Timpany that it was one old Viper, and two young maintained in his belly by Witchcraft. But being watched, ſo as he could not convey Vipers into his ordure or excrements, after his purgations, at length he told the party, that he ſhould ſuffer the pains of Childbirth, if it were not prevented; and therefore he muſt put his hand into his Breech, and take out thoſe worms there. But the Mother of the ſick party, having warning hereof, ſaid ſhe could do that her ſelf. So the Couſener was prevented, and the Party died only of a Timpany, and the Knave ran out of the Countrey.

Otherwiſe.

Joh. Bodin.MOnſieur Bodin telleth of a Witch, who undertaking to cure a Woman bewitched, cauſed a Maſs to be ſung at Midnight in our Ladies Chappel. And when ſhe had overlain the ſick party, and breathed certain words upon her,Kacozelia. ſhe was healed. Wherein Bodin ſaith, ſhe followed the example of Eliſha the Prophet, who raiſed the Shunamits Son. And this Story muſt needs be true; for Goodman Hardivin Bleſenſis his Hoſt at the Sign of the Lion told him the Story.

A Knack to know whether you be Bewitched or no, &c.

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IT is alſo expedient to learn how to know whether a ſick man be bewitched or no; this is the practice thereof.Mal. malef. p. 1. quaeſt 17. Barth Spin. in novo Mal. Malef. You muſt hold molten Lead over the ſick body, and pour it into a Poringer full of water; and then if there appear upon the Lead any Image, you may know the party is bewitched.

CHAP. XIX.

That one Witchcraft may lawfully meet with another.

SCotus, Hoſtienſis, Gofridus, and all the old Canoniſts agree, that it is lawful to take away Witchcraft by Witchcraft, Et vana vanis contundere. Scotus in 4. diſtinct 34 de Impetio. And Scotus ſaith, It were folly to forbear to encounter Witchcraft by Witchcraft, for (ſaith he) there can be none inconvenience therein, becauſe the overthrower of Witchcraft aſſenteth not to the works of the Devil. And therefore he ſaith further, that it is meritorious ſo to extinguiſh and overthrow the Devils works. As though he ſhould ſay, It maketh no matter, though S. Paul ſay, Non facies malum ut inde veniat bonum, Thou ſhalt not do evil, that good may come thereof. Lombertus ſaith,Diſt. 4. Gofrid. in ſumma ſua. that Witchcraft may be taken away by that means whereby it was brought. But Gofridus inveyeth ſore againſt the oppugners thereof. Pope Nicholas the fifth gave indulgence and leave to Biſhop Miraties (who was ſo bewitched in his privities, that he could not uſe the gift of Venery) to ſeek remedy at Witches hands. And this was the clauſe of his diſpenſation, Ut ex duolus malis fugiatur majus, that of two evils, the greater ſhould be avoided. And ſo a Witch, by taking his doublet cured him, and killed the other Witch; as the ſtory ſaith, which is to be ſeen in M. Mal. and divers other Writers.

CHAP. XX.

Who are Priviledged from Witches; what bodies are apteſt to be bewitched, or to be Witches; why women are rather Witches than men, and what they are.

NOw if you will know who and what perſons are priviledged from Witches, you muſt underſtand,Mal. Malef. part. 2. quaeſt 1. cap. 1. that they be even ſuch as cannot be bewitched. In the number of whom firſt be the Inquiſitors, and ſuch as exerciſe publick juſtice upon them. Howbeit, Whereof look more in a little Book ſet forth in print. a Juſtice in Eſſex, whom for divers reſpects I have left unnamed, not long ſince thought he was bewitched, in the very inſtant whiles he examined the Witch, ſo as his leg was broken thereby, &c. which either was falſe, or elſe this rule untrue, or both rather injurious unto Gods Providence. Secondly, ſuch as obſerve duly the Rites and Ceremonies of the holy Church, and worſhip them with reverence, through the ſprinkling of holy Water, and receiving conſecrated Salt, by the lawful uſe of Candles hallowed on Candlemas-day, and green leaves conſecrated on Palm-ſunday (which things they ſay the Church uſeth for the qualifying of the Devils power) are preſerved from Witchcraft. Thirdly, ſome are preſerved by their good Angels, which attend and wait upon them.

But I may not omit here the reaſons which they bring to prove what bodies. are the more apt and effectual to execute the art of faſcination. And that is firſt they ſay, the force of celeſtial bodies, which indifferently communicated their vertues unto Men, Beaſts, Trees, Stones, &c. But this gift and natural influence of faſcination may be increaſed in man,L. Vair. lib. de faſcin. 1. c. 12. according to his affections and perturbations, as through anger, fear, love, hate, &c. For by hate (ſaith Varius) entereth a fiery inflammation into the eye of man, which being [Page] violently ſent out by beams and ſtreams, &c. infect and bewitch thoſe bodies againſt whom they are oppoſed. And therefore he ſaith (in the favour of women) that is the cauſe that women are oftner found to be Witches than men. For (ſaith he) they have an unbridled force of fury and concupiſcence naturally, that by no means it is poſſible for them to temper or moderate the ſame. So as upon every trifling occaſion, they (like brute beaſt) fix their furious eyes upon the party whom they bewitch.Much like the Eye-biting Witches, of whom we have elſewhere ſpoken. Hereby it cometh to paſs, that whereas women having a marvellous ſickle nature, what grief ſoever happeneth unto them, immediately all peaceableneſs of mind departeth; and they are ſo troubled with evill humours, that outgo their venemous exhalation, ingendered through their ill-favoured dyet; and increaſed by means of their pernicious excrements which they expel. Women are alſo (ſaith he) monethly filled full of ſuperfluous humors, and with them the melancholike blood boileth; whereof ſpring vapours, and are carried up, and conveyed through the noſtrils and mouth, &c. to the bewitching of whatſoever it meeteth: For they belch up a certain breath, wherewith they bewitch whomſoever they liſt.Who are moſt likely to bewitch and to be bewitched. And of all other women, lean, hollow-eyed, old, beetle-browed women (ſaith he) are the moſt infectious. Marry he ſaith, that hot, ſubtil, and thin bodies are moſt ſubject to be bewitched, if they be moiſt, and all they generally, whoſe veins, pipes, and paſſages of their bodies are open. And finally he ſaith, that all beautiful things whatſoever, are ſoon ſubject to be bewitched; as namely goodly young men, fair women, ſuch as are naturally born to be rich, goodly Beaſts, fair Horſes, rank Corn, beautiful Trees, &c. Yea a friend of his told him, that he ſaw one with his eye break a precious ſtone in pieces. And all this he telleth as ſoberly, as though it were true. And if it were true, honeſt women may be Witches, in deſpight of all Inquiſitors: neither can any avoid being a Witch, except ſhe lock herſelf up in a chamber.

CHAP. XXI.

What Miracles Witchmongers report to have been done by Witches words, &c. Contradictions of Witchmongers among themſelves; how Beaſts are cured hereby; of bewitched Butter; a Charm againſt Witches, and a counter-Charm, the effect of Charms and words proved by L. Varius to be wonderful.

IF I ſhould go about to recite all Charms, I ſhould take an infinite work in hand: For the Witching Writers hold opinion, that any thing almoſt may be thereby brought to paſs; and that whether the words of the Charm be underſtandable or not, it skilleth not: ſo the Charmer have a ſteddy intention to bring his deſire about. And then what is it that cannot be done by words? For L. Varius ſaith,L. Vair. lib. de faſcin l. 1. c. 5. that old women have infeebled and killed Children with words, and have made women with child miſcarry; they have made men pine away to death; they have killed Horſes, deprived Sheep of their Milk; According to Ovid's ſaying of Proteus and Medea; which he indeed alledgeth therefore, Nunc aqua, nunc ales, modò bos, modo cervus abibat. transformed Men into Beaſts, flown in the air, tamed and ſtayed wild Beaſts, driven all noiſome Cattel and Vermine from Corn, Vines and Herbs, ſtayed Serpents, &c. and all with words. Inſomuch as he ſaith, that with certain words ſpoken in a Bulls ear by a Witch, the Bull hath fallen down to the ground as dead. Yea ſome by vertue of words have gone upon a ſharp ſword, and walked upon hot glowing coals, without hurt; with words (ſaith he) very heavy weights and burthens have been lifted up; and with words wild Horſes and wild Bulls have been tamed, and alſo mad Dogs; with words they have killed Worms and other Vermin, and ſtayed all manner of Bleeding and Fluxes: with words all the diſeaſes in mans body are healed, and wounds cured; Arrows are with wonderful ſtrangeneſs and cunning plucked out of mens bones. Yea (ſaith he) there be many that can heal all bitings of Dogs, or ſtingings of Serpents, or any other poyſon: and all with nothing but words ſpoken. And that [Page] which is moſt ſtrange, he ſaith, that they can remedy any ſtranger, and him that is abſent, with that very Sword wherewith they are wounded. Yea and that which is beyond all admiration, if they ſtroke the Sword upwards with their fingers, the party ſhall feel no pain: whereas if they draw their finger downwards thereupon, the party wounded ſhall feel intolerable pain, with a number of other cures, done altogether by the vertue and force of words uttered and ſpoken.

Where, by the way, I may not omit this ſpecial note given by M. Mal. to wit,M. Mal par. 2. quaeſt. 2. cap. 7. Nider in praeceptorio, praecep. 1. c. 11. Nider in fornicario. Mal. malef. pag. 2. cap. 8. that holy Water may not be ſprinkled upon bewitched Beaſts, but muſt be poured into their mouths. And yet he and alſo Nider ſay, that it is lawful to bleſs and ſanctifie beaſts as well as men; both by Charms written, and alſo by holy words ſpoken: For (ſaith Nider) if your Cow be bewitched, three Croſſes, three Pater-noſters, and three Aves will certainly cure her; and likewiſe all other Ceremonies Eccleſiaſtical. And this is a ſure Maxime, that they which are delivered from Witchcraft by ſhrift, are ever after in the night much moleſted (I believe by their ghoſtly Fathers.) Alſo they loſe their Money out of their Purſes and Caskets, as M. Mal. ſaith he knoweth by experience.A good device to ſtarve up poor women. Mal. Malef. part. 2. quaeſt. 2. cap. 7. Alſo one general Rule is given by M. Mal. to all Butter-wives, and dairy Maids, that they neither give nor lend any Butter, Milk, or Cheeſe, to any Witches, which always uſe to beg thereof, when they mean to work miſchief to their Kine or whitemeats. Whereas indeed there are in Milk three ſubſtances commixed; to wit, Butter, Cheeſe and Whey; if the ſame be kept too long, or in an evil place, or be ſluttiſhly uſed, ſo as it be ſtale and ſower, which happeneth ſometimes in the Winter, but oftner in the Summer; when it is over the fire, the Cheeſe and Butter runneth together, and congealeth, ſo as it will rope like Birdlime, that you may wind it about a ſtick, and in ſhort ſpace it will be ſo dry, as you may beat it to powder. Which alteration being ſtrange, is wondered at and imputed to Witches. And herehence ſometimes proceedeth the cauſe why Butter cometh not, which when the countrey people ſee that it cometh not, then get they out of the ſuſpected Witches houſe a little Butter, whereof muſt be made three Balls, in the Name of the holy Trinity; and ſo if they be put into the Chern, the Butter will preſently come, and the Witchcraft will ceaſe; Sic ars deluditur arte. But if you put a little Sugar or Sope into the Chern, among the Cream, the Butter will never come, which is plain Witchcraft, if it be cloſely, cleanly, and privily handled. There be twenty ſeveral ways to make your Butter come, which for brevity I omit; as to bind your Chern with a Rope, to thruſt thereinto a red hot Spit, &c. but your beſt remedy and ſureſt way is, to look well to your Dairy-maid or Wife, that ſhe neither eat up the Cream, nor ſell away your Butter.

A Charm to find her that bewitched your Kine.

PUt a pair of Breeches upon the Cows head, and beat her out of the paſture with a good Cudgel upon a fryday, and ſhe will run right to the Witches door, and ſtrike thereat with her horns.

Another, for all that have bewitched any kind of Cattel.

WHen any of your Cattel are killed with Witchcraft,A ridiculous Charm. haſte you to the place where the carcaſe lieth, and trail the bowels of the beaſt unto your houſe, and draw them not in at the door, but under the threſhold of the houſe into the Kitchin; and there make a fire, and ſet over the ſame a grediron, and thereupon lay the inwards or the bowels, and as they wax hot, ſo ſhall the Witches entrails be moleſted with extreme heat and pain. But then muſt you make faſt your doors, left the Witch come and fetch away a cole of your fire: for then ceaſeth her torments. And we have known ſaith M. Mal. when the Witch could not come in, that the whole houſe hath been ſo darkned, and the air round about [Page] the lame ſo troubled, with ſuch horrible noiſe and Earth-quakes, that except the door had been opened, we had thought the houſe would have fallen on our heads. Thomas Aquinas, a principal treater herein, alloweth Conjurations againſt the changlings, and in divers other caſes: whereof I will ſay more in the word Jidoni.

A ſpecial Charm to preſerve all Cattel from Witchcraft.

In any caſe obſerve the Feſtival time, or elſe you marre all.AT Eaſter you muſt take certain drops that lie uppermoſt of the holy Paſchal Candle, and make a little Wax-candle thereof: and upon ſome Sunday morning rathe, light it, and hold it, ſo as it may drop upon and between the horns and ears of the Beaſt, ſaying, In Nomine Patris, & Filii, & duplex ſſ. and burn the Beaſt a little between the horns on the ears with the ſame Wax, and that which is left thereof, ſtick it in croſs-wiſe about the ſtable or ſtall, or upon the threſhold, or over the door, where the Cattel uſe to go in and out, and for all that year your Cattel ſhall never be bewitched. Otherwiſe, Jacobus de Chuſa Carthuſiannus ſheweth how bread, water and ſalt is conjured, and ſaith, that if either man or beaſt receive holy bread, and holy water nine days together, with three Pater-noſters, and three Aves, in the honour of the Trinity, and of S. Hubert, it preſerveth that man or beaſt from all diſeaſes, and defendeth them againſt all aſſaults of Witchcraft, of Satan, or of a mad Dog, &c.

Lo this is their ſtuffe, maintained to be at the leaſt effectual, if not wholeſom, by all Papiſts and Witchmongers, and ſpecially of the laſt and proudeſt writers. But to prove theſe things to be effectual, God knoweth their ſeaſons are baſe and abſurd. For they write ſo, as they take the matter in queſtion as granted, and by that means go away therewith.L. Vair. lib. de faſcin. 1. c. 1. For L. Vairus ſaith in the beginning of his Book, that there is no doubt of this ſupernatural matter, becauſe a number of Writers agree herein, and a number of ſtories confirm it, and many Poets handle the ſame argument, and in the twelve Tables there is a law againſt it, and becauſe the conſent of the common people is fully with it, and becauſe immoderate praiſe is to be approved a kind of Witchcraft, and becauſe old women have ſuch Charms and ſuperſtitious means as preſerve themſelves from it, and becauſe they are mocked that take away the credit of ſuch miracles, and becauſe Solomon ſaith, Faſcinatio malignitatis obſcurat bona, and becauſe the Apoſtle ſaith, O inſenſati Galatae, Sapi. 4. Gal. 3. Pſal. 119. quis vos faſcinavit? And becauſe it is written, Qui timent te, videbunt me. And finally he ſaith, leſt you ſhould ſeem to diſtruſt and detract any thing from the credit of ſo many grave men, from Hiſtories, and common opinion of all men, he meaneth in no wiſe to prove that there is miraculous working by Witchcraft and faſcination; and proceedeth ſo, according to his promiſe.

CHAP. XXII.

Lawful Charms, or rather medicinable Cures for diſeaſed Cattel. The charm of Charms, and the power thereof.

Direct and lawful-means of curing Cattel, &c.BUt if you deſire to learn true and lawful Charms, to cure diſeaſed Cattel, even ſuch as ſeeme to have extraordinary ſickneſs, or to be bewitched, or (as they ſay) ſtrangely taken; look in B. Googe his third Book treating of Cattel, and happily you ſhall find ſome good medicine or cure for them: or if you liſt to ſee more antient ſtuffe, read Vegetius his four Books thereupon: or, if you be unlearned, ſeek ſome cunning Bullock-leech. If all this will not ſerve, then ſet Jobs Patience before your eyes. And never think that a poor old woman can alter ſupernaturally the notable courſe which God hath appointed among his creatures. If it had heen Gods pleaſure to have permitted ſuch a courſe, he would no doubt have both given notice in his word, that he had [Page] given ſuch power unto them, and alſo would have taught remedies to have prevented them.

Furthermore, if you will know aſſured means, and infallible Charms, yielding indeed undoubted remedies, and preventing all manner of Witchcrafts, and alſo the aſſaults of wicked Spirits; then deſpiſe firſt all coſening knavery of Prieſts, Witches, and coſeners; and with true faith read the ſixt chapter of St. Paul to the Epheſians, and follow his counſel, which is miniſtred unto you in the words following, deſerving worthily to be called, by the name enſuing.

The Charm of Charms.

FInally my Brethren, be ſtrong the Lord, and in the power of his might.A Charm of Charms taken out of the ſixt chapter of St. Paul to the Epheſians. Put on the whole armour of God, that you may ſtand againſt the aſſaults of the Devil: For we wreſtle not againſt fleſh and blood, but againſt Principalities and Powers, and againſt worldly Governours the Princes of the darkneſs of this world, againſt ſpiritual wickedneſſes, which are in the high places. For this cauſe take unto you the whole armour of God, that you may be able to reſiſt in the evil day; and having finiſhed all things, ſtand faſt. Stand therefore, having your loins girded about with verity, and having on the breſtplate of righteouſneſs, &c. as followeth in that Chapter, verſes 15, 16, 17, 18. 1 Theſſ. 5. 1 Pet. 5. Verſ. 8. Epheſ. 1. and elſe-where in the holy Scripture.

Otherwiſe.

IF you be unlearned, and want the comfort of friends, repair to ſome learned, godly, and diſcreet Preacher. If otherwiſe need require, go to a learned Phyſitian, who by learning and experience knoweth and can diſcern the difference, ſigns, and cauſes of ſuch diſeaſes, as faithleſs men and unskilful Phyſitians impute to Witchcraft.

CHAP. XXIII.

A Confutation of the force and vertue falſely aſcribed to Charms and Amulets, by the Authorities of ancient Writers, both Divines and Phyſitians.

MY meaning is not, that theſe words, in the bare letter, can do any thing towards your eaſe or comfort in this behalf; or that it were wholeſome for your body or ſoul to wear them about your neck: for then would I wiſh you to wear the whole Bible, which muſt needs be more effectual than any one parcel thereof. But I find not that the Apoſtles or any of them in the Primitive Church, either carryed St. John's Goſpel, or any Agnus Die about them, to the end they might be preſerved from bugs; neither that they looked into the four corners of the houſe, or elſe on the roof, or under the threſhold, to find matter of Witchcraft, and ſo to burn it, to be freed from the ſame,Mal. malef. part. 2. queſt. 2. cap. 6. according to the Popiſh rules. Neither did they by ſuch and ſuch Verſes or Prayers made unto Saints, at ſuch or ſuch hours, ſeek to obtain grace: neither ſpake they of any old Women that uſed ſuch Trades. Neither did Chriſt at any time uſe or command holy Water, or Croſſes, &c. to be uſed as terrours againſt the Devil, who was not affraid to aſſault himſelf, when he was on Earth. And therefore a very vain thing it is to think that he feareth theſe trifles, or any external matter. Let us then caſt away theſe prophane and old Wives Fables. For (as Origen ſaith) Incatationes ſunt Demonum irriſiones, idololatriae [Page]fex, 1 Tim. 4.7. Origen. lib. 3. in Job. J. Chryſoſt. in Matth. animarum infatuatio, &c. Incantations are the Devils ſport, the dregs of Idolatry, the beſotting of ſouls, &c.

Chryſoſtome ſaith, there be ſome that carry about their necks a piece of a Goſpel. But Mark that here was no Latine Service. is it not daily read (ſaith he) and heard of all men? But if they be never the better for it, being put into their ears, hour ſhall they be ſaved, by carrying it about their necks? And further he ſaith; Where is the vertue of the Goſpel? In the figure of the letter, or in the underſtanding of the ſenſe? If in the figure, thou doſt well to wear it about thy neck; but if in the underſtanding,Idem. Ibid. Auguſt. 26. quaſt. ultim. then thou ſhouldſt lay it up in thine heart. Auguſtine ſaith, Let the faithful Miniſters admoniſh and tell their people, that theſe Magical, Arts and Incantations do bring no remedy to the Infirmities either of Men or Cattel, &c.

The Heathen Philoſophers ſhall at the laſt day confound the infidelity and barbarous fooliſhneſs of our Chriſtian or rather Antichriſtian or prophane Witchmongers. For as Ariſtrtle ſaith, that Incantamenta ſunt muliercularum figmenta: Inchantments are womens figments. So doth Socrates (who was ſaid to be cunning herein) affirm, that Incantationes ſunt verba animas decipientia humanas, Incantations are words deceiving humane ſouls. Others ſay, Inſcitia pallium ſunt carmina, maleficium, & Incantatio. The cloak of Ignorance are Charms,Galen. in lib. de comitiali morbe. Witchery, and Incantation. Galen alſo ſaith, that ſuch as impute the Falling-evil, and ſuch like diſeaſes to divine matter, and not rather to natural cauſes,Hippocrat. lib. de morbo ſacro. are Witches, Conjurers, &c. Hippocrates calleth them arrogant; and in another place affirming, that in his time there were many deceivers and coſeners, that would undertake to cure the Falling-evil, &c. by the power and help of Devils, by burying ſome Lots or Inchantments in the ground, or caſting them into the Sea, concludeth thus in their credit, that they are all Knaves and Coſeners, for God is our only defender and deliverer. O notable ſentence of a Heathen Philoſopher!

BOOK XIII.

[Page]

CHAP. I.

The ſignification of the Hebrew word Hartumim, where it is found written in the Scriptures, and how it is diverſly tranſlated: whereby the Objection Pharaohs Magicians is afterward anſwered in this Book; alſo of Natural Magick not evil in it ſelf.

HArtumim is no natural Hebrew word, but is borrowed of ſome other Nation: howbeit, it is uſed of the Hebrews in theſe places; to wit, Gen. 4.1.8.24. Exod. 7.13, 24. & 8.7.18. & 9.11. Dan. 1.20. & 2.2.Hieronymus in Gen. 41.8. & 24. In Exod. 7.13. In Dan. 1.20. Hierome ſometimes tranſlateth it Conjectores, ſometimes Malefici, ſometimes Arioli: which we for the moſt part tranſlate by this word Witches. But the right ſignification hereof may be conceived, in that the Inchanters of Pharaoh, being Magicians of Aegypt, were called Hartumim. And yet in Exodus they are named in ſome Latine Tranſlations Venefici. Rabbi Levi ſaith, it betokeneth ſuch as do ſtrange and wonderful things, naturally, artificially, and deceitfully. Rabbi Iſaac Natar affirmeth, that ſuch were ſo termed, as amongſt the Gentiles profeſſed ſingular wiſdom. Aben Ezra expoundeth it, to ſignifie ſuch as know the ſecrets of Nature, and the quality of Stones and Hearbs, &c. which is attained unto by Art, and ſpecially by Natural Magick. But we either for want of ſpeech, or knowledge, call them all by the name and term of Witches.

Certainly, God endueth bodies with wonderful graces, the perfect knowledge whereof man hath not reached unto: and on the one ſide, there is amongſt them ſuch mutual love, ſociety, and conſent; and on the otherſide, ſuch natural diſcord, and ſecret enmity, that therein many things are wrought to the aſtoniſhment of mans capacity. But when deceit and Diabolical words are coupled therewith, then extendeth it to Witchcraft and Conjuration, as whereunto thoſe Natural effects are falſely imputed.The Authors intention touching the matter hereafter to be diſcourſed upon. So as here I ſhall have ſome occaſion to ſay ſomewhat of Natural Magick; becauſe under it lyeth hidden the venome of this word Hartumim. This Art is ſaid by ſome to be the profoundneſs, and the very abſolute perfection of natural Philoſophy, and ſhewing forth the active part thereof, and through the aid of natural vertues, by the convenient applying of them, works are publiſhed, exceeding all capacity and admiration; and yet not ſo much by Art as by Nature. This Art of it ſelf is not evil; for it conſiſteth in ſearching forth the nature, cauſes and effects of things. As far as I can conceive, it hath been more corrupted and prophaned by us Chriſtians, than either by Jews or Gentiles.

CHAP. II.

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How the Philoſophsrs in times paſt travelled for the knowledge of Natural Magick; of Solomons knowledge therein; Who is to be called a Natural Magician, a diſtinction thereof, and why it is condemned for Witchcraft.

MAny Philoſophers, as namely Plato, Pythagoras, Empedocles, Democritus, &c. travelled over all the world to finde out and learn the knowledge of this Art: and at their return they preached and taught, profeſſed and publiſhed it. Yea, it ſhould appear by the Magicians that came to adore Chriſt, that the knowledge and reputation thereof was greater than we conceive or make account of. But of all other, Solomon was the greateſt Traveller in this Art, as may appear throughout the Book of Eccleſiaſtes; and ſpecially in the Book of Wiſdom, where he ſaith Sap. 7.17, 18, 19, 20, 21. God hath given me the true Science of things, ſo as I know how the world was made, and the power of the Elements, the beginning and the end, and the midſt of times, how the times alter, and the change of ſeaſons, the courſe of the year, and the ſituation of the Stars, the nature of living things and the furiouſneſs of Beaſts, the power of the wind, and the imaginations of men, the diverſities of Plants, and the vertues of Roots, and all things both ſecret and known, &c. Finally, he was ſo cunning in this Art,See Jidoni. that he is ſaid to have been a Conjurer or a Witch, and is ſo reputed in the Romiſh Church at this day. Whereby you may ſee, how Fools and Papiſts are inclined to credit falſe accuſations in matters of Witchcraft and Conjuration. The leſs knowledge we have in this Art, the more we have it in contempt: in which reſpect Plato ſaith truly to Dionyſius, They make Philoſophy a mockery,Eccleſ. 7.25. that deliver it to prophane and rude people. Certainly the Witchcraft, Conjuration, and Inchantment that is imputed to Solomon, is gathered out of theſe his words following; I applyed my minde to knowledge, and to ſearch and ſeek out Science, wiſdom and underſtanding, to know the fooliſhneſs of the ungodly, and the error of doting fools. In this Art of Natural Magick (without great heed be taken) a ſtudent ſhall ſoon be abuſed: For many (writing by report, without experience) miſtake their Authors, and ſet down one thing for another. Then the concluſion being found falſe, the experiment groweth into contempt, and in the end ſeemeth ridiculous, though never ſo true. Pliny and Albert being curious Writers herein, are often deceived; inſomuch as Pliny is called a noble lyer, and Albert a ruſtical lyer; the one lying by hearſay, the other by authority.

A Magician deſcribed and the Art diſtinguiſhed.A Magician is indeed that which the Latines call a wiſe man, as Numa Pompilius was among the Romans; the Greeks, a Philoſoplier, as Socrates was among them: the Aegyptians a Prieſt, as Hermes was; the Cabaliſts called them Prophets. But although theſe diſtinguiſhed this Art, accounting the one part thereof infamous, as being too much given unto wicked, vain, and impious curioſity, as unto movings, numbers, figures, ſounds, voices, tunes, lights, affections of the minds, and words; and the other parts commendable, as teaching many good and neceſſary things, as Times and Seaſons to ſow, plant, till, cut, &c. and divers other things, which I will make manifeſt unto you hereafter; yet we generally condemn the whole Art without diſtinction, as a part of Witchcraft; having learned to hate it, before we know it; affirming all to be Witchcraft, which our groſs heads are not able to conceive, and yet can think that an old doting woman ſeeth through it, &c. Wherein we conſider not how God beſtoweth his gifts, and hath eſtabliſhed an order in his works, graffing in them ſundry vertues to the comfort of his ſeveral creatures; and ſpecially to the uſe and behoof of man: neither do we therein weigh that Art is ſervant unto Nature, and waiteth upon her as her handmaiden.

CHAP. III.

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What Secrets do lye hidden, and what is taught in Natural Magick; how Gods glory is magnified therein, and that it is nothing but the Work of Nature.

IN this Art of Natural Magick,Read Pliny in natural. hiſt. Cardan de rerum variet. God Almighty hath hidden many ſecret myſteries; as wherein a man may learn the properties, qualities, and knowledge of all Nature. For it, teacheth to accompliſh matters in ſuch for and opportunity, as the common people thinketh the ſame to be miraculous; and to be compaſſed none other way but only by Witchcraft. And yet in truth,Albertus de occulta rerum proprietate. Natural Magick is nothing elſe but the work of Nature: For in tillage, as Nature produceth Corn and Herbs; ſo Art being Natures miniſter, prepareth it.Barthol. Neap. in natural. magia, and many others. Wherein Times and Seaſons are greatly to be reſpected: for Annus, non arvus producit ariſtas.

But as many neceſſary and ſober things are herein taught; ſo doth it partly (I ſay) conſiſt in ſuch experiments and concluſions as are but toyes, but nevertheleſs lie hid in Nature, and being unknown, do ſeem miraculous, ſpecially when they are intermedled and corrupted with cunning illuſion, or Legierdemain, from whence is derived the eſtimation of Witchcraft. But being learned and known, they are contemned, and appear ridiculous; for that only is wonderful to the beholder, whereof he can conceive no cauſe nor reaſon, according to the ſaying of Epheſius, Miraculum ſolvitur unde videtur eſſe miraculum. And therefore a man ſhall take great pains herein, and beſtow great coſt to learn that which is of no value and a meer jugling knack. Whereupon it is ſaid that a man may not learn Philoſophy to be rich; but muſt get riches to learn Philoſophy; for to ſluggards, niggards, and dizzards, the ſecrets of Nature are never opened. And doutleſs a man may gather out of this Art, that which being publiſhed,Natural magick hath a double end, which proveth the excellency of the ſame. ſhall ſet forth the glory of God, and be many wayes beneficial to the Commonwealth: the firſt is done by the manifeſtation of his works; the ſecond, by skilfully applying them to our uſe and ſervice.

CHAP. IV.

What ſtrange things are brought to paſs by Natural Magick.

THE dayly uſe and practice of medicine taketh away all admiration of the wonderful effects of the ſame. Many other things of leſs weight, being more ſecret and rare, ſeem more miraculous: As for example, (if it be true, that I. Bap. Neap. and many other Writers do conſtantly affirm) Tye a wild Bull to a Fig-tree, and he will be preſently tame; or hang an old Cock thereupon, and he will immediately be tender; as alſo the feathers of an Eagle conſume all other feathers, if they be intermedled together. Wherein it may not be denyed, but Nature ſheweth herſelf a proper Work-woman. But it ſeemeth impoſſible, that a little fiſh being but half a foot long,Pompanatius lib. de incant. cap. 3. J. Wierius de lamiis. Jaſp. Peucer. H. Cardan. &c. called Remora or Remiligo, or of ſome Echenis, ſtayeth a mighty Ship with all her load and tackling, and being alſo underſail. And yet it is affirmed by ſo many and ſo grave Authors, that I dare not deny it; ſpecially, becauſe I ſee as ſtrange effects of Nature otherwiſe: as the property of the Loadſtone, whick is ſo beneficial to the Mariner; and of Rheubarb, which only medleth with Choler, and purgeth neither flegm nor melancholy, and is as beneficial to the Phyſitian, as the other to the Mariner.

CHAP. V.

[Page]

The incredible operation of Waters, both ſtanding and running; of Wels, Lakes, Rivers, and of their wonderful Effects.

THe operation of Waters, and their ſundry vertues are alſo incredible. I mean not of waters compounded and diſtilled; for it were endleſs to treat of their forces, ſpecially concerning medicines. But we have here even in England natural Springs, Wels, and Waters, both ſtanding and running, of excellent vertues, even ſuch as except we had ſeen, and had experiment of,Of late experience neer Coventry, &c. we would not believe to be in rerum natura. And to let the Phyſical nature of them paſs, (for the which we cannot be ſo thanful to God, as they are wholeſom for our bodies) is it not miraculous, that wood is by the quality of divers waters here in England tranſubſtantiated into a ſtone? The which vertue is alſo found to be in a lake beſide the City Maſaca in Cappadocia; there is a River called Scarmandrus, Ariſtot. in lib. de hiſt. animalium. that maketh yellow ſheep. Yea, there be many waters, as in Pontus and Theſſalia, and in the land of Aſſyrides, in a River of Thracia (as Ariſtotle ſaith) that if a white Sheep being with Lamb drink thereof, the Lamb will be black. Strabo writeth of the River called Crantes, in the borders of Italy, running towards Tarentum, where mens hair is made white and yellow being waſhed therein.Plin. de lanicii colore. Pliny doth write that of what colour the veins are under the Rams tongue, of the ſame colour or colours will the Lambs be. There is a Lake in a field called Cornetus, in the bottom manifeſtly appeareth to the Eye, the Carcaſes of Snakes, Ewts, and other Serpents; whereas if you put in your hand, to pull them out, you ſhall find nothing there. There droppeth water out of a Rock in Arcadia, the which neither a ſilver nor a brazen boll can contain, but it leapeth out, and ſprinkleth away; and yet will remain without motion in the hoof of a mule. Such concluſions (I warrant you) were not unknown to Jannes and Jambres.

CHAP. VI.

The Vertues and Qualities of ſundry precious Stones; of couſening Lapidaries, &c.

THe excellent vertues and qualities in Stones, found, conceived and tryed by this Art, is wonderful. Howbeit many things moſt falſe and fabulous are added unto their true effects; wherewith I thought good in part to try the Readers patience and cunning withal. An Aggat (they ſay) hath vertue againſt the bitings of Scorpions or Serpents. It is written (but I will not ſtand to it) that it maketh a man eloquent, and procureth the favour of Princes; yea that the fume thereof doth turn away Tempeſts. Alectorius is a Stone about the bigneſs of a Bean, as clear as the Chryſtal taken out of a Cocks belly which hath been gelt or made a Capon four years.Ludovicus Coelius Rhod. lib. antiq. lect. 11. cap. 70. Barthol. Anglicus. lib. 16. If it be held in ones mouth, it aſſwageth thirſt; it maketh the husband to love the wife, and the bearer invincible: for hereby Milo was ſaid to overcome his enemies. A Craw-pock delivereth from priſon. Chelidonius is a ſtone taken out of a Swallow, which cureth melancholy: howbeit, ſome Authors ſay, it is the hearb whereby the Swallows recover the ſight of their young, even if their eyes be picked out with an Inſtrument. Geranites is taken out of a Crane, and Draconites out of a Dragon. But it is to be noted, that ſuch ſtone muſt be taken out of the bellies of the Serpents, Beaſts, or Birds, (wherein they are) whiles they live: otherwiſe, they vaniſh away with the life, and ſo they retain the vertues of thoſe Stars under which they are. Amethyſus maketh a drunken man ſober, and refreſheth the wit. The Avicenna cano. 2. tract. 2. cap. 124. Serapio agg. cap. 100 Dioſcor. lib 5. cap. 93. Coral preſerveth ſuch as bear it from faſcination or bewitching, and in this reſpect they are hanged about childrens necks. But from whence that ſuperſtition [Page] is derived, and who invented the lye, I know not: but I ſee how ready the people are to give credit thereunto by the multitude of Corrals that were imployed. I find in good Authors, that while it remaineth in the Sea, it is an hearb, and when it is brought thence, into the air, it hardeneth, and becometh a ſtone. Heliotropius ſtancheth blood, driveth away poyſons, preſerveth health; yea, and ſome write, that it provoketh rain, and darkneth the Sun, ſuffering not him that beareth it to be abuſed, Hyacinthus doth all that the other doth, and alſo preſerveth from Lightning. Oinothera hanged about the neck, collar, or yoke of any creature, tameth it preſently. A Topaſe healeth the lunatike perſon of his Lunacy. Aitites if it be ſhaken, ſoundeth as if there were a little ſtone in the belly thereof: it is good for the Falling-ſickneſs, and to prevent untimely birth. Amethyſus aforeſaid reſiſteth drunkenneſs, ſo as the beares ſhall be able to drink freely, and recover themſelves ſoon being drunk as Apes: the ſame maketh a man wiſe, Chalcedonius maketh the bearer lucky in Law, quickeneth the power of the body, and is of force alſo againſt the illuſions of the Devil, and phantaſtical cogitations ariſing of melancholy. Corneolus mitigateth the heat of the mind, and qualifieth malice; it ſtancheth Bloody-fluxes, ſpecially of women that are troubled with their flowers. Heliotropius aforeſaid darkeneth the Sun,Plin. lib. 37. cap. 10. Albert. lib. 2. cap. 7. Solin. cap. 32. raiſeth ſhowers, ſtancheth blood, procureth good fame, keepeth the bearer in health, and ſuffereth him not to be deceived. If this were true, one of them would be dearer then a thouſand Diamonds. Hyacinthus delivereth one from the danger of Lightening, driveth away poyſon and peſtilent infection, and hath many other vertues. Iris helpeth a woman to ſpeedy deliverance, and maketh Rain-bows to appear. A Saphire preſerveth the members, and maketh them lively, and helpeth Agues and Gowts, and ſuffereth not the bearer to be afraid, it hath vertue againſt venom, and ſtayeth bleeding at the noſe being often put thereto. A Rabbi Moſes aphor. part. 22. Iſidor. lib. 14. cap. 3. Savanorola. Smaragd is good for the eye-ſight, and ſuffereth not carnal copulation, it maketh one rich and eloquent. A Topaſe increaſeth riches, healeth the lunatique paſſion, and ſtancheth blood. Mephis (as Aaron and Hermes report out of Albertus Magnus) being broken into powder, and drunk with water, maketh inſenſibility of torture. Hereby you may underſtand, that as God hath beſtowed upon theſe ſtones, and ſuch other like bodies, moſt excellent and wonderful vertues: ſo according to the abundance of humane ſuperſtitions and follies, many aſcribe unto them either more vertues, or other than they have; other boaſt that they are able to adde new qualities unto them. And herein conſiſteth a part of Witchcraft and common couſenage uſed ſometimes of the Lapidaries for gains; ſometimes of others for couſening purpoſes. Some part of the vanity hereof I will here deſcribe, becauſe the place ſerveth well therefore. And it is not to be forgotten or omitted, that Pharaohs Magicians were like enough to be cunning therein.

Nevertheleſs, I will firſt give you the opinion of one, who profeſſed himſelf a very skilful and well experimented Lapidary, as appeareth by a Book of his own penning, publiſhed under this title of Dactylotheca, and (as I think) to be had among the Bookſellers. And thus followeth his aſſertion:

Evax rex Arabum fertur ſcripſiſſe Neroni,

Marbodeus Gallus in ſuae dactylotheca, pag. 56.

(Qui poſt Auguſtum regnavit in orbe ſecundus)

Quot ſpecies lapidis, quae nomina, quive colores,

Quae (que) ſit his regio, vel quanta potentia cui (que).

Ocultas etenim lapidum cognoſcere vires,

Quorum cauſa latens effectus dat manifeſtos,

Egregium quiddam volumus rarumque videri.

Silicet hinc ſolers medicorum cura juvatur,

Auxilio lapidum morbos expellere docta.

Nec minus inde dari cunctarum commodarerum

Autores perbibent, quibus haec perſpecta feruntur.

Nec dubium cuiquam debet falſumque videri,

Quin ſua ſit gemmis divinitus inſita virtus.

[Page] Engliſhed by Abraham Fleming:

Evax an old Arabian King

is named to have writ

A Treatiſe, and on Nero's grace

to have beſtowed it,

(Who in the World did ſecond raign

after Auguſtus time)

Of pretious Stones the ſundry ſorts,

their names; and in what clime

And Countrey they were to be found,

their colours and their hue,

Their privy power and ſecret force,

Vis gemmarum & lapillorum precioſorum negatur, quia occulta eſt, rariſfimeque ſub ſenſum cadit.

the which knowledge true

To underſtand their hidden cauſe

moſt plain effects declare:

And this will we a noble thing

have counted be and rare,

The skilful care of leeches learn'd

is aided in this caſes

And hereby holpen and are taught

with aid of ſtones to chaſe

Away from men ſuch ſickneſſes

as have them in a place.

No leſs preciſe commodities

of all things elſe thereby.

Are miniſtred and given to men,

if Authors do not lie,

To whom theſe things are ſaid to be

moſt manifeſtly known.

It ſhall no falſe or doubtful caſe

appear to any one,

But that by heavenly influence

each precious Pearl and Stone,

Hath in his ſubſtance fixed force

and vertue largely ſown.

Whereby it is to be concluded, that Stones have in them certain proper vertues, which are given them of a ſpecial influence of the Planets, and a due proportion of the Elements, their ſubſtance being a very fine and pure compound, conſiſting of well tempered matter wherein is no, groſs mixture, as appeareth by plain proof of India and Aethiopia, where the Sun being orient and meridional, doth more effectually ſhew his operation, procuring more precious Stones there to be ingendered, than in the Countries that are Occident and Septentrional. Unto this opinion do divers ancients accord;Many moe authors may be named of no leſs antiquity and leatning. namely, Alexander Peripateticus, Hermes, Evax, Bocchos, Zoroaſtes, Iſaac Judaeus, Zacharias Babylonicus, and many more beſide.

CHAP. VII.

Whence the precious Stones receive their Operations; how curious Magicians uſe them, and of their Seals.

CUrious Magicians affirm, that theſe Stones receive their vertues altogether of the Planets and heavenly bodies, and have not only the very operation of the Planets, but ſometimes the very Images and impreſſions of the Stars naturally ingraffed in them, and otherwiſe ought alwayes to have graven upon them, the ſimilitudes of ſuch Monſters, Beaſts, and, other devices, as they imagine to be both internally in operation, and externally in view, expreſſed in the Planets; As for example, upon the Achaete are graven Serpents or venemous Beaſts;Plin. lib. 37. cap. 10. Albert. minor. lib. 2. cap. 1. Solin. cap. 11. and ſometimes a man riding on a Serpent: which they know to be Aeſculapius, which is the Celeſtial Serpent, whereby are cured (they ſay) Poyſons and ſtingings of Serpents and Scorpions. Theſe grow in the River of Achates, where the greateſt Scorpions are ingendred, and their noiſomeneſs is thereby qualified,Diurius in ſcrin. cap. de complexionibus & complexatis. and by the force of the Scorpions, the Stones vertue is quickened and increaſed. Alſo, if they would induce love for the accompliſhment of Venery, they inſcribe and expreſs in the Stones, amiable embraceings and lovely countenances and geſtures, words and kiſſings in apt figures. For the deſires of the mind are conſonant with the nature of the Stones, which muſt alſo be ſet in Rings, and upon Foils of ſuch metals as have affinity with thoſe Stones, through the operations of the Planets whereunto they are addicted, whereby they may gather the greater force of their working.

[Page]As for example, They make the Images of Saturn in Lead, of Sol in Gold,Geor. Pictorius. Villang. doct. medici in ſcholiis ſuper Marbod. dactyl. of Luna in Silver. Marry there is no ſmall regard to be had for the certain and due times to be obſerved in the graving of them: for ſo are they made with more life, and the influences and configurations of the Planets are made thereby the more to abound in them. As if you will procure love, you muſt work in apt, proper, and friendly Aſpects, as in the hour of Venus, &c. to make debate, the direct contrary order is to be taken. If you determine to make the Image of Venus, you muſt expect to be under Aquarius or Capricornus: for Saturn, Taurus, and Libra muſt be taken heed of. Many other obſervations there be, as to avoid, the infortunate ſeat and place of the Planets, when you would bring a happy thing to paſs, and ſpecially that it be not done in the end, declination, or heel (as they term it) of the courſe thereof: for then the Planet mourneth and is dull.

Such Signs as aſcend in the day, muſt be taken in the day; if in the night they increaſe, then muſt you go to work by night, &c. For in Aries, Leo, and Sagittary is a certain Triplicity, wherein the Sun hath dominion by day, Jupiter by night, and in the twilight the cold Star of Saturn. But becauſe there ſhall be no excuſe wanting for the faults eſpied herein, they ſay that the vertues of all Stones decay through tract of time, ſo as ſuch things are not now to be looked for in all reſpect as are written. Howbeit Jannes and Jambres were living in that time, and in no inconvenient place; and therefore not unlike to have that help towards the abuſing of Pharaoh. Cardane ſaith,H. Card. lib. de ſubtil. 10. that although men attribute no ſmall force unto ſuch ſeals; as to the ſeal of the Sun, Authorities, Honours, and Favours of Princes; of Jupiter, Riches and Friends; of Venus, Pleaſures; of Mars, Boldneſs; of Mercury, Diligence; of Saturn, Patience and enduring of Labour; of Luna, Favour of people: I am not ignorant (ſaith he) that Stones do good, and yet I know the ſeals or figures do none at all.H. Card. lib. de var. rer. 16. cap. 90. And when Cardane had ſhewed fully that Art, and the folly thereof, and the manner of thoſe terrible, prodigious, and deceitful figures of the Planets with their Characters, &c. he ſaith that thoſe were deceitful inventions deviſed by Coſeners, and had no vertue indeed nor truth in them. But becauſe we ſpake ſomewhat of Signets and Seals, I will ſhew you what I read reported by Vincentius in ſuo ſpeculo, where making mention of the Jaſper-ſtone, whoſe nature and property Marbodeus Gallus deſcribeth in the Verſes following;

Jaſpidis eſſe decem ſpecies ſeptemque feruntur;

Marbodeus in ſua dactylotheca, pag. 41, 52.

Hic & multorum cognoſcitur eſſe colorum,

Et multis naſci perhibetur partibus orbis,

Optimus in viridi tranſlucentique celore,

Et qui plus ſoleat virtutis habere probatur,

Caſte geſtatus febrem fugat, arcet hydropem,

Adpoſitusque juvat mulierem parturientem,

Et tutamentum portanti creditur eſſe.

Nam conſecratus gratum facit atque potentem,

Et, ſicut perhibent, phantaſmata noxia pellit,

Cujus in argento vis fortior eſſe putatur.

Engliſhed by Abraham Fleming:

Seven kinds and ten of Jaſper-ſtones

reported are to be;

Of many colours this is known

which noted it by me,

And ſaid in many places of

the world for to be ſeen,

Where it is bred; but yet the beſt

is through ſhining green,

And that which proved is to have

Memoramdum, the Authors meaning is, that this Stone be ſet in ſilver, and worn on the finger for a ring: as you ſhall ſee afterwards.

in it more vertue plaſte;

For being born about of ſuch

as are of living chaſte,

It drives away their Ague fits,

the Dropſie thirſting dry,

And put upon a woman weak

in travel which doth lie,

[Page]It helps, aſſiſts, and comforts her

in pangs when ſhe doth cry.

Again, it is believ'd to be

a ſafegard frank and free,

To ſuch as wear and bear the ſame;

and if it hallowed be,

It makes the parties gracious,

and mighty too that have it;

And noiſom fancies (at they write

that meant not to deprave it)

It doth diſplace out of the mind:

The force thereof is ſtronger,

In Silver if the ſame be ſet,

and will endure the longer.

Vincent. lib. 7. cap. 77. Dioſcor. lib. 5. cap. 100. Ariſtot. in Lapidario.But (as I ſaid) Vincentius making mention of the Jaſper-ſtone, touching which (by the way of a Parentheſis) I have inferred Marbodeus his Verſes, he ſaith that ſome Jaſper-ſtones are found having in them the lively image of a natural man, with a ſhield at his neck, and a ſpear in his hand, and under his feet a Serpent; which Stones ſo marked and ſigned, he preferreth before all the reſt, becauſe they are Antidotaries or Remedies notably reſiſting poyſon. Other ſome alſo are found figured and marked with the form of a man bearing on his neck a bundle of herbs and flowers, with the eſtimation and value of them noted, that they have in them a faculty or power reſtrictive, and will in an inſtant or moment of time ſtanch blood. Such a kind of Stone (as it is reported) Galen wore on his finger. Otherſome are marked with a Croſs, as the ſame Author writeth, and theſe be right excellent againſt inundations or overflowings of waters. I could hold you long occupied in declarations like unto theſe, wherein I lay before you what other men have publiſhed and ſet forth to the world, chuſing rather to be an Academical diſcourſer, than an univerſal determiner: but I am deſirous of brevity.

CHAP. VIII.

The Sympathy and Antipathy of Natural and Elementary Bodies declared by divers Examples of Beaſts, Birds, Plants, &c.

Agreement and diſagreement in ſufferance.IF I ſhould write of the ſtrange effects of Sympathia and Antipathia, I ſhould take great pains to make you wonder, and yet you would ſcarce believe me. And if I ſhould publiſh ſuch concluſions as are common and known, you would not regard them. And yet Empedocles thought all things were wrought hereby. It is almoſt incredible, that the grunting or the wheeking of a little Pig, or the ſight of a ſimple Sheep ſhould terrifie a mighty Elephant; and yet by that means the Romans did put to flight Pyrrhus and all his Hoaſt. A man would hardly believe, that his Cocks comb or his crowing ſhould abaſh a puiſſant Lion; but the experience hereof hath ſatisfied the whole world. Who would think that a Serpent ſhould abandon the ſhadow of an Aſh? &c. But it ſeemeth not ſtrange, becauſe it is common, that ſome man otherwiſe hardy and ſtout enough, ſhould not dare to abide or endure the ſight of a Cat. Or that a draught of drink ſhould ſo overthrow a man, that never a part or member of his body ſhould be able to perform his duty and office; and ſhould alſo ſo corrupt and alter his ſenſes, underſtanding, memory, and judgement, that he ſhould in every thing, ſaving in ſhape, become a very Beaſt. And herein the Poets experiment of Liquor is verified, in theſe words following.

—ſunt qui non corpora tantum,

Verum animas etiam valeant mutare liquores.

Engliſhed by Abrabam Fleming:

Some Waters have ſo powerful been,

As could not only bodies change,

But even the very minds of men,

Their operation is ſo ſtrange.

[Page]The friendly ſociety betwixt a Fox and a Serpent is almoſt incredible:Read a little tract of Eraſmus intituled De amicitia, where enough is ſaid touching this point. how loving the Lizzard is to a man, we may read though we cannot ſee. Yet ſome affirm that our Newt is not only like to the Lizzard in ſhape, but alſo in condition. From the which affection towards a man, a ſpaniel doth not much differ, whereof I could cite incredible Stories. The Amity betwixt a Caſtrel and a Pigeon is much noted among Writers; and ſpecially how the Caſtrel defendeth her from her enemy the Sparrow-hawk; whereof they ſay the Dove is not ignorant. Beſides, the wonderful operation and vertue of herbs, which to repeat were infinite; and therefore I will only refer you to Matthoelus his Herbal, or to Dodonaeus. There is among them ſuch natural accord and diſcord, as ſome proſper much the better for the others company, and ſome wither away being planted near unto the other. The Lilly and the Roſe rejoyce in each others neighbour-hood. The Flag and the Fernbuſh abhorr each other ſo much, that the one can hardly live beſides the other. The Cucumber loveth water, and hateth oyl to the death. And becauſe you ſhall not ſay that herbs have no vertue, for that in this place I cite none, I am content to diſcover two or three ſmall qualities and vertues, which are affirmed to be in herbs; marry as ſimple as they be, Jannes and Jambres might have done much with them, if they had had them. If you prick out a young Swallows eyes, the old Swallow reſtoreth again their ſight, with the application (they ſay) of a little Celandine.Zanthus in hiſt. prima. Jub. lib. 25. cap. 2. Zanthus the Author of Hiſtories reporteth, that a young Dragon being dead was revived by her Dath, with an herb called called Balim. And Juba ſaith, that a man in Arabiae being dead was revived by the vertue of another herb.

CHAP. IX.

The former Matter proved by many Examples of the living and the dead.

AND as we ſee in Stones, Herbs, &c. ſtrange operation and natural love and diſſention; ſo do we read, that in the Body of a Man, there be as ſtrange Properties and Vertues natural. I have heard by credible report, and I have read many grave Authors conſtantly affirm, That the wound of a man murthered reneweth bleeding, at the preſence of a dear friend, This common experience can juſtifie. or of a mortal Enemy. Divers alſo write, that if one paſs by a murthered body (though unknown) he ſhall be ſtricken with fear, and feel in himſelf ſome alteration by nature. Alſo that a woman above the age of fifty years, being bound hand and foot, her clothes being upon her, and laid down ſoftly into the water ſinketh, not in a long time; ſome ſay not at all. By which experiment they were wont to try Witches,J. Wierus. as well as by Ferrum candens; which was, to hold hot iron in their hands, and by not burning to be tryed. Howbeit, Plutarch ſaith,Plutarch in vita Pyrrhi. that Pyrrhus his great Toe had in it ſuch natural, or rather divine vertue, that no fire could burn it.

And Alberius ſaith, and many other alſo repeat the ſame Story, ſaying,Albert. lib. de mor. aximal. cap. 3. that there were two ſuch children born in Germany, as if that one of them had been carried by any houſe, all the doors right againſt one of his ſides would fly open: and that vertue which the one had in the left ſide, the other Brother had in the right ſide. He ſaith further, that many ſaw it, and that it could be referred to nothing, but to the propriety of their bodies. Pompanatius writeth,Pomp an. lib. de incant. cap. 4. that the Kings of France do cure the diſeaſe called now the Kingſevil, or Queenſevil; which hath been alwayes thought, and to this day is ſuppoſed to be, a miraculous and a peculiar gift, ard a ſpecial grace given to the Kings and Queens of England. Which ſome refer to the propriety of their perſons, ſome to the peculiar gift of God, and ſome to the efficacy of words. But if the French King uſe it no worſe then our Princeſs doth, God will not be offended thereat: for her Majeſty only uſeth godly and divine Prayer, with ſome Alms, and referreth the cure to God and to the Phyſitian. Plutarch writeth,Plutar. in vita Catonis. that there be certain men called Pſilli, which with their mouths heal the bitings of Serpents. [Page] And J. Bap. Neap. faith, that an Olive being planted by the hand of a Virgin, proſpereth; which if a Harlot do, it withereth away. Alſo if a Serpent or Viper lie in a hole, it may eaſily be pulled out with the left hand, where as with the right hand it cannot be removed. Although this Experiment, and ſuch like are like enough to be falſe, yet are they not altogether ſo impious as the miracles ſaid to be done by Characters, Charms, &c. For many ſtrange properties remain in ſundry parts of a living Creature, which is not univerſally diſperſed, and indifferently ſpread through the whole body: as the eye ſmelleth not, the noſe ſeeth not, the ear taſteth not, &c.

CHAP. X.

The bewitching Venom, contained in the body of an Harlot, how her Eye, her Tongue, her Beauty and Behaviour, bewitcheth ſome men: of Bones and Horns yielding great vertue.

The venom or poyſon of an Harlot.THE Vertue contained within the body of an Harlot, or rather the venom proceeding out of the ſame, may be beheld with great admiration. For her eye infecteth, enticeth, and (if I may ſo ſay) bewitcheth them many times, which think themſelves well armed againſt ſuch manner of people. Her tongue, her geſture, her behaviour, her beauty, and other allurements poiſon and intoxicate the mind: yea, her company induceth impudency, corrupteth virginity, confoundeth and conſumeth the bodies, goods, and the very ſouls of men. And finally her body deſtroyeth and rotteth the very fleſh and bones of mans body. And this is common that we wonder not at all thereat; nay we have not the courſe of the Sun, the Moon, or the Stars in ſo great admiration, as the Globe, counterfeiting their order: which is in reſpect but a Bable made by an Artificer. So as (I think) if Chriſt himſelf had continued long in the execution of miracles, and had left that power permanent and common in the Church; they would have grown into contempt, and not have been eſteemed,Matth. 13. Mark 6. Luke 4. John 4. according to his own ſaying, A Prophet is not regarded in his own Countrey, I might recite infinite properties, wherewith God hath indued the body of man, worthy of admiration, and fit for this place. As touching other living creatures, God hath likewiſe (for his Glory, and our behoof) beſtowed moſt excellent and miraculous gifts and vertues upon their bodies and members,Wonderfull natural effects in bone of fiſhes, beaſts, &c. and that in ſeveral and wonderful wiſe. We ſee that a bone taken out of a Carps head, ſtancheth blood, and ſo doth none other part beſides of that Fiſh. The bone alſo in a Hares foot mitigateth the Cramp, as none other bone nor part elſe of the Hare doth. How precious is the bone growing out of the forehead of a Unicorn! if the horn, which we ſee, grow there, which is doubted: and of how ſmall account are the reſidue of all his bones! At the excellency whereof, as alſo at the noble and innumerable venues of Herbs we muſe not at all; becauſe it hath pleaſed God to make them, common unto us. Which perchance might in ſome part aſſiſt Jannes and Jambres, towards the hardning of Pharaohs heart. But of ſuch ſecret and ſtrange operations read Albert. De mineral. cap. 1.11, 17. Alſo Marſilius Ficinus, cap. 1. lib. 4. Cardan, de rerum varietate. J. Bap. Neap, de Magia Naturali. Peucer, Wier Pompanatius, Fernelius, and others.

CHAP. XI.

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Two notorious Wonders, and yet not marvelled at.

I Thought good here to inſert two moſt miraculous matters; of the one I am Teſtis oculatus, an Eye-witneſs; of the other I am ſo credibly and certainly informed, that I dare, and do believe it to be very true. When Mr. T. Randolph returned out of Ruſſia, after his Embaſſage diſpatched, a Gentleman of his Train brought home a monument of great accompt, in nature and in property very wonderful. And becauſe I am loth to be long in the deſcription of Circumſtances, I will firſt deſcribe the thing it ſelf, which was a piece of earth of a good quantity, and moſt excellently proportioned in Nature, having theſe qualities and vertues following. If one had taken a piece of perfect Steel,Strange properties in a plece of earth. forked and ſharpned at the end, and heated red hot, offering therewith to have touched it, it would have fled with great celerity: and on the other ſide, it would have purſued gold, either in Coin or Bulloin, with as great violence and ſpeed as it ſhunned the other. No Bird in the Air durſt approach near it; no Beaſt of the Field but feared it, and naturally fled from the ſight thereof. It would be here to day, and to morrow twenty miles of, and the next day after in in the very place it was the firſt day, and that without the help of any other Creature.

Johannes Fernelius writeth of a ſtrange Stone lately brought out of India, Strange properties in a ſtone: the like qualities in other ſtones. which hath in it ſuch a marvellous brightneſs, purity and ſhining, that therewith the Air round about is ſo lightned and cleared, that one may ſee to read thereby in the darkneſs of night. It will not be contained in a cloſe Room, but requireth an open and free place. It would not willingly reſt or ſtay here below on the Earth, but alwayes laboureth to aſcend up into the Air. If one preſs it down with his hand, it reſiſteth, and ſtriketh very ſharply. It is beautiful to behold, without either ſpot or blemiſh, and yet very unpleaſant to taſte or feel. If any part thereof be taken away, it is never a whit diminiſhed, the form thereof being inconſtant, and at every moment mutable. Theſe two things laſt rehearſed are ſtrange, and ſo long wondred at, as the myſtery and morality thereof remaineth undiſcovered: but when I have diſcloſed the matter, and told you that by the lump of Earth a Man is meant, and ſome of his qualities deſcribed; and that that which was contained in the far fetcht Stone, was fire, or rather flame: the doubt is reſolved, and the miracle ended. And yet (I confeſs) there is in theſe two creatures contained more miraculous matter, then in all the Loadſtones and Diamonds in the world. And hereby is to be noted, that even a part of this Art, which is called natural or witching Magick, conſiſteth as well in the deceit of words, as in the ſleight of hand; wherein plain lying is avoided with a figurative ſpeech, in the which either the words themſelves, or their interpretation have a double or doubtful meaning, according to that which hath been ſaid before in the Title Being in the 7. Book of this Diſcovery: Where diſcourſe is made of Oracles, &c. Ob or Pytho: and ſhall be more at large hereafter in this Treatiſe manifeſted.

CHAP. XII.

Of Illuſions, Confederacies, and Leqierdemain, and how they may be well or ill uſed.

MAny Writers have been abuſed, as well by untrue reports, as by illuſion, and practices of confederacy and Legierdemain, &c. ſometimes imputing unto words that which reſteth in the nature of the thing; and ſomtimes to the nature of the thing, that which proceedeth of fraud and deception of ſight. But when theſe experiments grow to ſuperſtition or impiety, they are either to be forſaken as vain, or denied as falſe. Howbeit, if theſe things be done [Page] for mirth, and recreation, and not to the hurt of our Neighbour, nor to the abuſing or prophaning of Gods Name, in mine opinion they are neither impious nor altogether unlawful: though herein or hereby a natural thing be made to ſeem ſupernatural.Look hereafter in this Book for divers conceits of jugling ſet forth at large. Such are the miracles wrought by Juglers, conſiſting in fine & nimble conveyance, called Legierdemain; as when they ſeem to caſt away, or to deliver to another that which they retain ſtill in their own hands; or convey otherwiſe, or ſeem to eat a Knife, or ſome ſuch other thing, when indeed they beſtow the ſame ſecretly into their boſoms or laps. Another point of Jugling is, when they thruſt a Knife through the brains and head of a Chicken or Pullet, and ſeem to cure the ſame with words; which would live and do well, though never a word were ſpoken. Some of theſe Toyes conſiſt in Arithmetical devices, partly in Experiments of Natural Magick, and partly in private, as alſo in publick Confederacy.

CHAP. XIII.

Of private Confederacy, and of Brandons Pigeon.

PRivate Confederacy I mean, when (one by a ſpecial plot laid by himſelf, without any compact made with others) perſwadeth the beholders, that he will ſuddenly and in their preſence do ſome miraculous Feat, which he hath already accompliſhed privily. As for example, he will ſhew you a Card, or any other like thing: and will ſay further unto you; Behold and ſee what a mark it hath, and then burneth it; and nevertheleſs fetcheth anther like Card ſo marked out of ſome bodies pocket, or out of ſome corner where he himſelf before had placed it; to the wonder and aſtoniſhment of ſimple beholders, which, conceive not that kind of illuſiion, but expect miracles and ſtrange works.

Example of a ridiculous wonder.What wondering and admiration was there at Brandon the Jugler, who painted on the wall the picture of a Dove, and ſeeing a Pigeon ſitting on the top of a Houſe, ſaid to the King, Lo now your Grace ſhall ſee what, a Jugler can do, if he be his Crafts-maſter; and then pricked the picture with a Knife ſo hard and ſo often, and with ſo effectual words, as the Pigeon fell down from the top of the Houſe ſtark dead. I need not write any further circumſtance to ſhew how the matter was taken, what wondering was thereat, how he was prohibited to uſe that Feat any further, leſt he ſhould imploy it in any other kind of murther; as though he, whoſe picture ſoever he had pricked, muſt needs have died, and ſo the life of all men be in the hands of a Jugler: as is now ſuppoſed to be in the hands and wils of Witches.This I have proved upon crows and pies. This Story is, until the day of the writing hereof, in freſh remembrance, and of the moſt part believed as Canonical, as are all the Fables of Witches: but when you are taught the feat or ſleight (the Secrecy and Sorcery of the matter being bewrayed and diſcovered) you will think it a mockery and ſimple illuſion.This might be done by a confederate, who ſtanding at ſome window in a Church-Steeple, or other fit place, and holding the Pigeon by the leg in a ſtring, after a ſign given by his fellow, pulleth down the Pigeon, and ſo the wonder is wrought. To interpret unto you the Revelation of this Myſterie; ſo it is, that the poor Pigeon was before in the hands of the Jugler, into whom he had thruſt a dram of Nux vomica, or ſome other ſuch poiſon, which to the nature of the Bird was ſo extream a venom, as after the receipt thereof it could not live above the ſpace of half an hour, and being let looſe after the medicine miniſtred, ſhe always reſorted to the top of the next Houſe: which ſhe will the rather do, if there be any Pigeons already ſitting there, and (as it is already ſaid) after a ſhort ſpace falleth down, either ſtark dead, or greatly aſtonied. But in the mean time the Jugler uſed words of Art, partly to protract the time, and partly to gain credit and admiration of the beholder. If this or the like Feat ſhould be done by to old Woman, every body would cry out for fire and faggot to burn the Witch.

CHAP. XIV.

[Page]

Of publick Confederacy, and whereof it conſiſteth.

PUblick Confederacy is, when there is beforehand a Compact made betwixt divers perſons; the one to be Principal, the reſt to be Aſſiſtants in working of miracles, or rather in coſening and abuſing the beholders. As when I tell you in the preſence of a multitude what you have thought or done, or ſhall do or think, when you and I were thereupon agreed before. And if this be cunningly and cloſely handled, it will induce great admiration to the Beholders; ſpecially when they are before amazed and abuſed by ſome experiments of Natural Magick, Arithmetical Concluſions, of Legierdemain. Such were, for the moſt part, the Concluſions and Devices of Feats: wherein doubt you not, but Jannes and Jambres were expert, active, and ready.

CHAP. XV.

How Men have been abuſed with words of Equivocation, with ſundry Examples thereof.

SOme have taught, and others have written certain experiments; in the expreſſing whereof they have uſed ſuch words of Equivocation, as whereby many have been overtaken and abuſed through raſh credulity: ſo as ſometimes (I ſay) they have reported, taught, and written that which their capacity took hold upon, contrary to the truth and ſincere meaning of the Author.A Jeſt among Water-men touching Stone-Church in Kent, as light at midnight as at mid-day. It is a common jeſt among the Water-men of the Thames, to ſhew the Pariſh Church of Stone to the Paſſengers, calling the ſame by the name of the Lanthorn of Kent; affirming, and that not untruly, that the ſaid Church is as light (meaning in weight and not in brightneſs) at midnight, as at noonday. Whereupon ſome credulous perſon is made believe, and will not ſtick to affirm and ſwear, that in the ſame Church is ſuch continual light, that any man may ſee to read there at all times of the Night without a Candle.

An excellent Philoſopher, whom (for reverence unto his Fame and Learning) I will forbear to name, was overtaken by his Hoſteſs at Dover; who merrily told him, that if he could retain and keep in his mouth certain pibbles (lying at the ſhoar ſide) he ſhould not perbreak until he came to Calice, how rough and rempeſtuous ſo ever the Seas were. Which when he had tried, and being not forced by ſickneſs to vomit, nor to loſe his ſtones, as by vomiting he muſt needs do, he thought her Hoſteſs had diſcovered unto him an excellent ſecret, nothing doubting of her amphibological ſpeech: and therefore thought it a worthy note to be recorded among miraculous and medicinable ſtones; and inſerted it accordingly into his Book, among other Experiments collected with great induſtry, learning, travel, and judgement. All theſe Toyes help a ſubtile Coſener to gain credit with the multitude. Yea, to further eſtimation, many will whiſper Prophecies of their own invention into the ears of ſuch as are not of quickeſt capacity; as to tell what Weather, &c. ſhall follow.A ſlender ſhift to ſave the credit of their cunning. Which if it fall out true, then boaſt they and triumph, as though they had gotten ſome notable conqueſt; if not, they deny the matter, forget it, excuſe it, or ſhift it off; as that they told another the contrary in earneſt, and ſpake that but in jeſt. All theſe helps might Pharaohs Jugglers have to maintain their Coſenages and Illuſions, towards the hardening of Pharaohs heart.

Hereunto belong all manner of Charms, Periapts, Amulets, Characters, and ſuch other Superſtitions, both popiſh and prophane: whereby (if that were true, which either, Papiſts, Conjurors, or Witches undertake to do) we might daily ſee the very miracles wrought indeed, which Pharaoh's Magicians ſeemed [Page] to perform. Howbeit, becauſe by all thoſe Devices or Coſenages there cannot be made ſo much as a nit, ſo Jannes and Jambres could have no help that way, I will ſpeak thereof in place more convenient.

CHAP. XVI.

How ſome are abuſed with Natural Magick, and ſundry Examples thereof when Illuſion is added thereunto; of Jacobs pied Sheep, and of a Black-Moor.

BUt as theſe notable and wonderful Experiments and Concluſions that are found out in Nature it ſelf (through wiſdom, learning and induſtry) do greatly oppoſe and aſtoniſh the capacity of man: ſo (I ſay) when deceit and illuſion is annexed thereunto, then is the Wit, the Faith, and Conſtancy of Man ſearched and tried.The inconvenience of holding opinion, that whatſoever paſſeth our Capacity, is divine, ſupernatural, &c. For if we ſhall yield that to be divine, ſupernatural, and miraculous, which we cannot comprehend; a Witch, a Papiſt, a Conjuror, a Coſener, and a Jugler may make us believe they are Gods: or elſe with more impiety we ſhall aſcribe ſuch power and omnipotency unto them, or unto the Devil, as only and properly appertained to God. As for example; By Confederacy or Coſenage (as before I have ſaid) I may ſeem to manifeſt the ſecret thoughts of the heart, which (as we learn in Gods Book) none, knoweth or ſearcheth, but God himſelf alone. And therefore, whoſoever believeth that I can do as I may ſeem to do, maketh a God of me, and is an Idolater. In which reſpect, whenſoever we hear Papiſt, Witch, Conjuror, or Coſener, take upon him more than lieth in humane power to perform, we may know and boldly, ſay it is a knack of Knavery; and no miracle at all. And further we may know, that when we underſtand it, it will not be worth the knowing. And at the diſcovery of theſe miraculous Toyes, we ſhall leave to wonder at them, and begin to wonder at our ſelves, that could be ſo abuſed with Bables. Howbeit, ſuch things as God hath laid up ſecretly in Nature, are to be weighed with, great admiration, and to be ſearched out with ſuch induſtry as may become a Chriſtian man: I mean, ſo as neither God, nor our Neighbour he offended thereby, which reſpect doubtleſs Jannes and Jambres never had. We finde in the Scriptures divers natural and ſecret Experiments practiſed; as namely that of Jacob, for pied ſheep; which are confirmed by prophane Authors, and not only verified in Lambs and Sheep, but in Horſes, Peacocks, Conies, &c. We read alſo of a Woman that brought forth a young Black-Moor,J. Bap Neapol. in natural. mag. by means of an old Black-Moor was in her houſe at the time of her conception, whom ſhe beheld in fantaſie, as is ſuppoſed: howbeit a jealous Husband will not be ſatisfied with ſuch phantaſtical imaginations: For in truth a Black-Moor never faileth to beget black Children, of what colour ſover the other be; Et ſic contra.

CHAP. XVII.

The Opinion of Witchmongers, that Devils can create Bodies; and of Pharaohs Magicians.

M. Malef. p. 1. q. 10.IT is affirmed by James Sprenger and Henry Inſtitor, in M. Mal. who cite Albert. in lib. de animalib. for their purpoſe, that Devils and Witches alſo can truly make living creatures as well as God; though not at an inſtant, yet very ſuddenly. Howbeit, all ſuch who are rightly informed in Gods Word, ſhall manifeſtly perceive and confeſs the contrary,John 1.3. Coloſ. 1.16. as hath been by Scriptures already proved, and may be confirmed by places infinite. And therefore Jannes and Jambres, though Satan and alſo Belzebuh had aſſiſted them, could never have made the Serpent or Frogs of nothing, nor yet have changed the waters with words, Nevertheleſs all the learned Expoſitors of that place affirm, that [Page] they made a ſhew of Creation, &c. exhibiting by cunning a reſemblance of ſome of thoſe Miracles, which God wrought by the hands of Moſes. Yea S. Auguſtine and many other hold, that they made by Art (and that truly) the Serpents, &c. But that they may by Art aprroach ſomewhat nearer to thoſe actions then hath been yet declared, ſhall and may appear by theſe and many other Concluſions, if they be true.

CHAP. XVIII.

How to produce or make Monſters by Art Magick, and why Pharaohs Magicians could not make Lice.

STrato, Democritus Empedocles, and of late,Natural concluſions. Jo. Bap. Neap. teach by what means Monſters may be produced, both from Beaſt and alſo from Fowl. Ariſtotle himſelf teacheth to make a Chicken have four legs, and as many wings, only by a double yolked Egg; whereby alſo a Serpent may be made to have many legs. Or any thing that produceth Egs, may likewiſe be made double, or membred diſmembred; and the viler creature the ſooner brought to monſtrous deformity, which in more noble creatures is more hardly brought to paſs.To produce any fowl out of an Egg, without the natural help of the Hen. There are alſo pretty experiments of an Egg, to produce any fowl, without the natural help of the Hen, the which is brought to paſs, if the Egg be laid in the powder of the Hens dung, dryed and mingled with ſome of the Hens feathers, and ſtirred every fourth hour. You may alſo produce (as they ſay) the moſt venomous, noiſom, and dangerous Serpent, called a Cockatrice, by melting a little Arſenick, and the poyſon of Serpents, or ſome other ſtrong venom, and drowning an Egg therein, which there muſt remain certain dayes; and if the Egg be ſet upright, the operation will be the better, This may alſo be done, if the Egg be laid in dung, which of all other things giveth the moſt ſingular and natural heat; and as J. Bap. Neap. ſaith, is The Mother of marvels. Mirabilium rerum parens; who alſo writeth, that Crines faeminae menſtruoſae, the hairs of a Menſtruous woman, are turned into Serpents within ſhort ſpace; and he further ſaith, that Baſil being beaten, and ſet out in a moiſt place, betwixt a couple of Tiles, doth engender Scorpions. The aſhes of a Duck being put between two diſhes, and ſet in a moiſt place, doth ingender a huge Toad, Quod etiam efficit ſanguis menſtruoſus, which alſo doth menſtruous Blood. Many Writers conclude, that there be two manner of Toads,Two kind of Toads, natural and temporal. the one bred by natural courſe and order of Generation, the other growing of themſelves, which are called temporary, being only ingendered of ſhowers and duſt; and (as J. Bap. Neap. ſaith) they are eaſie to be made. Plutarch and Heraclides do ſay, that they have ſeen theſe to deſcend in rain, ſo as they have lain and crawled on the tops of houſes, &c. Alſo Aelianus doth ſay that he ſaw Frogs and Toads, whereof the heads and ſhoulders were alive, and became fleſh; the hinder parts being but earth, and ſo crawled on two feet, the other being not yet faſhioned or fully framed. And Macrobius reporteth, that in Egypt, mice grow of earth and ſhowers; as alſo Frogs, Toads, and Serpents in other places. They ſay that Damnatus Hiſpanus could make them when and as many as he liſted.Maggots ingendred of the inwards of a Beaſt are good for angling. He is no good Angler, that knoweth not how ſoon the entrails of a Beaſt, when they are buried, will engender Maggots (which in a civiler term are called Gentles) a good bait for ſmall fiſhes. Whoſoever knoweth the order of preſerving of Silk-worms, may perceive a like Concluſion; becauſe in the Winter that is a dead ſeed, which in the Summer is a lively creature. Such and greater experiments might be known to Jannes and Jambres, and ſerve well to their purpoſe, eſpecially with ſuch excuſes, delayes, and cunning, as they could joyn therewithall. But to proceed, and come a little nearer to their feats, and to ſhew you a knack beyond their cunning; I can aſſure you that of the fat of a man a woman, lice are in very ſhort ſpace ingendred; and yet I ſay, Pharaohs Magicians could not make them, with all the cunning they had. Whereby you may perceive, [Page] that God indeed performed the other actions, to indurate Pharaoh, though he thought his Magicians did with no leſs dexterity than Moſes work miracles and wonders.Giles Alley. See the poor mans Library. But ſome of the Interpreters of that place excuſe their ignorance in that matter, thus, The Devil (ſay they) can make no creature under the quantity of a Barly-corn, and Lice being ſo little cannot therfore be created by them. As though he that can make the greater, could not make the leſs. A very groſs abſurdity. And as though that he which hath power over great, had not the like over ſmall.

CHAP. XIX.

That great Matters may be wrought by this Art, when Princes eſteem and maintain it: of divers wonderful Experiments, and of ſtrange Concluſions in Glaſſes of the Art perſpective, &c.

HOwbeit, theſe are but trifles in reſpect of other experiments to this effect, ſpecially when great Princes maintain and give countenance to ſtudents in thoſe magical Arts, which in theſe Countries and in this Age is rather prohibited than allowed, by reaſon of the abuſe commonly coupled therewith; which in truth is it that moveth admiration and eſtimation of miraculous workings. As for example, if I affirm, that with certain Charms and Popiſh Prayers I can ſet an Horſe or an Aſſes head upon a mans ſhoulders, I ſhall not be believed;Wonderful experiments. or if I do it, I ſhall be thought a Witch. And yet if J. Bap. Neap. experiments be true, it is no difficult matter to make it ſeem ſo; and the Charm of a Witch or a Papiſt joyned with the experiment, will alſo make the wonder ſeem to proceed thereof. The words uſed in ſuch caſe are uncertain, and to be recited at the pleaſure of the Witch or Coſener.To ſet an horſes or an aſſes head on a mans neck and ſhoulders. But the concluſion of this, cut off the head of a Horſe or an Aſs (before they be dead, otherwiſe the vertue or ſtrength thereof will be the leſs effectual) and make an earthen veſſel of fit capacity to contain the ſame, and let it be filled with the oyl and fat thereof, cover it cloſe, and dawb it over with lome; let it boyl over a ſoft fire three days continually, that the fleſh boyled may run into oyl, ſo as the bare bones may be ſeen, beat the hair into powder, and mingle the ſame with the oyl; and annoint the heads of the ſtanders by, and they ſhall ſeem to have Horſes or Aſſes heads. If Beaſts heads be anointed with the like oyl made of a mans head, they ſhall ſeem to have mens faces, as divers Authors ſoberly affirm. If a Lamp be anointed herewith, every thing ſhall ſeem moſt monſtrous. It is alſo written, that if that which is called Sperma in any beaſt be burned, and any bodies face therewithal anointed he ſhall ſeem to have the like face as the Beaſt had. But if you beat Arſenick very fine, and boyl it with a little ſulphur in a covered pot, and kindle it with a new candle, the ſtanders by will ſeem to be headleſs. Aqua compoſita and ſalt being fired in the night, and all other lights extinguiſhed, make the ſtanders by ſeem as dead. All theſe things might be very well perceived and known, and alſo practiſed by Jannes and Jambres. Strange things to be done by perſpective glaſſes. But the wondrous devices, and miraculous ſights, and conceits, made and contained in glaſs, do far exceed all other; whereto the Art perſpective is very neceſſary. For it ſhews the illuſions of them, whoſe experiments be ſeen in divers ſorts of Glaſſes; as in the hollow, the plain, the emboſſed, the columnary, the pyramidate or piked, the turbinal, the bounched, the round, the cornered, the inverſed, the everſed, the maſſie, the regular, the irregular, the coloured and clear Glaſſes; for you may have Glaſſes ſo made, as what image or favour ſoever you print in your imagination, you ſhall think you ſee the ſame therein. Others are ſo framed, as therein one may ſee what others do in places far diſtant; others, whereby you ſhall ſee men hanging in the Air; others, whereby you may perceive men flying in the Air; others, wherein you may ſee one coming, and another going; others, where one Image ſhall ſeem to be one hundred, &c. There be Glaſſes alſo wherein one man may ſee another [Page] mans image, and not his own, others, to make many ſimilitudes; others, to make none at all. Others, contrary to the uſe of all Glaſſes make the right ſide turn to the right, and the left ſide to the left; others, that burn before and behind; others, that repreſent not the Images received within them,Concerning theſe glaſſes remember that the eye-ſight is deceived; for Non eſt in ſpeculo res quae ſpeculatur in illo. but caſt them far off in the Air, appearing like aiery Images, and by the collection of the Sun-beams, with great force ſet fire (very far off) on every thing that may be burned. There be clear Glaſſes, that make great things ſeem little; things far off to be at hand; and that which is near to be far off; ſuch things as are over us, to ſeem under us; and thoſe that are under us, to be above us. There are ſome Glaſſes alſo, that repreſent things in divers colours, and them moſt gorgeous, ſpecially any white thing. Finally, the thing moſt worthy of admiration concerning theſe Glaſſes, is, that the leſſer Glaſs doth leſſen their ſhape; but how big ſoever it be, it maketh the ſhape no bigger then it is. And therefore Auguſtine thinketh ſome hidden myſtery to be therein. Vitellius, and J. Bap. Neap. write largely hereof. Theſe I have for the moſt part ſeen, and have the receipt how to make them; which if deſire of brevity had not forbidden me, I would here have ſet down. But I think not but Pharaohs Magicians had better experience then I for thoſe and ſuch like devices. And as (Pompanatius ſaith) it is moſt true, that ſome for theſe feats have been accounted Saints,Raſh opinion can never judge ſoundly. ſome other Witches. And therefore I ſay, that the Pope maketh rich Witches Saints; and burneth the poor Witches.

CHAP. XX.

A Compariſon betwixt Pharoahs Magicians and our Witches, and how their Cunning conſiſted in juggling Knacks.

THus you ſee that it hath pleaſed God to ſhew unto men that ſeek for knowledge, ſuch cunning in finding out, compounding, and framing of ſtrange and ſecret things, as thereby he ſeemeth to have beſtowed upon man, ſome part of his Divinity. Howbeit, God (of nothing, with his Word) hath created all things, and doth at his will, beyond the power and alſo the reach of man, accompliſh whatſoever he liſts.An apiſh imitation in Jannes and Jambres of working wonders. And ſuch miracles in times paſt he wrought by the hands of his Prophets, as here he did by Moſes in the preſence of Pharaoh, which Jannes and Jambres apiſhly followed. But to affirm that they by themſelves, or by all the Devils in Hell, could do indeed as Moſes did by the power of the Holy Ghoſt, is worſe then infidelity. If any object and ſay, that our Witches can do ſuch feats with Words and Charms, as Pharaohs Magicians did by their Art, I deny it; and all the world will never be able to ſhew it. That which they did was openly done, as our Witches and Conjurers never do any thing; ſo as theſe cannot do as they did.Jo. Calvin. lib. inſtitut. 1. cap. 8. Cle. recog. 3. And yet (as Calvin ſaith of them) they were but Juglers. Neither could they do, as many ſuppoſe. For as Clemens ſaith, Theſe Magicians did rather ſeem to do theſe wonders, than work them indeed. And if they made but preſtigious ſhews of things, I ſay it was more than our Witches can do.Eraſt. in diſputat. de lamiis. For Witchcrafts (as Eraſtus himſelf confeſſeth in drift of argument) are but old wives Fables. If the Magicians Serpent had been a very Serpent, it muſt needs have been transformed out of the Rod. And therein had been a double work of God, to wit, the qualifying and extinguiſhment of one ſubſtance, and the creation of another.Actions unpoſſible to Devils: Ergo to Witches, Conjurers, &c. Which are actions beyond the Devils power, for he can neither make a body to be no body, nor yet no body to be a body; as to make ſomething nothing, and nothing ſomething; and contrary things, one; nay, they cannot make one hair either white or black. If Pharaohs Magicians had made very Frogs upon a ſudden, why could they not drive them away again? If they could not hurt the Frogs, why ſhould we think that they could make them? Or that our Witches, which cannot do ſo much as counterfeit them, can kill cattel and other creatures with words or wiſhes? And [Page] therefore I ſay with Jamblicus, Jamb. de myſterius. Quae faſcinati imaginamur, praeter imaginamenta nullam habent actionis & eſſentiae veritatem; Such things as we being bewitched do imagine, have no truth at all either of action or eſſence, beſide the bare imagination.

CHAP. XXI.

That the Serpents and Frogs mere truly preſented, and the Water poyſoned indeed by Jannes and Jambres; of falſe Prophets and of their miracles; of Balams Aſs.

Pharaohs Magicians were not Maſters of their own actions.TRuly I think there were no inconvenience granted, though I ſhould admit that the Serpents and Frogs were truly preſented, and the Water truly poyſoned by Jannes and Jambres; not that they could execute ſuch Miracles of themſelves, or by their Familiars or Devils: but that God, by the hands of thoſe counterfeit Coſeners, contrary to their own expectations, overtook them, and compelled them in their ridiculous wickedneſs to be inſtruments of his will and vengeance, upon their Maſter Pharaoh; ſo as by their hands God ſhewed ſome Miracles, which he himſelf wrought, as appeareth in Exodus, Exod. 10. For God did put the Spirit of Truth into Baalams mouth, who was hired to curſe his People. And although he were a corrupt and falſe Prophet, and went about a miſchievous enterpriſe;God uſeth the wicked as inſtruments to execute his counſels and judgements. yet God made him an inſtrument (againſt his will) to the confuſion of the wicked. Which if it pleaſed God to to do here, as a ſpeciall work, whereby to ſhew his Omnipotency, to the confirmation of his peoples Faith, in the doctrine of their Meſſias delivered unto them by the Prophet Moſes, then was it miraculous and extraordinary, and not to be looked for now. And (as ſome ſuppoſe) there were then a conſort or crew of falſe Prophets, which could alſo foretell things to come, and work miracles. I anſwer, it was extraordinary and miraculous, and that it pleaſed God ſo to try his people; but he worketh not ſo in theſe dayes; for the working of miracle is ceaſed.The contrary effects that the miracle of Egyptian Magicians wrought in the heart of Pharaoh. Likewiſe in this caſe it might well ſtand with Gods glory, to uſe the hands of Pharaohs Magicians, towards the hardening of their Maſters heart; and to make their illuſions and ridiculous conceits to become effectual. For God had promiſed and determined to harden the heart of Pharaoh, As for the miracles which Moſes did, they mollified it ſo, as he alwayes relented upon the ſight of the ſame. For unto the greatneſs of his miracles were added ſuch modeſty and patience, as might have moved even a heart of ſteel or flint. But Pharaohs frowardneſs alwayes grew upon the Magicians actions: the like example, or the reſemblance whereof, we find not again in the Scriptures. And though there were ſuch people in thoſe dayes ſuffered and uſed by God, for the accompliſhment of his Will and ſecret Purpoſe: yet it followeth not, that now, when Gods Will is wholly revealed to us in his Word, and his Son exhibited (for whom, or rather for the manifeſtation of whoſe coming, all thoſe things were ſuffered or wrought) ſuch things and ſuch people ſhould yet continue. So as I conclude, the cauſe being taken away, the thing proceeding thence remaineth not. And to aſſign our Witches and Conjurers their room, is to mock and contemn Gods wonderful Works; and to oppoſe againſt them Coſenages, jugling knacks and things of nought. And therefore, as they muſt confeſs, that none in theſe dayes can do as Moſes did; ſo it may be anſwered, that none in theſe dayes can do as Jannes and Jambres did: who, if they had been falſe Prophets, as they were Juglers, had yet been more priviledged to exceed our old Women or Conjurers, in the accompliſhing of miracles, or in prophecying, &c. For who may be compared with Balaam? Nay, I dare ſay, that Balaams Aſs wrought a greater miracle, and more ſupernatural, then either the Pope or all the Conjurers and Witches in the world can do at this day.

To conclude, it is to be avouched (and there be proofs manifeſt enough) that our Juglers approach much nearer to reſemble Pharaohs Magicians, then [Page] either Witches or Conjurers,That the Art of Juggling is more, or at leaſt no leſs ſtrange in working miracles than conjuring, Witchcraft, &c. and make a more lively ſhew of working Miracles than any Inchanters can do: for theſe practiſe to ſhew that in action, which Witches do in words and terms. But that you may think I have reaſon for the maintenance of mine opinion in this behalf, I will ſurceaſe by multitude of words to amplifie this place, referring you to the tract following of the art of juggling, where you ſhall read ſtrange practices and cunning conveyances; which becauſe they cannot ſo conveniently be deſcribed by phraſe of ſpeech, as that they ſhould preſently ſink into the capacity of you that would be practitioners of the ſame, have cauſed them to be ſet forth in form & figure, that your underſtanding might be ſomewhat helped by inſtrumental Demonſtrations. And when you have peruſed that whole diſcovery of Juggling, compare the wonders thereof with the wonders imputed to Conjurers and Witches, (not omitting Pharaohs Sorcerers at any hand in this compariſon) and I believe you will be reſolved, that the miracles done in Pharaohs ſight by them, and the miracles aſcribed unto Witches, Conjurers, &c. may be well taken for falſe miracles, meer deluſions, &c. and for ſuch actions as are commonly practiſed by cunning Jugglers; be it either by legierdemain, confederacy, or otherwiſe.

CHAP. XXII.

The Art of Juggling diſcovered, and in what points it doth principally conſiſt.

NOw becauſe ſuch occaſion is miniſtred, and the matter ſo pertinent to my purpoſe, and alſo the life of Wicthcraft and coſenage ſo manifeſtly delivered in the Art of Juggling; I thought good to diſcover it, together with the reſt of the other deceitful Arts;In what reſpects juggling is tolerable and alſo commendable. being ſorry that it falleth out to my lot, to lay open the ſecrets of this myſtery, to the hinderance of ſuch poor men as live thereby: whoſe doings herein are not only tolerable, but greatly commendable, ſo they abuſe not the Name of God, nor make the people attribute unto them his power; but alwayes acknowledge wherein the Art conſiſteth, ſo as thereby the other unlawful and impious Arts may be by them the rather detected and bewrayed.

The true Art therefore of Juggling conſiſteth in legierdemain; to wit, the nimble conveyance of the hand, which is eſpecially performed three wayes.The three principal points wherein legierdemain or nimbleneſs of hand doth conſiſt. The firſt and principal conſiſteth in hiding and conveying of Balls, the ſecond in the alteration of Money, the third in the ſhuffling of the Cards. He that is expert in theſe may ſhew much pleaſure, and many feats, and hath more cunning than all other Witches or Magicians. All other parts of this Art are taught when they are diſcovered; but this part cannot be taught by any deſcription or inſtruction, without exerciſe and expence of time. And foraſmuch as I profeſs rather to diſcover than teach theſe myſteries, it ſhall ſuffice to ſignifie unto you, that the endeavour and drift of Jugglers is only to abuſe mens eyes and judgments. Now therefore my meaning is, in words as plain as I can, to rip up certain proper tricks of that Art; whereof ſome are pleaſant and delectable, other ſome dreadful and deſperate, and all but meer deluſions, or counterfeit actions, as you ſhall ſoon ſee by due obſervation of every knack by me hereafter deciphered.

CHAP. XXIII.

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Of the Ball, and the manner of Legierdemain therewith, alſo notable feats with one or divers Bals.

Great variety of play with the Balls, &c.COncerning the Ball, the plays and devices thereof are infinite, in ſo much as if you can by uſe handle them well, you may ſhew therewith a hundreth feats. But whether you ſeem to throw the Ball into your left hand, or into your mouth, or into a Pot, or up into the air, &c. it is to be kept ſtill in your right hand. If you practice firſt with a leaden bullet, you ſhall the ſooner and better do it with Balls of Cork. The firſt place at your firſt learning, where you are to beſtow a great Ball, is in the palm of your hand, with your Ring-finger; but a ſmall Ball is to be placed with your thumb, betwixt your Ring-finger, and middle-finger, then are you to practice to do it betwixt the other fingers, then betwixt the fore-finger and the thumb, with the fore-finger and middle-finger jointly, and therein is the greateſt and ſtrangeſt cunning ſhewed. Laſtly,Theſe feats are nimbly, cleanly and ſwiftly to be conveyed; ſo as the eyes of the beholders may not diſcern or perceive the drift. the ſame Ball is to be practiſed in the palm of the hand, and by uſe you ſhall not only ſeem to put any one Ball from you, and yet retain it in your hand; but you ſhall keep four or five as cleanly as one. This being attained unto, you ſhall work wonderful feats; as for example.

Lay three or four Balls before you, and as many ſmall Candleſticks, Bols, Saltſeller covers, which is the beſt. Then firſt ſeem to put one Ball into your left hand, and therewithal ſeem to hold ſame faſt: then take one of the Candleſticks, or any other thing (having a hollow foot, and not being too great) and ſeem to put the Ball which is thought to be in your left hand, underneath the ſame, and ſo under the other Candleſticks ſeem to beſtow the other Balls: and all this while the beholders will ſuppoſe each Ball to be under each Candleſtick: this done, ſome charm or form of words is commonly uſed. Then take up one Candleſtick with one hand, and blow, ſaying, Lo, you ſee that is gone: and ſo likewiſe look under each Candleſtick with like grace and words, and the beholders will wonder where they are become.Memorandum that the Juggler muſt ſet a good grace on the matter: for that is very requiſite. But if you in lifting up the Candleſticks with your right hand, leave all thoſe three or four Balls under one of them (as by uſe you may eaſily do, having turned them all down with your hand, and holding them faſt with your little and Ring-finger) & take the Candleſtick with your other fingers, and caſt the Balls up into the hollowneſs thereof (for ſo they will not roll ſo ſoon away) the ſtander by will be much aſtonied. But it will ſeem wonderful ſtrange, if alſo in ſhewing how there remaineth nothing under another of thoſe Candleſticks, taken up with your left hand, you leave behind you a great Ball, or any other thing, the miracle will be the greater. For firſt they think you have pulled away all the Bals by miracle; then, that you have brought them all together again by like means, and they neither think nor look that any other thing remaineth behind under any of them. And therefore, after many other feats done, return to your Candleſticks, remembring where you left the great Ball, and in no wiſe touch the ſame; but having another like Ball about you, ſeem to beſtow the ſame in manner and form aforeſaid, under a Candleſtick which ſtandeth furtheſt off from that where the Ball lieth. And when you ſhall with words or Charms ſeem to convey the ſame Ball from under the ſame Candleſtick, and afterward bring it under the Candleſtick which you touched not, it will (I ſay) ſeem wonderful ſtrange.

To make a little Ball ſwell in your hand till it he very great.

TAke a very great Ball in your left hand, or three indifferent big Balls, and ſhewing one or three little Balls, ſeem to put them into your ſaid left hand, concealing (as you may well do) the other Balls which were therein before: then uſe words, and make them ſeem to ſwell, and open your hand, &c. This play is to [Page] be varied a hundreth wayes: for as you find them all under one Candleſtick, ſo may you go to a ſtander by, and take off his Hat or Cap, and ſhew the Balls to be there, conveying them thereinto, as you turn the bottom upward.

To conſume (or rather to convey) one or many Bals into nothing.

IF you take one Ball, or more, and ſeem to put it into your other hand, and whileſt you uſe charming words, you convey them out of your right hand into your lap, it will ſeem ſtrange: For when you open your left hand, immediately, the ſhatpeſt lookers on will ſay it is in your other hand, which alſo then you may open; and when they ſee nothing there, they are greatly overtaken.

How to rap a wag on the Knuckles.

BUt I will leave to ſpeak any more of the Ball, for herein I might hold you all day, and yet ſhall I not be able to teach you to uſe it, nor ſcarcely to underſtand what I mean or write concerning it: but certainly many are perſwaded that it is a Spirit or a Fly, &c. Memorandum, that alwayes the right-hand be kept open and ſtraight, only keep the palm from view, and therefore you may end with this miracle. Lay one Ball upon your ſhoulder, another on your arm, and the third on the Table: which becauſe it is round,This feat tendeth chiefly to the moving of laughter and mirth. and will not eaſily lye upon the point of your Knife, you muſt bid a ſtander by lay it thereon, that you mean to throw all thoſe three Balls into your mouth at once: and holding a Knife as a Pen in your hand, when he is laying it upon the point of your Knife, you may eaſily with haſt rap him on the fingers, for the other matter will be hard to do.

CHAP. XXIV.

Of Conveyance of Money.

THe conveying of Money is not much inferior to the Ball,The money muſt not be of too ſmall nor of too large a circumference for hindering of the conveyance. but much eaſier to do. The principal place to keep a piece of Money is the palm of your hand, the beſt piece to keep is a Teſtor; but with exerciſe all will be alike, except the Money be very ſmall, and then it is to be kept betwixt the fingers, almoſt at the fingers end, whereas the Ball is to be kept below neer to the palm.

To Convey Money out of one of your hands into the other by Legierdemain.

FIrſt you muſt hold open your right hand, and lay therein a Teſtor, or ſome big piece of Money: then lay thereupon the top of your long left finger, and uſe words, and upon the ſudden ſlip your right hand from your finger wherewith you held down the Teſtor, and bending your hand a very little, you ſhall retain the Teſtor ſtill therein, and ſuddenly (I ſay) drawing your right hand through your left, you ſhall ſeem to have left the Teſtor there,This is pretty if it be cunningly handled; for both the ear and the eye is deceived by this device. ſpecially when you ſhut in due time your left hand. Which that it may more plainly appear to be truly done, you may take a Knife, and ſeem to knock againſt it, ſo as it ſhall make a great ſound, but inſtead of knocking the piece in the left hand (where none is) you ſhall hold the point of the Knife faſt with the left hand, and knock againſt the Teſtor held in the other hand, and it will be thought to hit againſt the Money in the left hand. Then uſe words, and open your hand, and when nothing is ſeen, it will be wondred at how the Teſtor was removed.

To convert or tranſubſtantiate Money into Counters, or Counters into Money.

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ANother way to deceive the lookers on, is to do as before, with a Teſtor; and keeping a Counter in the palm of the left hand ſecretly to ſeem to put the Teſtor thereinto; which being reteined ſtill in the right hand, when the left hand is opened, the Teſtor will ſeem to be tranſubſtantiated into a Counter.

To put one Teſtor into one hand, and another into another hand, and with words to bring them together.

Variety of tricks may be ſhewed in juggling with Money.HE that hath once attained to the facility of retaining one piece of Money in in his right hand, may ſhew a hundred pleaſant conceits by that means, and may reſerve two or three as well as one. And lo then may you ſeem to put one piece into your left hand, and retaining it ſtill in your right hand, you may together therewith take up another like piece, and ſo with words ſeem to bring both pieces together.

To put one Teſtor into a ſtrangers hand, and another into your own, and to convey both into the ſtrangers hand with words.

ALſo you may take two Teſtors evenly ſet together, and put the ſame in ſtead of one Teſtor, into a ſtrangers hand, and then making as though you did put one Teſtor into your left hand, with words you ſhall make it ſeem that you convey the Teſtor in your hand, into the ſtrangers hand: for when you open your ſaid left hand, there ſhall be nothing ſeen; and he opening his hand ſhall find two, where he thought was but one. By this device (I ſay) a hundred conceits may be ſhewed.

How to do the ſame or the like feat otherwiſe.

You muſt take heed that you be cloſe and flie: or elſe you diſcredit the Art.TO keep a Teſtor, &c. betwixt your finger, ſerveth ſpecially for this and ſuch like purpoſes. Hold out your hand, and cauſe one to lay a Teſtor upon the palm thereof, then ſhake the ſame up almoſt to your fingers ends, and putting your thumb upon it; you ſhall eaſily, with a little practice, convey the edge bewixt the middle and fore-finger, whileſt you proffer to put it into your other hand (provided alwayes that the edge appear not through the fingers on the backſide) which being done, take another Teſtor (which you may cauſe a ſtander by to lay down) and put them both together, either cloſely in ſtead of one into a ſtrangers hand, or keep them ſtill in your own: and (after words ſpoken) open your hands, and there being nothing in one, and both pieces in the other, the beholders will wonder how they came together.

To throw a piece of Money away, and to find it again where you liſt.

Uſe and exerciſe maketh men ready and practive.YOu may, with the middle or Ring-finger of the right hand, convey a Teſtor into the palm of the ſame hand, and ſeeming to call it away, keep it ſtill: which with confederacy will ſeem ſtrange; to wit, when you find it again, where another hath beſtowed the very like piece. But theſe things without exerciſe cannot be done, and therefore I will proceed to ſhew things to be brought to paſs by money, with leſs difficulty, and yet as ſtrange as the reſt: which being unknown are marvellouſly commended, but being known are derided, and nothing at all regarded.

With words to make a Groat or a Teſtor to leap out of a Pot, or to run alongſt upon a Table.

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YOu ſhall ſee a Juggler take a Groat or a Teſtor, and throw it into a Pot,This feat is the ſtranger, if it be done by night; a Candle placed between the lookers on and the Juggler: for by that means their eye-ſight is hindred from diſcerning the conceit. or lay it in the midſt of a Table, and with inchanting words cauſe the ſame to leap out of the Pot, or run towards him, or from him-ward alongſt the Table. Which will ſeem miraculous, until you know it is done with a long black hair of a womans head, faſtned to the brim of a Groat, by means of a little hole driven through the ſame with a Spaniſh-Needle. In like ſort you may uſe a Knife, or any other ſmall thing: but if you would have it go from you, you muſt have a confederate, by which means all Juggling is graced and amended.

To make a Groat or a Teſtor to ſink through a Table, and to vaniſh out of a Handkercher very ſtrangely.

A Juggler alſo ſometimes will borrow a Groat or a Teſtor, &c. and mark it before you, and ſeem to put the ſame into the midſt of a Handkercher, and wind it ſo, as you may the better ſee and feel it. Then will he take you the Handkercher, and bid you feel whether the Groat be there or nay; and he will alſo require you to put the ſame under a Candleſtick, or ſome ſuch thing. Then will he ſend for a Baſon, and holding the ſame under the boord right againſt the Candleſtick, will uſe certain words of Inchantments; and in ſhort ſpace you ſhall hear the Groat fall into the Baſon. This done, one takes off the Candleſtick,A diſcovery of this juggling knack. and the Juggler taketh the Handkercher by a Taſſel, and ſhaketh it, but the Money is gone: which ſeemeth as ſtrange as any feat whatſoever, but being known, the miracle is turned to a bable: For it is nothing elſe but to ſow a Groat into the corner of a Handkercher, finely covered with a piece of Linnen, little bigger then your Groat: which corner you muſt convey inſtead of the Groat delivered to you, into the middle of your Handkercher; leaving the other either in your hand or lap, which afterwards you muſt ſeem to pull through the Boord, letting it fall into a Baſon, &c.

A notable trick to transform a Counter to a Groat.

TAke a Groat, or ſome leſs piece of Money, and grind it very thin on the one ſide; and take two Counters, and grind them, the one no the one ſide, the other on the other ſide: Glew the ſmooth ſide of the Groat to the ſmooth ſide of one of the Counters, joyning them ſo cloſe together as may be, ſpecially at the edges, which may be ſo filed, as they ſhall ſeem to be but one piece; to wit, one ſide a Counter, and the other ſide a Groat, then take a very little green Wax (for that is ſofteſt and therefore beſt) and lay it ſo upon the ſmooth ſide of the other Counter, as it doth not much diſcolour the Groat:The Juggler muſt have none of his trinkets wanting: beſides that, it behooveth him to be mindful, leſt he miſtake his tricks. and ſo will that Counter with the Groat cleave together, as though they were glewed; and being filed even with the Groat and the other Counter, it will ſeem ſo like a perfect entire Counter, that though a ſtranger handle it, he ſhall not bewrey it; then having a little touched your fore-finger, and the thumb of your right hand with ſoft Wax; take therewith this counterfeit Counter and lay it down openly upon the palm of your left hand, in ſuch ſort as an Auditor layeth down his Counters, wringing the ſame hard, ſo as you may leave the glewed Counter with the Groat apparently in the palm of your left hand; and the ſmooth ſide of the waxed Counter will ſtick faſt upon your thumb, by reaſon of the Wax wherewith, it is ſmeared, and ſo may you hide at your pleaſure. Provided alwayes that you lay the waxed ſide downward, and the glewed ſide upward: then cloſe your hand, and in or after the cloſing thereof turn the place, and ſo inſtead of a Counter (which they ſuppoſed to be in your hand) you ſhall ſeem to have a Groat, to the aſtoniſhment of the beholders, if it be well handled.

CHAP. XXV.

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An excellent feat, to make a Two-peny piece lie plain in the Palm of your Hand, and to be paſſed from thence when you liſt.

PUt a little red Wax (not too thin) upon the nail of your longeſt finger, then let a ſtranger put a Tow-peny piece into the palm of your hand, and ſhut your fiſt ſuddenly, and convey the Two-peny piece upon the Wax, which with uſe you may ſo accompliſh, as no man ſhal perceive it. Then and in the mean time uſe A [...], Ailiſ, eaſyl, zaze, hit mel meltat: Saturnus, Jupiter, Mars, Sol, Venus, Mercury, Luna, or ſuch like. words of courſe, and ſuddenly open your hand, holding the tips of your fingers rather lower than higher than the palm of your hand, and the beholders will wonder where it is become. Then ſhut your hand ſuddenly again, and lay a wager whether it be there or no; and you may either leave it there, or take it away with you at your pleaſure. This (if it be well handled) hath more admiration than any other feat of the hand. Memorandum this may be beſt handled, by putting the Wax upon the Two-peny piece, but then muſt you lay it in your hand your ſelf.

To convey a Teſtor out of ones Hand that holdeth it faſt.

STick a little Wax upon your thumb, and take a ſtander by by the finger, ſhewing him the Teſtor, and telling him you will put the ſame into his hand: then wring it down hard with you waxed thumb, and uſing many words, look him in the face, and as ſoon as you perceive him to look in your face, or from your hand, ſuddenly take away your thumb, and cloſe his hand, and ſo will it ſeem to him that the Teſtor remaineth, even as if you wring a Teſtor upon ones fore-head, it will ſeem to ſtick, when it is taken away, eſpecially if it be wet. Then cauſe him to hold his hand ſtill, and with ſpeed put it into another mans hand (or into your own) two Teſtors inſtead of one, and uſe words of courſe, whereby you ſhall make not only the beholders, but the holders believe, when they open their hands, that by Inchantment you have brought both together.

To throw a piece of Money into a deep Pond, and to fetch it again from whence you liſt.

In theſe knacks of confederacy Feats had the name, whileſt he lived.THere be a marvellous number of feats to be done with Money; but if you will work by private confederacy, as to mark a ſhilling, or any other thing, and throw the ſame into a River or deep Pond, and having hid a ſhilling before with like marks in ſome other ſecret place; bid ſome go preſently and fetch it, making them believe that it is the very ſame which you threw into the River: the beholders will marvail much at it. And of ſuch feats there may be done a marvellous number; but many more by publick confederacy, whereby one may tell another how much Money he hath in his Purſe, and a hundreth like toyes; and all with Money.

To convey one Shilling being in one hand into another, holding your hands abroad like a Rood.

A knack more merry than marvellous.EVermore it is neceſſary to mingle ſome merry toyes among your grave miracles, as in this caſe of Money, to take a Shilling in each hand, and holding your arms abroad, to lay a wager that you would put them both into one hand, without b [...]inging them any whit neerer together. The wager being made, hold your arms abroad like a Hood, and turning about with your body, lay the Shilling out of one of your hands upon the Table, and turning to the otherſide take it up with the other hand: and ſo you ſhall win your wages.

How to Rap a Wag on the Knuckles.

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DEliver one piece of Money with the left hand to one,Another to the ſame purpoſe read in pag. 228. and to a ſecond perſon another, and offer him that you would rap on the fingers the third; for he (though he be ungratious and ſubtle) ſeeing the other receive Money, will not lightly refuſe it, and when he offereth to take it, you may rap him on the fingers with a Knife, or ſomewhat elſe held in the right hand, ſaying that you knew by your familiar, that he meant to have kept it from you.

CHAP. XXVI.

To Transform any one ſmall thing into any other form by folding of Paper.

TAke a ſheet of Paper, or a Handkercher, and fold or double the ſame, ſo as one ſide be a little longer then another: then put a counter between the two ſides or leaves of the Paper or Handkercher, up to the middle of the top of the fold, holding the ſame ſo as it be not perceived, and lay a groat on the outſide thereof, right againſt the Counter, and fold it down to the end of the longer ſide: and when you unfold it again, the Groat will be where the Counter was, and the Counter where the Groat was: ſo as ſome will ſuppoſe that you have tranſubſtantiated the Money into a Counter, and with this many feats may be done.

The like or rather ſtranger than it may be done, with two Papers three inches ſquare a piece, divided by two folds into three equal parts at either ſide, ſo as each folded Paper remain one inch ſquare: then glew the backſides of the two Papers together as they are folded, and not as they are open, and ſo ſhall both Papers ſeem to be but one; and which ſide ſoever you open, it ſhall appear to be the ſame, if you hide handſomely the bottom, as you may well do with your middle finger, ſo as if you have a Groat in the one, and a Counter in the other, you (having ſhewed but one) may be turning the Paper ſeem to tranſubſtantiate it. This may be beſt performed; by putting it under a Candleſtick, or a Hat, &c. and with words,Such as you ſhall find in pag. 227. and 330. in the marginal notes, or ſome ſtrange terms of your own deviſing. ſeem to do the feat.

CHAP. XXVII.

Of Cards, with good Cautions how to avoid Coſenage therein: ſpecial Rules to convey and handle the Cards, and the manner and order how to accompliſh all difficult and ſtrange things wrought with Cards.

HAving now beſtowed ſome waſte money among you,Of Dice play and the like unthrifty games, mark theſe two old verſes: Ludens taxillis bene reſpice quid fit in illis; Mors tua, ſors tua, res tua, ſpes tua pendet in illis: and remember them. I will ſet you to Cards; by which kind of Witchcraft a great number of people have juggled away not only their Money, but alſo their Lands, their health, their time, and their honeſty. I dare not (as I could) ſhew the lewd juggling that Cheaters practice, leſt it miniſter ſome offence to the well diſpoſed, to the ſimple hurt and loſſes, and to the wicked occaſion of evil doing. But I would wiſh all Gameſters to beware, not only with what Card and Dice they play, but eſpecially with whom and where they exerciſe gaming. And to let Dice paſs (as whereby a man may be inevitably coſened) one that is skilful to make and uſe Bumcards, may undo a hundred wealthy men that are given to gaming: but if he have a confederate preſent, either of the players or ſtanders by, the miſchief cannot be avoided. If you play among ſtrangers, beware of him that ſeems ſimple or drunken; for under their habit the moſt ſpecial coſeners are preſented, and while you think by their ſimplicity and imperfections to beguile them (and thereof perchance are perſwaded by their confederates, your very friends as you [Page] think) you your ſelf will be moſt of all overtaken. Beware alſo of the bettors by, and lookers on, and namely of them that bet on your ſide: for whileſt they look on your game without ſuſpition, they diſcover it by ſigns to your Adverſaries, with whom they bet, and yet are their confederates.

But in ſhewing feats, and juggling with Cards the principal point conſiſteth in ſhuffling them nimbly, and alwayes keeping one certain Card either in the bottom, or in ſome known place of the ſtock, four or five Cards from it. Hereby you ſhall ſeem to work wonders; for it will be eaſie for you to ſee or ſpie one Card, which though you be perceived to do, it will not be ſuſpected, if you ſhuffle them well afterwards.Note. And this note I muſt give you, that in reſerving the bottom Card, you muſt alwayes (whileſt you ſhuffle) keep him a little before or a little behind all the Cards lying underneath him, beſtowing him (I ſay) either a little beyond his fellows before, right over the fore-finger, or elſe behind the reſt, ſo as the little finger of the left hand may meet with it: which is the eaſier, the readyer, and the better way. In the beginning of your ſhuffling, ſhuffle as thick as you can, and in the end throw upon the ſtock the neather Card (with ſo many moe at the leaſt as you would have preſerved for any purpoſe) a little before or behind the reſt. Provided always, that your fore-finger, if the pack be laid before, or the little finger, if the pack lye behinde, creep up to meet with the bottom Card, and not lye betwixt the Cards: and when you feel it, you may there hold it, until you have ſhuffled over the Cards again, ſtill leaving your kept Card below. Being perfect herein, you may do almoſt what you liſt with the Cards. By this means what pack ſoever you make, though it conſiſt of eight, twelve, or twenty Cards, you may keep them ſtill together unſevered next to the neather Card, and yet ſhuffle them often to ſatisfie the curious beholders. As for example, and for brevity ſake, to ſhew you divers feats under one.

How to deliver out four Aces, and to convert them into four Knaves.

MAke a Pack of theſe eight Cards; to wit, four Knaves and four Aces: and although, all the eight Cards muſt lye immediately together, yet muſt each Knave and Ace be evenly ſevered, and the ſame eight Cards muſt lye alſo in the loweſt place of the bunch.You muſt be well adviſed in the ſhuffling of the bunch, leſt you overſhoot your ſelf. Then ſhuffle them ſo, as alwayes at the ſecond ſhuffling, or at leaſtwiſe at the end of your ſhuffling the ſaid pack, and of the pack one Ace may lie neathermoſt, or ſo as you may know where he goeth and lyeth: and alwayes (I ſay) let your foreſaid pack with three or four Card more lye unſeparable together immediately upon and with that Ace. Then uſing ſome ſpeech or other device, and putting your hands with the Cards to the edge of the Table to hide the action, let out privily a piece of the ſecond Card which is one of the Knaves, holding forth the ſtock in both your hands, and ſhewing to the ſtanders by the neather Card (which is the Ace or kept Card) covering alſo the head or piece of the Knave (which is the next Card) with your four fingers, draw out the ſame Knave, laying it down on the Table: then ſhuffle again, keeping your pack whole, and ſo have you two Aces lying together in the bottom. And therefore, to reform that diſordered Card, as alſo for a grace and countenance to that action, take of the uppermoſt Card of the bunch, and thruſt it into the midſt of the Cards; and then take away the neathermoſt Card, which is one of your ſaid Aces, and beſtow him likewiſe. Then may you begin as before, ſhewing another Ace, and inſtead thereof lay down another Knave: and ſo forth, until inſtead of four Aces you have laid down four Knaves. The beholders all this while thinking that there lye four Aces on the Table, are greatly abuſed, and will marvel at the transformation.

How to tell one what Card he ſeeth in the bottom, when the ſame Card is ſuffled into the ſtock.

WHen you have ſeen a Card privily, or as though you marked it not, lay the ſame undermoſt, and ſhuffle the Cards as before you are taught, till your Card lye again below in the bottom. Then ſhew the ſame to the beholders, [Page] willing them to remember it; then ſhuffle the Cards, or let any other ſhuffle them; for you know the Card already, and therefore may at any time tell them what Card they ſaw: which For that will draw the action into the greater admiration. nevertheleſs would be done with great circumſtance and ſhew of difficulty.

Another way to do the ſame, having your ſelf indeed never ſeen the Card.

IF you can ſee no Card, or be ſuſpected to have ſeen that which you mean to ſhew, then let a ſtander by firſt ſhuffle, and afterwards take you the Cards into your hands, and (having ſhewed and not ſeen the bottom Card) ſhuffle again and keep the ſame Card as before you are taught; and either make ſhift then to ſee it when their ſuſpicion is paſt, which may be done by letting ſome Cards fall, or elſe lay down all the Cards in heaps, remembring where you laid your bottom Card. Then ſpie how many Cards lie in ſome one heap, and lay the heap where your bottom Card is upon that heap, and all the other heaps upon the ſame: and ſo, if there were five Cards in the heap whereon you laid your Card, then the ſame muſt be the ſixth Card, which now you may throw out, or look upon without ſuſpicion; and tell them the Card they ſaw.

To tell one without confederacy what Card he thinketh.

LAy three Cards on a Table, a little way diſtant,The eye bewrayeth the thought. and bid a ſtander by be true and not waver, but think on one of the three; and by his eye you ſhall aſſuredly perceive which he both ſeeth and thinketh. And you ſhall do the like, if you caſt down a whole pair of Cards with the faces upwards, whereof there will be few or none plainly perceived, and they alſo coat Cards. But as you caſt them down ſodainly, ſo muſt you take them up preſently, marking both his eye and the Card whereon he looketh.

CHAP. XXVIII.

How to tell what Card any man thinketh, how to convey the ſame into a Kernel of a Nut or Cheriſtone, &c. and the ſame again into ones Pocket, how to make one draw the ſame, or any Card you liſt, and all under one device.

TAke a Nut, or a Cheriſtone,Tricks with Cards, &c. which muſt be done with confederacy. and burn a hole through the ſide of the top of the ſhell, and alſo through the kernel (if you will) with a hot Bodkin, or bore it with an Awl, and with the eie of an Needle pull out ſome of the Kernel, ſo as the ſame may be as wide as the hole of the ſhell. Then write the number or name of the Card in a piece of fine Paper one inch or half an inch in length, and half ſo much in breadth, and roll it up hard; then put it into a Nut, or Cheriſtone, and cloſe the whole with a little red Wax, and rub the ſame with a little duſt, and it will not be perceived, if the Nut or Cheriſtone be brown or old. Then let your confederate think that Card which you have in your Nut, &c. and either convey the ſame Nut or Cheriſtone into ſome bodies Pocket, or lay it in ſome ſtrange place: then make one draw the ſame out of the ſtock held in your hand, which by uſe you may well do. But ſay not; I will make you perforce draw ſuch a Card: but require ſome ſtander by to draw a Card, ſaying that it skils not what Card he draw. And if your hand ſerve you to uſe the Cards well, you ſhall preferr unto him, and he ſhall receive (even though he ſnatch at another) the very Card which you kept, and your confederate thought, and it is written in the Nut, and hidden in the pocket, &c. You muſt (while you hold the ſtock in your hands, toffing the Cards to and fro) remember alwayes to keep your Card in your eyes, and not to loſe the ſight thereof. Which feat, till you be perfect in, you may have the ſame privily marked; and when you perceive his hand ready to draw, put it a little out towards his hand, nimbly turning [Page] over the cards, as though you numbred them, holding the ſame more looſe and open than the reſt, in no wiſe ſuffering him to draw any other; which if he ſhould do, you muſt let three or four fall, that you may begin again. A merry conceit, the like whereof you ſhall find in pag. 228. & 232. This will ſeem moſt ſtrange, if your ſaid Paper be incloſed in a Button, and by confederacy ſowed upon the doublet or coat of any body. This trick they commonly end with a Nut full of Ink, in which caſe ſome wag or unhappy Boy is to be required to think a Card, and having ſo done, let the Nut be delivered him to crack, which he will not refuſe to do, if he have ſeen the other feat played before.

CHAP. XXIX.

Of Faſt or Looſe; how to knit a hard Knot upon a Handkercher, and to undo the ſame with words.

THe Aegyptians juggling Witchcraft or Sortilegie ſtandeth much in Faſt or Looſe, whereof though I have written ſomewhat generally already, yet having ſuch opportunity, I will here ſhew ſome of their particular feats; not treating of their common tricks which is ſo tedious, nor of their fortune-telling which is ſo impious; and yet both of them meer coſenage. Faſt and looſe with a Handkercher. Make one plain looſe knot, with the two corner ends of a Handkercher, and ſeeming to draw the ſame very hard, hold faſt the body of the ſaid Handkercher (neer to the knot) with your hand, pulling the contrary end with the left hand, which is the corner of that which you hold. Then cloſe up handſomely the knot, which will be yet ſomewhat looſe, and pull the Handkercher ſo with your right hand, as the left hand end may be neer to the knot: then will it ſeem a true and a firm knot. And to make it appear more aſſuredly to be ſo indeed, leſt a ſtranger pull at the end which you hold in your left hand, whileſt you hold faſt the other in your right hand: and then holding the knot with your fore-finger and thumb, and the neather part of your Handkercher with your other fingers, as you hold a bridle; when you would with one hand ſlip up the knot and lengthen your reins. This done, turn your Handkercher over the knot with the left hand, in doing whereof you muſt ſuddenly ſlip out the end or corner, putting up the knot of your Handkercher with your fore-finger and thumb, as you would put up the foreſaid knot of your bridle. Then deliver the ſame (covered and wrapt in the midſt of your Handkercher) to one, to hold faſt, and ſo after ſome words uſed, and wagers layed, take the Handkercher, and ſhake it, and it will be looſe.

A notable Feat of Faſt and Looſe; namely, to pull three Bead ſtones from off a Cord, while you hold faſt the ends thereef, without removing of your hand.

Faſt or looſe with Whipcords and Beads.TAke two little Whipcords of two-foot long a plece, double them equally ſo as there my appear four ends. Then take three great Bead-ſtones, the hole of one of them being bigger than the reſt; and put one Bead-ſtone upon the eye or bowt of the one Cord, and another on the other Cord. Then take the Stone with the greateſt hole, and let both the bowts be hidden therein: which may be the better done, if you put the eye of the one into the eye or bowt of the other. Then pull the middle Bead upon the ſame,This conveyance muſt be cloſely done; Ergo it muſt be no bunglers work. being doubled over his fellow, and ſo will the Beads ſeem to be put over the two Cords without partition: For holding faſt in each hand the two ends of the two Cords, you may toſs them as you liſt, and make it ſeem manifeſt to the beholders, which may not ſee how you have done it, that the Bead-ſtones are put upon the two Cords without any fraud. Then muſt you ſeem to add more effectual binding of thoſe Bead-ſtones to the ſtring, and make one half of a knot with one of the ends of each ſide; which is for no other purpoſe, but that when the Bead-ſtones be taken away, the Cords may be ſeen in the caſe which the beholders ſuppoſe them to be in before: For when you have made your half knot (which in any wiſe you may not double to make a perfect [Page] knot) you muſt deliver into the hands of ſome ſtanders by thoſe two Cords; namely, two ends evenly ſet in one hand, and two in the other, and then with a wager, &c. begin to pull off your Bead-ſtones, &c. which if you handle nimbly, and in the end cauſe him to pull his two ends, the two Cords will ſhew to be placed plainly, and the Bead-ſtones to have come through the Cords. But theſe things are ſo hard and long to be deſcribed, that I will leave them, whereas I could ſhew great variety.

CHAP. XXX.

Juggling Knacks by confederacy, and how to know whether one caſt Croſs or Pile by the ringing.

LAy a wager with your confederate (who muſt ſeem ſimple, or obſtinately oppoſed againſt you) that ſtanding behind a door, you will (by the ſound or ringing of the money) tell him whether he caſt Croſs or pile: ſo as when you are gone, and he hath filliped the Money before the witneſſes who are to be coſened, he muſt ſay, What is it if be Croſs; or What if, if it be Pile:What is it? What iſt? Signs of confederacy. or ſome other ſuch ſign, as as you are agreed upon, and ſo you need not fail to gueſs rightly. By this means (if you have any invention) you may ſeem to do a hundreth miracles, and to diſcover the ſecrets of a mans thoughts, or words ſpoken a far off.

To make a ſhoal of Goſlings draw a Timber-log.

TO make a ſhoal of Goſlings, or (as they ſay) a gaggle of Geeſe to ſeem to draw a Timber-log, is done by that very means that is uſed, when a Cat doth draw a Fool through a Pond or River: but handled ſomewhat further off from the beholders.

To make a Pot or any ſuch thing ſtanding faſt on the Cupboard, to fall down thencs by vertue of words.

LEt a Cupboard be ſo placed, as your Confederate may hold a black Thred without in the Court, behind ſome window of that room; and at a certain loud word ſpoken by you, he may pull the ſame Thred,Eleazer's feat of confederacy. being wound about the Pot, &c. And this was the feat of Eleazer, which Joſephus reporteth to be ſuch a miracle.

To make one dance naked.

MAke a poor Boy confederate with you, ſo as after Charms, &c. ſpoken by you, he uncloth himſelf, and ſtand naked, ſeeming (whileſt he undreſſeth him) to ſhake, ſtamp, and cry, ſtil haſtening to be uncloathed, till he be ſtark naked; or if you can procure none to go ſo far, let him only begin to ſtamp and ſhake, &c. and to uncloath him, and then you may (for the reverence of the company) ſeem to releaſe him.

To transform or alter the Colour of ones Cap or Hat.

TAke a confederates Hat, and uſe certain As, Droch myroch, and ſenaroth betu baroch, aſſinaaroth, rounſee, farounſey, hey paſs, paſs, &c. or ſuch like ſtrange words. words over it, and deliver it to him again, and let him ſeem to be wroth, and caſt it back to you again, affirming that his was a good new black Hat, but this is an old blew Hat, &c. and then you may ſeem to counter-charm it, and re-deliver it, to his ſatisfaction.

How to tell where a ſtollen Horſe is become.

BY means of confederacy, Steven Tailor, Pope and Tailor confederates. and one Pope abuſed divers countrey people. For Stephen Tailor would hide away his neighbours Horſes, &c. and ſend them to Pope (whom he before had told where they were) promiſing to ſend the parties unto him, whom he deſcribed and made known by divers [Page] ſigns: ſo as this Pope would tell them at their firſt entrance unto the door. Wherefore they came, and would ſay that their Horſes were ſtollen, but the thief ſhould be forced to bring back the Horſes, &c. and leave them within one mile South and by Weſt, &c. of his houſe, even as the plot was laid, and the pack made before by Stephen and him. This Pope is ſaid of ſome to be a Witch, of others he is accounted a Conjurer; but commonly called a wiſe man, which is all one with Soothſayer or Witch.

CHAP. XXXI.

Boxes to alter one Grain into another, or to conſume the Grain or Corn to nothing.

THere be divers Juggling Boxes with falſe bottoms, wherein many falſe feats are wrought. Firſt they have a Box covered or rather footed alike at each end, the bottom of the one end being no deeper than as it may contain one lane of Corn or Pepper glewed thereupon.Note the manner of this conveyance. Then uſe they to put into the hollow end thereof ſome other kind of grain, ground or unground; then do they cover it, and put it under a Hat or Candleſtick: and either in putting it thereinto, or pulling it thence, they turn the Box, and open the contrary end, wherein is ſhewed a contrary grain: or elſe they ſhew the glewed end firſt (which end they ſuddenly thruſt into a Boll or Bag or ſuch grain as is glewed already thereupon) and ſecondly the empty Box.

How to convey (with words or Charme) the Corn contained in one Box into another.

THere is another Box faſhioned like a Bell, whereinto they do put ſo much, and ſuch Corn or Spice as the aforeſaid hollow Box can contain. Then they ſtop or cover the ſame with a piece of Leather, as broad as a Teſtor, which being thruſt up hard towards the middle part or waſte of the ſaid Bell will ſtick faſt, and bear up the Corn. And if the edge of the leather be wet, it will hold the better. Then take they the other Box dipped (as is aforeſaid) in Corn, and ſet down the ſame upon the Table, the empty end upward, ſaying that they will convey the grain therein into the other Box or Bell: which being ſet down ſomewhat hard upon the Table,You muſt take heed that when the Corn cometh out, it cover and hide the leather, &c. the Leather and the Corn therein will fall down, ſo as the ſaid Bell being taken up from the Table, you ſhall ſee the Corn lying thereon, and the ſtopple will be hidden therewith, and covered; and when you uncover the other Box, nothing ſhall remain therein. But preſently the Corn muſt be ſwept down with one hand into the other, or into your lap or hat. Many feats may be done with this Box, as to put therein a Toad, affirming the ſame to have been ſo turned from Corn, &c. and then many beholders will ſuppoſe the ſame to be the Jugglers Devil, whereby his feats and miracles are wrought. But in truth, there is more cunning Witchcraft uſed in transferring of Corn after this ſort, than is in the transferring of one mans Corn in the Graſs into another mans field: which the law of the twelve Tables doth ſo forcibly condemn; for the one is a coſening ſleight, the other is a falſe lie.

Of another Box to convert Wheat into Flower with words, &c.

THere is another Box uſual among Jugglers, with a bottom in the middle thereof, made for the like purpoſes. One other alſo like a Tun, wherein is ſhewed great variety of ſtuffe, as well of liquors as Spices, and all by means of another little Tun within the ſame, wherein and whereon Liquor and Spices are ſhewed. But this would ask too long a time of deſcription.

Of divert petty Juggling Knacks.

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THere are many other beggerly feats able to beguile the ſimple,Theſe are ſuch ſleights that even a bungler may do them; and yet pretty, &c. as to make an Oat ſtir by ſpitting thereon, as though it came to paſs by words. Item to deliver Meal, Pepper, Ginger, or any Powder out of the mouth after the eating of Bread, &c. which is done by retaining any of thoſe things ſtuffed in a little Paper or Bladder conveyed into your mouth, and grinding the ſame with your Teeth. Item, a riſh through a piece of a Trencher, having three holes, and at the one ſide the Riſh appearing out in the ſecond, at the other ſide in the third hole, by reaſon of a hollow place made betwixt them both, ſo as the ſleight conſiſteth in turning the piece of Trencher.

CHAP. XXXII.

To burn a Thred, and to make it whole again with the Aſhes thereof.

IT is not one of the worſt feats to burn a Thred handſomly, and to make it whole again; the order whereof is this. Take two Threds, or ſmall Laces,Mark the manner of this conceit and device. of one foot in length a piece: roll up one of them round, which will be then of the quanity of a Peaſe, beſtow the ſame between your left fore-finger and your thumb. Then take the other Thred, and hold it forth at length,That is, neatly and daintily. betwixt the fore-finger and thumb of each hand, holding all your fingers daintily, as young Gentlewomen are taught to take up a morſel of meat. Then let one cut aſunder the ſame Thred in the middle. When that is done, put the tops of your two thumbs together, and ſo ſhall you with leſs ſuſpition receive the peice of Thred which you hold in your right hand into your left, without opening of your left finger and thumb; then holding theſe two pieces as you did the ſame before it was cut, let thoſe two be cut alſo aſunder in the midſt, and they conveyed again as before, until they be cut very ſhort, and then roll all thoſe ends together, and keep that Ball of ſmall Threds before the other in your left hand,A Throd cut in many pieces and burned to aſhes made whole again. and with a Knife thruſt out the ſame with a Candle, where you may hold it until the ſaid Ball of ſhort Threds be burnt to aſhes. Then pull back the Knife with your right hand, and leave the aſhes with the other Ball betwixt the fore-finger and thumb of your left hand, and with the two thumbs and two fore-fingers together ſeem to take pains to frot and rub the aſhes, until your Thred be renewed, and draw out that Thred at length which you kept all this while betwixt your left finger and thumb. This is not inferiour to any Jugglers feat if it be well handled; for if you have Legierdemain to beſtow the ſame Ball of Thred, and to change it from place to place betwixt your other fingers (as may eaſily be done) then will it ſeem very ſtrange.

To cut a Lace aſunder in the midſt, and to make it whole again.

BY a device not much unlike to this, you may ſeem to cut aſunder any Lace that hangeth about ones neck, or any Point, Girdle, or Garter, &c. and with Witchcraft or Conjuration to make it whole and cloſed together again. For the accompliſhment whereof, provide (if you can) a piece of the Lace, &c. which you mean to cut, or at the leaſt a pattern like the ſame, one inch and a half long,The means diſcovered. (and keeping it double privily in your left hand, betwixt ſome of your fingers neer to the tips thereof) take the other Lace which you mean to cut, ſtill hanging about ones neck, and draw down your ſaid left hand to the bought thereof; and putting your own piece a little before the other (the end or rather middle whereof you muſt hide betwixt your fore-finger and thumb) making the eye or bought, which ſhall be ſeen, of your own pattern, let ſome ſtander by cut the ſame aſunder, and it will be ſurely thought that the other Lace is cut; which with words and frotting, &c. you ſhall ſeem to renew and make whole again. This, if it be well handled, will ſeem miraculous.

How to pull Laces innumerable out of your mouth, of what colour or length you liſt, and never any thing ſeen to be therein.

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A common juggling knack of flat coſenage played among the ſimple, &c.AS for pulling Laces out of the mouth, it is ſomewhat a ſtale jeſt, whereby Jugglers gain money among Maids, ſelling Lace by the yard, putting into their mouths one round bottom as faſt as they pull out another, and at the juſt end of every yard they tie a knot, ſo as the ſame reſteth upon their teeth; then cut they off the ſame, and ſo the beholders are double and treble deceived, ſeeing as much Lace as will be contained in a Hat, and the ſame of what colour you liſt to name, to be drawn by ſo even yards out of his mouth, and yet the Juggler to talk as though there were nothing at all in his mouth.

CHAP. XXXIII.

How to make a Book, wherein you ſhall ſhew every leaf therein to be white, black, blew red, yellow, green, &c.

THere are a thouſand jugglings, which I am loth to ſpend time to deſcribe, whereof ſome be common, and ſome rare, and yet nothing elſe but deceit,Juggling a kind of Witchcraft. coſenage, or confederacy: whereby you may plainly ſee the Art to be a kind of Witchcraft. I will end therefore with one devide, which is not common, but was ſpecially uſed by Claruis, whom though I never ſaw to exerciſe the feat,The invention of Claruis. yet am I ſure I conceive aright of that invention. He had (they ſay) a Book, whereof he would make you think firſt, that every leaf was clean white Paper; then by vertue of words he would ſhew you every leaf to be painted with Birds, then with Beaſts, then with Serpents, then with Angels, &c. the device thereof is this. This knack is ſooner learned by demonſtrative means, than taught by words of inſtruction. Make a Book ſeven inches long, and five inches broad, or according to that proportion; and let there be 49. leaves; to wit, ſeven times ſeven contained therein, ſo as you may out upon the edge of each leaf ſix notches, each notch in depth half a quarter of an inch, and one inch diſtant. Paint every fourteenth and fifteenth page (which is the end of every ſixt leaf, and the beginning of every ſeventh) with like colour or one kinde of picture. Cut off with a pair of ſheers every notch of the firſt leaf, leaving only one inch of Paper in the uppermoſt place uncut, which will remain almoſt half a quarter of an inch higher than any part of that leaf. Leave another like inch in the ſecond place of the ſecond leaf, clipping away one inch of Paper in the higheſt place immediately above it, and all the notches below the ſame, and ſo orderly to the third, fourth, &c. ſo as there ſhall reſt upon each leaf one only inch of paper above the reſt. One high uncut inch of Paper muſt anſwer to the firſt, directly, in every ſeventh leaf of the Book; ſo as when you have cut the firſt ſeven leaves, in ſuch ſort as I firſt deſcribed, you are to begin in the ſelf ſame order at the eight leaf, deſcending in ſuch wiſe in the cutting of ſeven other leaves, and ſo again at the fifteenth, to 21, &c. until you have paſſed through every leaf, all the thickneſs of your Book.

Now you ſhall underſtand, that after the firſt ſeven leaves, every ſeventh leaf in the Book is to be painted, ſaving one ſeven leaves, which muſt remain white. Howbeit, you muſt obſerve, that at each Bumleaf or high inch of Paper, ſeven leaves diſtant, oppoſite one directly and lineally againſt the other, through the thickneſs of the Book, the ſame page with the page precedent ſo to be painted with the like colour or picture, and ſo muſt you paſs through the Book with ſeven ſeveral ſorts of colours or pictures; ſo as, when you ſhall reſt your thumb upon any of thoſe Bumleaves, or high inches, and open the Book, you ſhall ſee in each page one colour or picture throughout the Book;This will ſeem rare to the beholders. in another row, another colour, &c. To make that matter more plain unto you, let this be deſcription hereof. Hold the Book with your left hand, and (betwixt your fore-finger and thumb of your right hand) ſlip over the Book in what place you liſt, and your thumb will alwayes reſt at the ſeventh leaf; to wit, at the Bumleaf or high inch of Paper [Page] from whence when your Book is ſtrained, it will fall or ſlip to the next, &c. Which when you hold faſt, and open the Book, the beholders ſeeing each leaf to have one colour or picture with ſo many varieties, all paſſing continually and directly through the whole Book, will ſuppoſe that with words you can diſcolor the leaves at your pleaſure.Where ſuch Books may be gotten. But becauſe perhaps you will hardly conceive hereof by this deſcription, you ſhall (if you be diſpoſed) ſee or buy for a ſmall value the like Book, at the Shop of W. Brome in Pauls-Churchyard, for your further inſtruction. * There are certain feats of activity, which beautifie this Art exceedingly: howbeit even in theſe, ſome are true, and ſome are counterfeit, to wit, ſome done by practice, and ſome by confederacy. * There are likewiſe divers feats, Arithmetical and Geometrical: for them read Gemma Phryſius, and Record, &c. which being exerciſed by Jugglers, add credit to their Art. * There are alſo (beſides them which I have ſet down in this title of Hartumim) ſundry ſtrange experiments reported by Pliny, Albert, Joh. Bap. Port. Neap. and Thomas Lupton, whereof ſome are true, and ſome falſe, which being known to Jannes and Jambres, or elſe to our Jugglers, their occupation is the more magnified, and they thereby more reverenced. See more hereof in the 11. Book of this diſcovery, in the title Nahas, cap. 10. Here is place to diſcover the particular knaveries of caſting of lots, and drawing of cuts (as they term it) whereby many coſenages are wrought: ſo as I dare not teach the ſundry devices thereof, leſt the ungodly make a practice of it in the Common-wealth, where many things are decided by thoſe means, which being honeſtly meant may be lawfully uſed. But I have ſaid already ſomewhat hereof in general, and therefore alſo the rather have ſuppreſſed the particularities, which (in truth) are meer juggling knacks: whereof I could diſcover a great number.

Chap. XXXIV.

Deſperate or dangerous Juggling-knacks, wherein the ſimple are made to think, that a ſilly 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.

TAke a Hen, a Chick, or a Capon, and thruſt a Nail or a fine ſharp pointed Knife through the midſt of the head thereof, the edge towards the bill, ſo as it may ſeem impoſſible for her to eſcape death:The natural cauſe why a Hen thruſt thorough the head with a Bodkin doth live notwithſtanding. then uſe words, and pulling out the Knife, lay Oats before her, &c. and ſhe will eat and live, being nothing at all grieved or hurt with the wound; becauſe the Brain lyeth ſo farre behind in the head as it is not touched, though you thruſt your Knife between the combe and it, and after you have done this, you may convert your ſpeech and actions to the grievous wounding and preſent recovering of your own ſelf.

To Eat a Knife, and to fetch it out of any other place.

TAke a Knife, and contain the ſame within your two hands, ſo as no part be ſeen there of but a little of the point, which you muſt ſo bite at the firſt, as noiſe may be made therewith. Then ſeem to put a great part thereof into your mouth, and letting your hand ſlip down, there will appear to have been more in your mouth then is poſſible to be contained therein. Then ſend for drink,It muſt be cleanly conveyed in any caſe. or uſe ſome other delay, until you have let the ſaid Knife ſlip into your lap, holding both your fiſts cloſe together as before, and then raiſe them ſo from the edge of the Table where you ſit (for from thence the Knife may moſt privily ſlip down into your lap) and inſtead of biting the Knife, knable a little upon your nail, and then ſeem to thruſt the Knife into your mouth, opening the hand next unto it, and thruſt up the other, ſo as it may appear to the ſtanders by, that you have delivered your hands thereof, and truſt it into your mouth; then call for drink, after countenance made of pricking and danger, &c. Laſtly, put your hand into your lap, and taking that Knife in your hand, you [Page] may ſeem to bring it out from behind you, or from whence you liſt. * But if you have another like Knife and a Confederate, you may do twenty notable wonders hereby; as to ſend a ſtander by into ſome Garden or Orchard, deſcribing to him ſome tree or herb, under which it ſticketh; or elſe ſome ſtrangers ſheath or pocket, &c.

To thruſt a Bodkin into your Head without hurt.

The manner and means of this action.TAke a Bodkin ſo made, as the haft being hollow, the blade thereof may ſlip thereinto aſſoon as you hold the point upward; and ſet the ſame to your forehead, and ſeem to thruſt it into your head, and ſo (with a little ſponge in your hand) you may bring out blood or wine, making the beholders think the blood or the wine (whereof you may ſay you have drunk very much) runneth out of your fore-head. Then, after countenance of pain and greif, pull away your hand ſuddenly, holding the point downward; and it will fall ſo out, as it will ſeem never to have been thruſt into the haft; but immediately thruſt that Bodkin into your lap or pocket, and pull out another plain Bodkin like the ſame, ſaving in that conceit.

To thruſt a Bodkin through your Tongue, and a Knife through your Arm; a pitiful ſight, without hurt or danger.

A form or pattern of this Bodkin and Knife you ſhall ſhall ſee deſcribed if you turn over a few leaves forward.MAke a Bodkin, the blade thereof being ſundred in the middle, ſo as the one part be not near to the other almoſt by three quarters of an inch, each part being kept aſunder with one ſmall bought or crooked piece of Iron of the faſhion deſcribed hereafter in place convenient. Then thruſt your tongue betwixt the foreſaid ſpace; to wit, into the bought left in the Bodkin blade, thruſting the ſaid bought behind your teeth, and biting the ſame: and then it ſhall ſeem to ſtick ſo faſt in and through your tongue, that one can hardly pull it out.* Alſo the very like may be done with a Knife ſo made, and put upon your Arm; and the wound will appear the more terrible, if a little blood be poured thereupon.

To thruſt a piece of Lead into one Eye, and to drive it about (with a ſtick) between the skin and fleſh of the fore-head, until it be brought to the other Eye, and there thruſt out.

PUt a piece of Lead into one of the neather lids of your Eye, as big as a tag of a point, but not ſo long (which you may do without danger) and with a little juggling ſtick (one end thereof being hollow) ſeem to thruſt the like piece of Lead under the other Eye-lid; but convey the ſame indeed into the hollowneſs of the ſtick; the ſtopple or peg thereof may be privily kept in your hand until this feat be done. Then ſeem to drive the ſaid piece of Lead, with the hollow end of the ſaid ſtick, from the ſame eye: and ſo with the end of the ſaid ſtick, being brought along upon your forehead to the other eye, you may thruſt out the piece of Lead, which before you had put thereinto, to the admiration of the beholders: * Some eat the Lead, and then ſhove it out of the eye: and ſome put put it into both, but the firſt is beſt.

To cut half your Noſe aſunder, and to heal it again preſently without any Salve.

This is eaſily done; howbeit being cleanly handled it will deceive the ſight of the beholders.TAke a Knife having a round hollow gap in the middle, and lay it upon your Noſe, and ſo ſhall you ſeem to have cut your Noſe half aſunder. Provided alwayes, that in all theſe you have another like Knife without a gap, to be ſhewed upon the pulling out of the ſame, and words of Inchantment to ſpeak, blood alſo to bewray the wound and nimble conveyance.

To put a Ring through your Cheek.

THere is another old knack, which ſeemeth dangerous to the Cheek: for the accompliſhing whereof you muſt have two Rings of like colour and quantity: the one filed aſunder, ſo as you may thruſt it upon your Cheek; [Page] the other muſt be whole and conveyed upon a ſtick, holding your hand thereupon in the middle of the ſtick, delivering each end of the ſame ſtick to be holden faſt by a ſtander by. Then conveying the ſame cleanly into your hand, or (for lack of good conveyance) into your lap or pocket, pull away your hand from the ſtick: and in pulling it away, whirle about the Ring, and ſo will it be thought that you have put thereon the Ring which was in your Cheek.

To cut off ones Head, and to lay it in a Platter, &c, which the Jugglers call the decollation of John Baptiſt.

TO ſhew a moſt notable execution by this Art, you muſt cauſe a boord, a cloth,This was done by one Kings-field of London, at a Bartholomewtide, An. 1582. in the ſight of divers that came to view this ſpectacle. and a platter to be purpoſely made, and in each of them holes fit for a bodies neck. The boord muſt be made of two planks, the longer and broader the better: there muſt be left within half a yard of the end of each plank half a hole; ſo as both the planks being thruſt together, there may remain two holes, like to the holes in a pair of Stocks; there muſt be made likewiſe a hole in the Tablecloth or Carpet. A Platter alſo muſt be ſet directly over or upon one of them, having a hole in the middle thereof, of the like quantity, and alſo a piece cut out of the ſame, ſo big as his neck, through which his head may be conveyed into the midſt of the platter; and then ſitting or kneeling under the boord, let the head only remain upon the boord in the ſame. Then (to make the ſight more dreadful) put a little Brimſtone into a Chaſing-diſh of coals, ſetting it before the head of the boy, who muſt gaſp two or three times, ſo as the ſmoke enter a little into his noſtrils and mouth (which is hot unwholeſome) and the head preſently will appear ſtark dead, if the boy ſet his countenance accordingly; and if a little blood be ſprinkled on his face, the ſight will be the ſtranger.

This is commonly practiſed with a boy inſtructed for that purpoſe, who being familiar and converſant with the company, may be known as well by his face, as by his Apparel. In the other end of the Table, where the like hole is made, another boy of the bigneſs of the known boy muſt be placed, having upon him his uſual Apparel; he muſt lean or lie upon the boord, and muſt put his head under the boord through the ſaid hole, ſo as his body ſhall ſeem to lie on the one end of the boord, and his head ſhall lie in a platter on the other end. Neceſſary obſervations to aſtoniſh the beholders. There are other things which might be performed in this action, the more to aſtoniſh the beholders, which becauſe they offer long deſcriptions, I omit; as to put about his neck a little dough kneaded with Bullocks blood, which being cold will appear like dead fleſh; and being pricked with a ſharp round hollow quill, will bleed, and ſeem very ſtrange, &c. * Many rules are to be obſerved herein, as to have the Table-cloth ſo long and wide as it may almoſt touch the ground. * Not to ſuffer the company to ſtay too long in the place, &c.

To thruſt a Dagger or Bodkin into your Guts very ſtrangely, and to recover immediately.

ANother miracle may be ſhewed touching counterfeit executions; namely, that with a Bodkin or Dagger you ſhall ſeem to kill your ſelf, or at the leaſt make an unrecoverable wound in your Belly: as (in truth) not long ſince a Juggler cauſed himſelf to be killed at a Tavern in Cheapſide, from whence he preſently went into Pauls-Churchyard and dyed. Which misfortune fell upon him through his own folly, as being then drunken, and having forgotten his Plate, which he ſhould have had for his defence. The device is this. Of a Juggler that failing in the feats of his Art, loſt his life. You muſt prepare a Paſte-boord to be made according to the faſhion of your belly and breſt: the ſame muſt by a Painter be coloured cunningly, not only like to your fleſh, but with paps, navil, hair, &c. ſo as the ſame (being handſomely truſſed unto you) may ſhew to be your natural belly. Then next to your true belly you may put a linnen cloth, and thereupon a double plate (which the Juggler that killed himſelf forgot, or wilfully omitted) over and upon the which you may place the falſe belly. Provided alwayes, that betwixt the plate and [Page] the falſe belly you place a gut or bladder of blood, which blood muſt be of a Calf or of a Sheep; but in no wiſe of an Ox or a Cow, for that will be too thick. Then thruſt,But herein ſee you be circumſpect. or cauſe to be thruſt into your breſt a round Bodkin, or the point of a Dagger, ſo far as it may peirce through your gut or bladder: which being pulled out again, the ſaid blood will ſpin or ſpirt out a good diſtance from you, eſpecially if you ſtrain your body to ſwell, and thruſt therewith againſt the plate. You muſt ever remember to uſe (with words, countenance and geſture) ſuch a grace, as may give a grace to the action, and move admiration in the beholders.

To draw a Cord through your Noſe, Mouth, or Hand, ſo ſenſible as is wonderful to ſee.

A form or pattern of this bridle you ſhall ſee in the next page.THere is another juggling knack, which they call the Bridle, being made of two Elder-ſticks, through the hollowneſs thereof is placed a Cord, the ſame being put on the Noſe like a pair of Tongs or Pinſers; and the Cord, which goeth round about the ſame, being drawn to and fro, the beholders will think the Cord to go through your noſe very dangerouſly. The knots at the end of the Cord, which do ſtay the ſame from being drawn out of the ſtick, may not be put out at the very top (for that muſt be ſtopped up) but half an inch beneath each end: and ſo I ſay, when it is pulled, it will ſeem to paſs through the noſe; and then may you take a Knife, and ſeem to cut the Cord aſunder, and pull the Bridle from your Noſe.

The Concluſion, wherein the Reader is referred to certain Patterns of Inſtruments wherewith divers Feats here ſpecified are to be executed.

HErein I might wade infinitely, but I hope it ſufficeth, that I have delivered unto you the principles, and alſo the principal feats belonging to this Art of Juggling, ſo as any man conceiving throughly hereof may not only do all theſe things, but alſo may deviſe other as ſtrange, and vary every of theſe devices into other forms as he can beſt conceive. And ſo long as the power of Almighty God is not tranſported to the Juggler, nor offence miniſtred by his uncomely ſpeech and behaviour, but the action performed in paſtime, to the delight of the beholders, ſo as alwayes the Juggler confeſs in the end that theſe are no ſupernatural actions, but devices of men, and nimble conveyances, let all ſuch curious conceited men as cannot afford their neighbours any comfort or commodity, but ſuch as pleaſeth their melancholick diſpoſitions, ſay what they liſt; for this will not be only found among indifferent actions, but ſuch as greatly advance the power and glory of God, diſcovering their pride and falſehood that take upon them to work miracles,Among what actions juggling is to be counted. and to be the mighty power of God, as James and Jambres, and alſo Simon Magus did.

If any man doubt of theſe things, as whether they be not as ſtrange to behold as I have reported,A matchleſs fellow for Legierdemain. or think with Bodin, that theſe matters are performed by familiars or Devils; let him go into S. Martins, and enquire for one John Cautares (a French man by birth, in converſation an honeſt-man) and he will ſhew as much and as ſtrange actions as theſe, who getteth not his living hereby, but laboureth for the ſame with the ſweat of his brows, and nevertheleſs hath the beſt hand and conveyance (I think) of any man that liveth this day.

Neither do I ſpeak (as they ſay) without Book herein. For if time, place, and occaſion ſerve, I can ſhew ſo much herein, that I am ſure Bodin, Spinaeus, and Vairus, would ſwear I were a Witch, and had a familiar Devil at Commandement. But truly my ſtudy and travel herein hath only been employed to the end I might prove them fools, and find out the fraud of them that make them fools, as whereby they may become wiſer, and God may have that which to him belongeth.

[Page]And becauſe the manner of theſe juggling conveyances is not eaſily conceived by diſcourſe of words;Touching the patterns of divers juggling Inſtruments. I have cauſed to be ſet down divers forms of Inſtruments uſed in this Art; which may ſerve for patterns to them that would throughly ſee the ſecrets thereof, and make them for their own private practices, to try the event of ſuch devices, as in this Tract of Legierdemain are ſhewed. Where note, that you ſhall find every Inſtrument that is moſt neceſſarily occupied in the working of theſe ſtrange feats, to bear the juſt and true number of the page, where the uſe hereof is in ample words declared.

Now will I proceed with another coſening point of Witchcraft, apt for the place, neceſſary for the time, and in mine opinion meet to be diſcovered, or at the leaſt to be defaced among deceitful Arts. And becauſe many are abuſed hereby to their utter undoing, for that it hath had paſſage under the protection of learning, whereby they pretend to accompliſh their works, it hath gone freely without general controlment through all Ages, Nations, and People.

Here follow patterns of certain Inſtruments to be uſed in the former juggling knacks.

§

To pull three Bead-ſtones from off a Cord, while you hold faſt the ends thereof, without removing of your hand.

To draw a Cord through your Noſe, Mouth or Hand, which is called the Bridle.

To be inſtructed in the right uſe of the ſaid Bead-ſtones, read pag. 190. & 191. As for the Bridle, read pag. 198.

[Page] To thruſt a Bodkin into your Head, and through your Tongue, &c.

The hithermoſt is the Bodkin with the Bowt, the middlemoſt is the Bodkin with the hollow haft; the furthermoſt is the plain Bodkin ſerving for ſhew.

To be inſtructed and taught in the right uſe and ready practice of theſe Bodkins, read pag. 196.

To thruſt a Knife through your Arm, and to cut half your Noſe aſunder, &c.

The middlemoſt knife is to ſerve for ſhew; the other two be the Knives of device.

To be ready in the uſe and perfect practice of theſe Knives here portrayed, ſee pag. 196.

To Cut off ones Head, and to lay it in a Platter, which the Jugglers call the decollation of John Baptiſt.

[Page]

The form of the plancks, &c.

The order of the action, as it is to be ſhewed.

What order is to be obſerved for the practiſing hereof with great admiration, read pag. 197, 198.

BOOK XIV.

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CHAP. I.

Of the Art of Alchymiſtry, of their words of Art and devices to blear mens Eyes, and to procure credit to their Profeſſion.

Alchymiſtry a craft, not an Art. HEre I thought it not impertinent to ſay ſomewhat of the Art or rather the craft of Alchymiſtry, otherwiſe called Multiplication; which Chaucer, of all other men, moſt lively deciphereth. In the bowels hereof doth both Witchcraft and Conjuration lie hidden, as whereby ſome coſen others, and ſome are coſened themſelves. For by this myſtery (as it is ſaid in the Chanons mans prologue)

They take upon them to turn upſide down,

G. Chaucer in the Chanons mans prolog.

All the Earth between Southwark and Canterbury town,

And to pave it all of ſilver and gold, &c.

But ever they lack of their concluſion,

And to much folk they do illuſion.

For their ſtuffe ſlides away ſo faſt,

That it makes them beggers at the laſt,

And by this craft they do never win,

But make their purſe empty, and their wits thin.

And becauſe the practicers hereof would be thought wiſe, learned, cunning, and their crafts Maſters, they have deviſed words of Art, Sentences, and Epithets obſcure, and confections ſo innumerable (which are alſo compounded of ſtrange and rare ſimples) as confound the capacities of them that are either ſet on work herein, or be brought to behold or expect their concluſions. For what plain man would not believe, that they are learned and jolly fellows, that have in ſuch readineſs ſo many myſtical terms of Art:The terms of the Art Alchymiſtical, deviſed of purpoſe to bring credit to coſenage. as (for a taſte) their ſubliming, amalgaming, englutting, imbibing, incorporating, cementing, retrination, terminations, mollifications, and indurations of bodies, matters combuſt and coagular, ingots, teſts, &c. Or who is able to conceive, (by reaſon of the abrupt confuſion, contrariety, and multitudes of drugs, ſimples, and confections) the operation and myſtery of their ſtuffe and workmanſhip! For theſe things and many more, are of neceſſity to be prepared and uſed in the execution of this indeavour; namely orpiment, ſublimed Mercury, Iron ſquames, Mercury crude, groundly large, Bole Armoniack, Verdigreece, Horace, Boles, Gall, Arſenick, Sal Armoniack, Brimſtone, Salt, Paper, burnt Bones, unſlaked Lime, Clay, Salt-Peter, Vitriol, Saltartre, Alcalie, Sal preparat, Clay made with Horſe-dung, Mans-hair, Oil of Tartre, Allum, Glaſs, Wort, Yeſt, Argol, Refagor, Gleir of an eye, Powders, Aſhes, Dung, Piſs, &c. Then have they Waters corroſive and lincal, Waters of Albification, and Water ru [...]ifying, &c. Alſo Oils, Ablutions, and Metals fuſible. Alſo their Lamps, their Urinals, Diſcenſories, Sublimatories, Alembecks, Viols, Croſſets, Cucurbits, Stillatories, and their Furnace of Calcination: alſo their ſoft and ſubtle [Page] fires, ſome of Wood, ſome of Coal, compoſed ſpecially of Beech, &c. And becauſe they will not ſeem to want any point of coſenage to aſtoniſh the ſimple, or to move admiration to their enterprizes, they have (as they affirm) four ſpirits to work withal; whereof the firſt is Orpiment; the ſecond, Quick-ſilver; the third, Sal-Armoniack; the fourth, Brimſtone. Then have they ſeven celeſtial Bodies; namely, Sol, Luna, Mars, Mercury, Saturn, Jupiter, and Venus; to whom they apply ſeven terreſtrial bodies; to wit, Gold, Silver, Iron, Quick-ſilver, Lead, Tin, and Copper, attributing unto theſe the operation of the other; ſpecially if the terreſtrial bodies be qualified, tempered, and wrought in the hour and day according to the feats of the celeſtial bodies, with more like vanity.

CHAP. II.

The Alchymiſters drift; the Chanons Yeomans Tale; of Alchymiſtical Stones and Waters.

NOw you muſt underſtand that the end and drift of all their works, is, to attain unto the compoſition of the Philoſophers Stone, called All [...]er, and to the ſtone called Titanus; and to Magnatia, which is a Water made of the four Elements, which (they ſay) the Philoſophers are ſworn neither to diſcover nor to write of. And by theſe they mortifie Quickſilver, and make it malleable and to hold touch: hereby alſo they convert any other metal (but ſpecially Copper) into Gold. This Science (forſooth) is the ſecret of ſecrets: even as Solomon's Conjuration is ſaid among the Conjurers to be ſo likewiſe. And thus, when they chance to meet with young men, or ſimple people, they boaſt and brag, and ſay with Simon Magus, that they can work miracles,Acts 8. and bring mighty things to paſs. In which reſpect Chaucer truly hereof ſaith:

Each man is as wiſe as Solomon,

G. Chaucer in the Chanons mans tale.

When they are together everichone:

But he that ſeems wiſeſt, is moſt fool in preef,

And he that is trueſt, is a very theef.

They ſeem friendly to them that know nought;

But they are fiendly both in word and thought,

Yet many men ride and ſeek their acquaintance,

Not knowing of their falſe governance.

He alſo ſaith, and experience verifieth his aſſertion, that they look ill favouredly, and are alwayes beggerly attired: his words are theſe:

Thoſe fellows look ill favouredly,

Idem. ibid.

And are alwayes tired beggerly,

So as by ſmelling and thredbare aray,

Theſe folk are known and diſcerned alway.

But ſo long as they have a ſheet to wrap them in by night,

Or a rag to hang about them in the day-light,

They will it ſpend in this craft,

They cannot ſtint tell nothing be laft.

Here one may learn if he have ought,

To multiply and bring his good to nought.

But if a man ask them privily,

Why they are cloathed ſo unthriftily,

They will round him in the ear and ſay,

If they eſpied were, men would them ſlay,

And all becauſe of this noble Science:

Lo thus theſe folk betraien innocence.

[Page] The points or parts of the Art Alchymiſtical which may be called the miſty or ſmoky Science.The Tale of the Chanons Yeoman publiſhed by Chaucer, doth make (by way of example) a perfect demonſtration of the Art of Alchymiſtry or Multiplication: the effect whereof is this. A Chanon being an Alchymiſter or coſener, eſpied a covetous Prieſt, whoſe purſe he knew to be well lined, whom he aſſaulted with flattery and ſubtle ſpeech, two principal points belonging to this Art. At the length he borrowed money of the Prieſt, which is the third part of the Art, without which the Profeſſors can do no good, nor indure in good eſtate. Then he at his day repayed the money, which is the moſt difficult point in this Art, and a rare experiment. Finally, to requite the Prieſts courteſie, he promiſed unto him ſuch inſtructions, as whereby with expedition he ſhould become infinitely rich, and all through this Art of Multiplication. And this is the moſt common point in this Science; for herein they muſt be skilful before they can be famous, or attain to any credit. The Prieſt diſliked not his proffer, ſpecially becauſe it tended to his profit, and embraced his courteſie. Then the Chanon willed him forthwith to ſend for three ounces of Quick-ſilver, which he ſaid he would tranſubſtantiate (by his Art) into perfect ſilver. The Prieſt thought that a man of his profeſſion could not diſſemble, and therefore with great joy and hope accompliſhed his requeſt.

And now (forſooth) goeth this jolly Alchymiſt about his buſineſs and work of Multiplication, and cauſeth the Prieſt to make a fire of coals, in the bottom whereof he placeth a Croſlet; and pretending only to help the Prieſt to lay the coals handſomly, he foiſteth into the middle ward or lane of coals, a Beechen coal, within the which was conveyed an Ingot of perfect ſilver; which (when the coal was conſumed) ſlipt down into the Croſlet, that was (I ſay) directly under it. The Prieſt perceived not the fraud,The Alchymiſts bait to catch a fool. but received the Ingot of ſilver, and was not a little joyful to ſee ſuch certain ſucceſs proceed from his own handy work wherein could be no fraud (as he ſurely conceived) and therefore very willingly gave the Chanon forty pounds for the receipt of this experiment, who for that ſum of money taught him a leſſon in Alchymiſtry, but he never returned to hear repetitions, or to ſee how he profitted.

CHAP. III.

Of a Yeoman of the Countrey coſened by an Alchymiſt.

I Could cite many Alchymiſtical coſenages wrought by Doctor Burcot, Feates, and ſuch other; but I will paſs them over, and only repeat three experiments of that Art; the one practiſed upon an honeſt Yeoman in the County of Kent, the other upon a mighty Prince, the third upon a covetous Prieſt. And firſt touching the Yeoman, he was overtaken and uſed in manner and form following, by a notable coſening Varlet, who profeſſed Alchymiſtry, Juggling, Witchcraft, and Conjuration: and by means of his Companions and Confederates diſcuſſed the ſimplicity and ability of the ſaid Yeoman, and found out his eſtate and humour to be convenient in this purpoſe; and finally came a woing (as they ſay) to his daughter, to whom he made love cunningly in words, though his purpoſe tended to another matter. And among other illuſions and tales concerning his own commendation, for wealth, parentage, inheritance, allyance, activity, learning, pregnancy, and cunning, he boaſted of his knowledge and experience in Alchymiſtry, making the ſimple man beleive that he could multiply, and of one Angel make two or three. Which ſeemed ſtrange to the poor man, inſomuch as he became willing enough to ſee that concluſion: whereby the Alchymiſter had more hope and comfort to attain his deſire,Note the coſening coveyance of this Alchymiſtical practitioner. than if his daughter had yielded to have marryed him. To be ſhort, he in the preſence of the ſaid Yeoman, did include within a little Ball of Virgin-Wax, a couple of Angels; and after certain Ceremonies and conjuring words he ſeemed to deliver the ſame unto him: but in truth [Page] (through Legierdemain) he conveyed into the Yeomans hand another ball of the ſame ſcantling, wherein were incloſed many more Angels than were in the ball which he thought he had received. Now (forſooth) the Alchymiſter bad him lay up the ſame ball of Wax, and alſo uſe certain ceremonies (which I thought good here to omit.) And after certain dayes, hours, and minutes, they returned together, according to the appointment, and found great gains by the multiplication of the angels. Inſomuch as he, being a plain man, was hereby perſwaded, that he ſhould not only have a rare and notable good ſon-in-law, but a companion that might help to adde unto his wealth much treaſure, and to his eſtate great fortune and felicity. And to increaſe this opinion in him, as alſo to win his further favour; but ſpecially to bring his cunning Alchymiſtry, or rather his lewd purpoſe to paſs, he told him that it were folly to multiply a pound of Gold, when as eaſily they might multiply a million: and therefore counſelled him to produce all the money he had, or could borrow of his neighbours and friends; and did put him out of doubt, that he would multiply the ſame, and redouble it exceedingly, even as he ſaw by experience how he dealt with the ſmall ſumm before his face.A notable fool. This Yeoman in hope of gains and preferment, &c. conſented to this ſweet motion, and brought out and laid before his feet, not the one half of his goods, but all that he had, or could make or borrow any manner of way. Then this juggling Alchymiſter, having obtained his purpoſe, folded the ſame in a ball, in quantity far bigger than the other, and conveying the ſame into his boſom or pocket, delivered another ball (as before) of the like quantity unto the Yeoman, to be reſerved and ſafely kept in his cheſt; whereof (becauſe the matter was of importance) either of them muſt have a key, and a ſeveral lock, that no interruption might be made to the Ceremony, nor abuſe by either of them, in defrauding each other. Now (forſooth) theſe circumſtances and Ceremonies being ended,A couſening device by running away to ſave the credit of the art. and the Alchymiſters purpoſe thereby performed; he told the Yeoman that (untill a certain day and hour limited to return) either of them might imploy themſelves about their buſineſs and neceſſary affairs; the Yeoman to the Plough, and he to the City of London, and in the mean time the Gold ſhould multiply, &c. But the Alchymiſter (belike) having other matters of more importance came not juſt at the hour appointed, nor yet at the day, nor within the year: ſo as although it were ſomewhat againſt the Yeomans conſcience to violate his promiſe, or break the league; yet partly by the longing he had to ſee, and partly the deſire he had to enjoy the fruit of that excellent experiment, having (for his own ſecurity) and the others ſatisfaction, ſome teſtimony at the opening thereof, to witneſs his ſincere dealing, he brake up the coffer, and lo he ſoon eſpyed the ball of Wax, which he himſelf had laid up there with his own hand: So as he thought (if the hardeſt ſhould fall) he ſhould find his principal: and why not as good increaſe hereof now, as of the other before? But alas! when the Wax was broken, and the metall diſcovered, the Gold much abaſed, and became perfect lead.

Now who ſo liſt to utter his folly,

G. Chaucer in the tale of the Chanons yeoman [...]

Let him come forth and learn to multiply;

And every man that hath ought in his Cofer,

Let him appear, and wax a Philoſopher;

In learning of his elviſh nice lore,

All is in vain, and pardee much more

Is to learn a lewd man this ſutteltee,

Fie, ſpeak not thereof it woll not be:

For he that hath learning, and he that hath none,

Conclude alike in multiplicatione.

CHAP. IV.

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A certain King abuſed by an Alchymiſt, and of the Kings Fool, a pretty jeſt.

A King couſened by Alchymiſtry.THe ſecond example is of another Alchymiſt that came to a certain King, promiſing to work by his art many great things, as well in compounding and tranſubſtantiating of metals, as in executing of other exploits of no leſs admiration. But before he began, he found the means to receive by vertue of the Kings Warrant, a great ſum of money in preſt, aſſuring the King and his Councell, that he would ſhortly return, and accompliſh his promiſe, &c. Soon after, the Kings Fool among other jeſts, fell into a diſcourſe and diſcovery of fools, and handled that common place ſo pleaſantly, that the King began to take delight therein, and to like his merry vein. Whereupon he would needs have the fool deliver unto him a ſchedule or ſcroll, containing the names of all the moſt excellent Fools in the land.

So he cauſed the Kings name to be firſt ſet down, and next him all the names of his Privy Council. The King ſeeing him ſo ſawcy and malapert, meant to have had him puniſhed: but ſome of his Council, knowing him to be a fellow pleaſantly conceited, beſought his Majeſty rather to demand of him a reaſon of his Libell, &c. than to proceed in extremity againſt him. Then the fool being asked why he ſo ſawcily accuſed the King and his Council of principal folly, anſwered; Becauſe he ſaw one fooliſh knave beguile them all, and to couſen them of ſo great a maſs of Money, and finally to be gone out of their reach. Why (ſaid one of the Council) he may return and perform his promiſe, &c. Then (quoth the fool) I can help all the matter eaſily.A wiſe fool. How (ſaid the King) canſt thou do that? Marry Sir, (ſaid he) then I will blot out your name, and put in his, as the moſt fool in the world. Many other practiſes of the like nature might be hereunto annexed, for the detection of their knavery and deceits whereupon this art dependeth, whereby the Readers may be more delighted in reading, than the practiſers benefited in ſimply uſing the ſame. For it is an art conſiſting wholly of ſubtlety and deceit, whereby the ignorant and plain-minded man through his too much credulity is circumvented, and the humour of the other ſlye coſener ſatisfied.

CHAP. V.

A Notable Story written by Eraſmus of two Alchymiſts; alſo of Longation and Curtation.

Eraſ. in colloqu. de arte Alchymiſtica.THe third example is reported by Eraſmus, whoſe excellent learning and wit is had to this day in admiration. He in a certain dialogue intituled Alchymiſtica doth finely bewray the knavery of this crafty art; wherein he propoſeth one Balbine, a very wiſe, learned, and devout prieſt, howbeit ſuch a one as was bewitched, and mad upon the art of Alchymiſtry. Which thing another coſening Prieſt perceived, and dealt with him in manner and form following.

A flattering and clawing preamble.Mr. Doctor Balbine (ſaid he) I being a ſtranger unto you may ſeem very ſaucy to trouble your worſhip with my bold ſuit, who alwayes are buſied in great and divine ſtudies. To whom Balbine, being a man of few words, gave a nodde: which was more then he uſed to every man. But the Prieſt knowing his humour, ſaid; I am ſure Sir, if you knew my ſuit, you would pardon my importunity. I pray thee good Sir John (ſaid Balbine) ſhew me thy minde, and be brief. That ſhall I doe Sir (ſaid he) with a good will, You know Mr. Doctor, through your skill in Philoſophy, that every mans deſtiny is not alike; and I for my part am at this point, that I cannot tell whether I may be counted happy or infortunate. For when I weigh mine own caſe, or rather my [Page] ſtate, in part I ſeem fortunate, and in part miſerable. But Balbine being a man of ſome ſurlineſs, alwayes willed him to draw his matter to a more compendious form: which thing the Prieſt ſaid he would doe, and could the better perform, becauſe Balbine himſelf was ſo learned and expert in the very matter he had to repeat, and thus he began.

I have had, even from my childhood, a great felicity in the art of Alchymiſtry, which is the very marrow of all Philoſophy. Balbine at the naming of the word Alchymiſtry, inclined and yielded himſelf more attentively to hearken unto him: marry it was only in geſture of body; for he was ſpare of ſpeech, and yet he bade him proceed with his tale. Then ſaid the Prieſt, wretch that I am, it was not my luck to light on the beſt way: for you Mr. Balbine know (being ſo univerſally learned) that in this art there are two wayes, the one called Longation, the other Curtation; and it was mine ill hap to fall upon Longation. When Balbine asked him the difference of thoſe two waves; Oh Sir,Longation and Curtation in Alchymiſtry. ſaid the Prieſt, you might count me impudent, to take upon me to tell you that of all other are beſt learned in this Art, to whom I come, moſt humbly to beſeech you to teach me that lucky way of Curtation. The cunninger you are, the more eaſily you may teach it me: and therefore hide not the gift that God hath given you, from your brother, who may periſh for want of his deſire in this behalf; and doubtleſs Jeſus Chriſt will inrich you with greater bleſſings and endowments.

Balbine being abaſhed partly with his importunity, and partly with the ſtrange circumſtance, told him that (in truth) he neither knew what Longation or Curtation meant; and therefore required him to expound the meaning of theſe words. Well (quoth the Prieſt) ſince it is your pleaſure, I will do it, though I ſhall thereby take upon me to teach him that is indeed much cunninger than my ſelf. And thus he began: Oh Sir,Note how the Couſener circumventeth Balbine. they that have ſpent all the dayes of their life in this divine faculty, do turn one nature and form into another, two wayes; the one is very brief, but ſomewhat dangerous; the other much longer, marry very ſafe, ſure, and commodious. Howbeit, I think my ſelf moſt unhappy that have ſpent my time and travel in that way which utterly miſliketh me, and never could get any one to ſhew me the other that I ſo earneſtly deſire. And now I come to your worſhip, whom I know to be wholly learned and expert herein, hoping that you will (for charities ſake) comfort your brother, whoſe felicity and well-doing now reſteth only in your hands; and therefore I beſeech you relieve me with your counſel.

By theſe and ſuch other words when this couſening Varlot had avoided ſuſpicion of guile, and aſſured Balbine that he was perfect and cunning in the other way: Balbine's fingers itched, and his heart tickled, ſo as he could hold no longer, but burſt out with theſe words: Let this Curtation go to the Devil, whoſe name I did never ſo much as once hear of before, and therefore do much leſs underſtand it. But tell me in good faith, do you exactly underſtand Longation? Yea, ſaid the Prieſt, doubt you not hereof: but I have no fanſie to that way, it is ſo tedious. Why (quoth Balbine) what time is required in the accompliſhment of this work by way of Longation? Too too much ſaid the Alchymiſter, even almoſt a whole year: but this is the beſt,Fair words make fools fain, and large offers blind the wiſe. the ſureſt and ſafeſt way, though it be for ſo many moneths prolonged, before it yield advantage for coſt and charges expended thereabouts. Set your heart at reſt (ſaid Balbine) it is no matter, though it were two years, ſo as you be well aſſured to bring it then to paſs.

Finally, it was there and then concluded, that preſently the Prieſt ſhould go in hand with the work, and the other ſhould bear the charge, the gains to be indifferently divided betwixt them both, and the work to be done privily in Balbine's houſe. And after the mutual oath was taken for ſilence, which is uſual and requiſite alwayes in the beginning of this myſtery, Balbine delivered money to the Alchymiſter for Bellowes, Glaſſes, Coals, &c. which ſhould ſerve for the erection and furniture of the Forge. Which money the Alchymiſter [Page] had no ſooner fingered, but he ran merrily to the Dice, to the Alehouſe, and to the Stewes, and who there ſo luſty as couſening Sir John! who indeed this way made a kind of Alchymiſtical transformation of Money. Now Balbine urged him to go about his buſineſs, but the other cold him, that if the matter were once begun, it were half ended: for therein conſiſted the greateſt difficulty.

Well, at length he began to furniſh the furnace; but now forſooth a new ſupply of Gold muſt be made, as the ſeed and ſpawn of that which muſt be engendred and grow out of this work of Alchymiſtry. For even as a fiſh is not caught without a bait, no more is Gold multiplyed without ſome parcels of Gold: and therefore Gold muſt be the foundation and ground-work of that art, or elſe all the fat is in the fire. But all this while Balbine was occupied in calculating, and muſing upon his accompt; caſting by Arithmetick, how that if one ounce yield fifteen, then how much gains two thouſand ounces might yield: for ſo much he determined to employ that way.

When the Alchymiſt had alſo conſumed this Money, ſhewing great travell a moneth or twain, in placing the bellowes, the coals, and ſuch other ſtuffe, and no whit of profit proceeding or coming thereof. Balbine demanded how the world went; our Alchymiſt was as a man amazed. Howbeit he ſaid at length; Forſooth even as ſuch matters of importance commonly do go forward, whereunto there is alwayes very difficult acceſs. There was (ſaith he) a fault (which I have now found out) in the choyce of the coals, which were of Oak, and ſhould have been of Beech. One hundred Duckets were ſpent that way, ſo as the Dicing houſe and the Stewes were partakers of Balbines charges. But after a new ſupply of Money, better coals were provided, and matters more circumſpectly handled.Balbine was bewitched with deſire of gold, &c. Howbeit, when the forge had travelled long, and brought forth nothing, there was another excuſe found out; to wit, that the glaſſes were not tempered as they ought to have been. But the more Money was diſburſed hereabouts, the worſe willing was Balbine to give over, according to the Dicers vein, whom fruitleſs hope bringeth into a fools paradiſe.

The Alchymiſt, to caſt a good colour upon his knavery, took on like a man moonſick, and proteſted with great words full of forgery and lyes, that he never had ſuch luck before. But having found the errour, he would be ſure enough never hereafter to fall into the like overſight, and that henceforward all ſhould be ſafe and ſure, and throughly recompenſed in the end, with large increaſe. Hereupon the Work-houſe is now the third time repaired, and a new ſupply yet once again put into the Alchymiſts hand;Notable couſenage. ſo as the glaſſes were changed. And now at length the Alchymiſt uttered another point of his art and cunning to Balbine; to wit, that thoſe matters would proceed much better, if he ſent our Lady a few French Crowns in reward; for the art being holy, the matter cannot proſperouſly proceed, without the favour of the Saints. Which counſell exceedingly pleaſed Balbine, who was ſo devout and religious, that no day eſcaped him but he ſaid our Lady Mattens.

The Alchymiſter bringeth Balbine into a fools paradiſe.Now our Alchymiſter having received the offering of money, goeth on his holy pilgrimage, even to the next Village, and there conſumeth it every penny, among Bawds and Knaves: and at his return, he told Balbine that he had great hope of good luck in this buſineſs; the holy Virgin gave ſuch favourable countenance, and ſuch attentive ear unto his prayers and vowes. But after this, when there had been great travell beſtowed, and not a dram of Gold yeelded not levied from the forge; Balbine began to expoſtulate, and reaſon ſomewhat roundly with the couſening fellow; who ſtill ſaid he never had ſuch filthy luck in all his life before, and could not deviſe by what means it came to paſſe, that things went ſo overthwartly. But after much debating betwixt them upon the matter, at length it came into Balbine's head to ask him if he had not foreſlowed to hear Maſs, or to ſtay his hours; which if he had done, nothing could proſper under his hand. Without doubt (ſaid the couſener) you have hit the nail on the head. Wretch that I am! I remember once or twice being [Page] at a long feaſt, I omitted to ſay mine Ave Mary after dinner. So ſo (ſaid Balline) no marvell then that a matter of ſuch importance hath had ſo ill ſucceſs. The Alchymiſter promiſed to do penance; as to hear twelve maſſes for two that he had foreſlowed; and for every Ave overſlipped, to render and repeat twelve to our Lady.

Soon after this, when all our Alchymiſters money was ſpent, and alſo his ſhifts failed how to come by any more, he came home with this device, as a man wonderfully frayed and amazed, piteouſly crying and lamenting his miſfortune. Whereat Balbine being aſtoniſhed, deſired to know the cauſe of his complaint. Oh (ſaid the Alchymiſter) the Courtiers have ſpied our enterpriſe;Here the Alchymiſter uttereth a notorious point of couſening knavery. ſo as I for my part look for nothing but preſent impriſonment. Whereat Balbine was abaſhed, becauſe it was flat fellony to goe about that matter, without ſpeciall licenſe. But (quoth the Alchymiſter) I fear not to be put to death, I would it would fall out ſo; marry I fear leſt I ſhould be ſhut up in ſome caſtle or tower, and there ſhall be forced to tug about this work and broil in this buſineſs all the dayes of my life.

Now the matter being brought to conſultation, Balbine, becauſe he was cunning in the art of Rhetorick, and altogether ignorant in law, beat his brains in deviſing how the accuſation might be anſwered, and the danger avoided. Alas (ſaid the Alchymiſter) you trouble your ſelf all in vain, for you ſee the crime is not to be denyed, it is ſo generally bruited in Court: neither can the fact be defended, becauſe of the manifeſt law publiſhed againſt it. To be ſhort, when many wayes were deviſed, and divers excuſes alleadged by Balbine, and no ſure ground to ſtand on for their ſecurity; at length the Alchymiſter having preſent want and need of money, framed his ſpeech in this ſort; Sir, ſaid he to Balbine, we uſe flow counſel, and yet the matter requireth haſte.Mark how this Alchymiſter goeth from one degree of couſenage to another. For I think they are coming for me ere this time to hale me away to priſon; and I ſee no remedy but to die valiantly in the cauſe. In good faith (ſaid Balbine) I know not what to ſay to the matter. No more do I, (ſaid the Alchymiſter) but that I ſee theſe Courtiers are hungry for Money, and ſo much the readier to be corrupted and framed to ſilence. And though it be a hard matter to give thoſe rakehells till they be ſatisfied, yet I ſee no better counſel or advice at this time. No more could Balbine, who gave him thirty ducats of gold to ſtôp their mouths, who in an honeſt cauſe would rather have given ſo many teeth out of his head, than one of thoſe pieces out of his pouch. This coin had the Alchymiſter, who for all his pretenſes and gay gloſes was in no danger, other than for lack of Money to loſe his Leman or Concubine, whoſe acquaintance he would not give over, nor forbear her company, for all the goods that he was able to get, were it by never ſo much indirect dealing, and unlawfull means.

Well, yet now once again doth Balbine newly furniſh the forge, a prayer being made before to our Lady to bleſs the enterpriſe, and all things being provided and made ready according to the Alchymiſters own a [...]king, and all neceſſaries largely miniſtred after his own liking; a whole year being likewiſe now conſumed about this bootleſs buſineſs, and nothing brought to paſs; there fell out a ſtrange chance, and that by this means enſuing, as you ſhall hear.

Our Alchymiſter forſooth uſed a little extraordinary lewd company with a Courtiers wife, whiles he was from home, who ſuſpecting the matter, came to the door unlooked for, and called to come in, threatning them that he would break open the doors upon them. Some preſent device (you ſee) was now requiſite, and there was none other to be had, but ſuch as the opportunity offered; to wit, to leap out at a back window; which he did, not without great hazard, and ſome hurt. But this was ſoon blazed abroad, ſo as it came to Balbine's ear,The mildeſt and ſofteſt nature is commonly ſooneſt abuſed. who ſhewed in countenance that he had heard thereof, though he ſaid nothing. But the Alchymiſter knew him to be devout, and ſomewhat ſuperſtitious; and ſuch men are eaſie to be intreated to forgive, how great ſoever the fault be, and deviſed to open the matter in manner and form following.

[Page]O Lord (ſaith he before Balbine) how unfortunately goeth our buſineſs forward! I marvell what ſhould be the cauſe. Whereat Balbine, being one otherwiſe that ſeemed to have vowed ſilence, took occaſion to ſpeak, ſaying; It is not hard to know the impediment and ſtop hereof: for it is ſin that hindereth this matter; which is not to be dealt in but with pure hands. Whereat the Alchymiſter fell upon his knees, beating his breaſt, and lamentably cryed, ſaying; Oh maſter Balbine, you ſay moſt truely, it is ſin that hath done us all this diſpleaſure; not your ſin Sir, but mine own, own good maſter Balbine. Neither will I be aſhamed to diſcover my filthineſs unto you, as unto a moſt holy and ghoſtly father. The infirmity of the fleſh had overcome me, and the Devil had caught me in his ſnare. Oh wretch that I am! Of a Prieſt I am become an Adulterer. Howbeit, the Money that erſt while was ſent to our Lady, was not utterly loſt; for if ſhe had not been, I had certainly been ſlain. For the good man of the houſe brake open the door, and the window was leſs than I could get out thereat. And in that extremity of danger it came into my minde to fall down proſtrate to the Virgin; beſeeching her (if our gift were acceptable in her ſight) that ſhe would,En immenſa cavi ſpirant mendacia folles. in conſideration thereof, aſſiſt me with her help. And to be ſhort, I ran to the window, and found it big enough to leap out at. Which thing Balbine did not only believe to be true, but in reſpect thereof forgave him, religiouſly admoniſhing him to ſhew himſelf thankfull to that pitifull and bleſſed Lady.

Now once more again is made a new ſupply of money, and mutual promiſe made to handle this divine matter hence forward purely and holily. To be ſhort, after a great number of ſuch parts played by the Alchymiſter, one of Balbine's acquaintance eſpyed him, that knew him from his childehood to be but a couſening Merchant; and told Balbine what he was, and that he would handle him in the end,Balbine is aſhamed that he ſhould be overſhot and overſeen in a caſe of flat couſenage. even as he had uſed many others; for a knave he ever was, and ſo he would prove. But what did Balbine, think you? Did he complain of this counterfeit, or cauſe him to be puniſhed? No, but he gave him money in his purſe, and ſent him away; deſiring him, of all courteſie, not to blab abroad how he had couſened him. And as for the knave Alchimiſter, he need not care who knew it, or what came of it; for he had nothing in goods or fame to be loſt. And as for his cunning in Alchimiſtry, he had as much as an Aſs. By this diſcourſe Eraſmus would give us to note, that under the golden name of Alchymiſtry there lyeth lurking no ſmall calamity; wherein there be ſuch ſeveral ſhifts and ſuits of rare ſubtleties and deceits, as that not only wealthy men are thereby many times improveriſhed, and that with the ſweet allurement of this art, through their own covetouſneſs, as alſo by the flattering baits of hoped gain: but even wiſe and learned men hereby are ſhamefully overſhot, partly for want of due experience in the wiles and ſubtleties of the world, and partly through the ſoftneſs and pliableneſs of their good nature, which couſening Knaves do commonly abuſe to their own luſt and commodity, and to the others utter undoing.

CHAP. VI.

The Opinion of divers learned men touching the folly of Alchimiſtry.

The ſubſtances of things are not tranſmutable. ALbert in his book of Minerals reporteth, that Avicenna treating of Alchymiſtry, ſaith; Let the dealers in Alchymiſtry underſtand, that the very nature and kinde of things cannot be changed, but rather made by art to reſemble the ſame in ſhew and likeneſs; ſo that they are not the very things indeed, but ſeem ſo to be in appearance; as caſtles and towers do ſeem to be built in the clouds, whereas the repreſentations there ſhewed, are nothing elſe but the reſemblance of certain objects below, cauſed in ſome bright and clear cloud, when the air is void of thickneſs and groſſeneſs. A ſufficient proof [Page] hereof may be the looking-glaſs. And we ſee (ſaith he) that yellow or orrenge colour laid upon red, ſeemeth to be gold.Franc. Petrarch. lib. de remed. utr. fort. 1. cap. 10. Francis Petrarch treating of the ſame matter in form of a dialogue, introduceth a diſciple of his, who fanſied the foreſaid fond profeſſion and practice, ſaying; I hope for proſperous ſucceſs in Alchymiſtry. Petrach anſwereth him; It is a wonder from whence that hope ſhould ſpring, ſith the fruit thereof did never yet fall to thy lot, nor yet at any time chance to any other; as the report commonly goeth, that many rich men, by this vanity and madneſs have been brought to beggery, whiles they have wearied themſelves therewith, weakned their bodies, and waſted their wealth in trying the means to make gold ingender gold. I hope for [...]old according to the workmans promiſe, ſaith the diſciple. He that hath promiſed thee gold, will run away with thy gold, and thou never the wiſer, ſaith Petrarch. He promiſeth me great good, ſaith the diſciple. He will firſt ſerve his own turn, and relieve his private poverty, ſaith Petrarch; for Alchymiſters are a beggerly kinde of people, who though they confeſs themſelves bare and needy, yet will they make others rich and wealthy; as though others poverty did more moleſt and pity them then their own. Theſe be the words of Petrarch, a man of great learning and no leſs experience; who as in his time he ſaw the fraudulent fetches of this compaſſing craft; ſo hath there been no age, ſince the ſame hath been broached, wherein ſome few wiſe men have not ſmelt out the evil meaning of theſe ſhifting merchants, and bewrayed them to the world.

An ancient writer of a religious Order,Goſchalcus Boll. ordinis S. Auguſt. in ſuo praeceptorlo, fol. 244. col. b, c.d. & 1. who lived above a thouſand years ſince, diſcovering the diverſities of thefts, after a long enumeration, in Alchymiſters, whom he calleth Falſificantes metallorum & mineralium, witches and counterfeiters of metals and minerals; and ſetteth them as deep in the degree of theeves, as any of the reſt, whoſe injurious dealings are brought to open arraignment. Ii is demanded (ſaith he) why the Art of Alchymiſtry doth never prove that in effect, which it pretendeth in precept and promiſe. The anſwer is ready; that if by art gold might be made, then were it behoovefull to know the manner and proceeding of nature in generation; ſith art is ſaid to imitate and counterfeit nature. Again,No certain ground in the art Alchymiſticall. it is becauſe of the lameneſs and unperfectneſs of philoſophy, ſpecially concerning minerals: no ſuch manner of proceeding being ſet down by conſent and agreement of Philoſophers in writing, touching the true and undoubted effect of the ſame. Whereupon one ſuppoſeth that gold is made of one kind of ſtuff this way, others of another kind of ſtuff that way. And therefore it is a chance if any attain to the artificial applying of the actives and paſſives of gold and ſilver. Moreover, it is certain, that quickſilver and ſulphur are the materials (as they term them) of metals, and the agent is hear, which directeth; howbeit it is very hard to know the due proportion of the mixture of the materials; which proportion the generation of gold doth require. And admit that by chance they attain to ſuch proportion; yet can they not readily reſume or do it again in another work, becauſe of the hidden diverſities of materials, and the uncertainty of applying the actives and paſſives.

The ſame ancient author concluding againſt this vain art, ſaith,Idem ibid. that of all Chriſtian Law-makers it is forbidden, and in no caſe tolerable in any Commonwealth; firſt becauſe it preſumeth to forge Idols for covetouſneſs, which are gold and ſilver: whereupon, ſaith the Apoſtle, Covetouſneſs is Idol-worſhip; ſecondly, for that (as Ariſtotle ſaith) Coin ſhould be ſcant and rare,Avaritia idol [...] rum cultus. that it might be dear; but the ſame would wax vile, and of ſmall eſtimation, if by the art of Alchimiſtry gold and Silver might be multiplied; thirdly, becauſe (as experience proveth) wiſe men are thereby bewitched, couſenors increaſed, princes abuſed, the rich impoveriſhed, the poor beggered, the multitude made fools, and yet the craft and craftmaſters (oh madneſs!) credited. Thus far he. Whereby in few words he diſcountenanceth that profeſſion, not by the imaginations of his own brain, but by manifold circumſtances of manifeſt proof. Touching the which practice I think enough hath been ſpoken, and more a great deal than [Page] needed; ſith ſo plain and demonſtrable a matter requireth the leſs travel in confutation.

CHAP. VII.

That vain and deceitfull hope is a great cauſe why men are ſeduced by this alluring art, and that their labours therein are bootleſs, &c.

HItherto ſomewhat at large I have detected the knavery of the art Alchymiſticall, partly by reaſons, and partly by examples: ſo that the thing it ſelf may no leſs appear to the judicial eye of the conſiderers, than the bones and ſinewes of a body anatomized, to the corporal eye of the beholders. Now it ſhall not be amiſs nor impertinent, to treat ſomewhat of the nature of that vain and fruitleſs hope, which induceth and draweth men forward as it were with cords, not only to the admiration, but alſo to the approbation of the ſame: in ſuch ſort, that ſome are compelled ruefully to ſing (as one in old time did,Of vain hope. whether in token of good or ill luck, I do not now well remember) Spes & fortuna valete; Hope and good hap adieu.

No marvell then though Alchymiſtry allure men ſo ſweetly, and intangle them in ſnares of folly; ſith the baits which it uſeth is the hope of gold, the hunger whereof is by the poet termed Sacra, which ſome do Engliſh, Holy; not underſtanding that it is rather to be interpreted, J. Cal. in comment upon Deut. ſerm. 127. pa. 781. col. 1. number 40. Curſed or deteſtable, by the figure Acyron, when a word of an unproper ſignification is caſt in a clauſe as it were a cloud: or by the figure Antiphraſis, when a word importeth a contrary meaning to that which it commonly hath. For what reaſon can there be, that the hunger of gold ſhould be counted holy, the ſame having (as depending upon it) ſo many millions of miſchiefs and miſeries: as treaſons, thefts, adulteries, manſlaughters, truce-breakings, perjuries, couſenages, and a great troop of other enormities,A maxim. which were here too long to rehearſe. And if the nature of every action be determinable by the end thereof, then cannot this hunger be holy, but rather accurſed, which pulleth after it as it were with iron chains ſuch a band of outrages and enormities, as of all their labour, charge, care, and coſt, &c. they have nothing elſe left them in lieu of lucre, but only ſome few burned bricks of a ruinous furnace, a peck or two of aſhes, and ſuch light ſtuffe, which they are forced peradventure in fine to ſell when beggery hath arreſted and laid his mace on their ſhoulders. As for all their gold, it is reſolved In primam materiam, or rather In levem quendam fumulum, into a light ſmoke or fumigation of vapors, than the which nothing is more light, nothing leſs ſubſtantial, ſpirits only excepted, out of whoſe nature and number theſe are not to be exempted.

CHAP. VIII.

A continuation of the former matter, with a concluſion of the ſame.

Eraſmus in coloq. cui titulus Coavivium fabuloſum.THat which I have declared before, by reaſons, examples, and authorities, I will now proſecute and conclude by one other example; to the end that we, as others in former ages, may judge of vain hope accordingly, and be no leſs circumſpect to avoid the inconveniences thereof, than Ulyſſes was wary to eſcape the incantations of Circes that old transforming witch. Which example of mine is drawn from Lewis the French King, the eleventh of that name, who being on a time at Burgundy, fell acquainted by occaſion of hunting with one Conon, a clowniſh but yet an honeſt and hearty good fellow. For Princes and great men delight much in ſuch plain clubhutchens. The King oftentimes, by means of his game, uſed the Countrymans houſe for his refreſhing; [Page] and as noble men ſometimes take pleaſure in homely and courſe things, ſo the King did not refuſe to eat turneps and rape roots in Conons cottage. Shortly after King Lewes being at his palace, void of troubles and diſquietneſs, Conons wife will'd him to repair to the Court, to ſhew himſelf to the King, to put him in minde of the old entertainment which he had at his houſe, and to preſent him with ſome of the faireſt and choiſeſt rape roots that ſhe had in ſtore. Conon ſeemed loth, alledging that he ſhould but loſe his labour: for princes (ſaith he) have other matters in hand, than to intend to think of ſuch trifling courteſies. But Conons wife overcame him, and perſwaded him in the end,A hungry belly will not be bridled. chooſing a certain number of the beſt and goodlyeſt Rape-roots that ſhe had: which when ſhe had given her husband to carry to the Court, he ſet forward on his journey a good trudging pace. But Conon being tempted by the way, partly with the deſire of eating, and partly with the toothſomneſs of the meat which he bare, that by little and little he devoured up all the roots ſaving one, which was a very fair and a goodly great one indeed. Now when Conon was come to the Court, it was his luck to ſtand in ſuch a place, as the King paſſing by, and ſpying the man, did well remember him, and commanded that he ſhould be brought in. Conon very cheerily followed his guide hard at the heels, and no ſooner ſaw the King, but bluntly coming to him, reached out his hand, and preſented the gift to his Majeſty. The King received it with more cheerfulneſs than it was offered, and bad one of thoſe that ſtood next him, to take it, and lay it up among thoſe things which he eſteemed moſt, and had in greateſt accompt. Then he bad Conon to dine with him, and after dinner gave the Country-man great thanks for his Rape-root; who made no bones of the matter, but boldly made challenge and claim to the Kings promiſed courteſie.A Princely Largeſſe. Whereupon the King commanded, that a thouſand Crowns ſhould be given him in recompence for his Root.

The report of this bountifulneſs was ſpread in ſhort ſpace over all the Kings houſhold: inſomuch as one of his Courtiers, in hope of the like or a larger reward, gave the King a very proper Gennet. Whoſe drift the King perceiving, and judging that his former liberality to the Clown, provoked the Courtier to this covetous attempt, took the Gennet very thankfully: and calling ſome of his Noble men about him, began to conſult with them, what mends he might make his ſervant for his Horſe. Whiles this was a doing, the Courtier conceived paſſing good hope of ſome Princely Largeſs, calculating and caſting his Cards in this manner: If his Majeſty rewarded a ſilly Clown ſo bountifully for a ſimple Rape-root, what will he do to a jolly Courtier for a gallant Gennet? Whiles the King was debating the matter, and one ſaid this, another that, and the Courtier travelled all the while in vain hope, at laſt ſaith the King, even upon the ſudden; I have now bethought me what to beſtow upon him: and calling one of his Nobles to him, whiſpered him in the ear,Sic ars deluditur arte. and willed him to fetch a thing, which he ſhould finde in his Chamber wrapped up in ſilk. The Root is brought wrapped in ſilk, which the King with his own hands gave to the Courtier, uſing theſe words therewithall, that he ſped well, inſomuch as it was his good hap to have for his Horſe a Jewel that coſt him a thouſand Crowns. The Courtier was a glad man, and at his departing longed to be looking what it was, and his heart danced for joy. In due time therefore he unwrapped the ſilk (a ſort of his fellow-Courtiers flocking about him to teſtifie his good luck) and having unfolded it, he found therein a dry and withered Rape-root. Which ſpectacle though it ſet the ſtanders about in a loud laughter, yet it quailed the Courtiers courage, and caſt him into a ſhrewd fit of penſiveneſs. Thus was the confidence of this Courtier turned to vanity, who upon hope of good ſpeed was willing to part from his Horſe for had I wiſt.

This ſtory doth teach us,The morall of the premiſſes. into what folly and madneſs vain hope may drive undiſcreet and unexpert men. And therefore no marvell though Alchymiſters dream and dote after double advantage, faring like Aeſops dog, who greedily coveting to catch and ſnatch at the ſhadow of the fleſh which he carried in his [Page] mouth over the water, loſt both the one and the other: as they do their increaſe and their principal. But to break off abruptly from this matter, and to leave theſe hypocrites (for why may they not be ſo named, who as Homer, ſpeaking in deteſtation of ſuch rakehells, ſaith very divinely and truely;

Homer.

Odi etenim ſeu clauſtra Erebi, quicunque loquuntur

Ore aliud, tacitoque aliud ſub pectore claudunt:

Engliſhed by Abraham Fleming;

I hate even as the gates of Hell,

Thoſe that one thing with tongue do tell,

And notwithſtanding cloſely keep

Another thing in heart full deep.)

To leave theſe hypocrites (I ſay) in the dregs of their diſhoneſty, I will conclude againſt them peremptorily, that they, with the rabble above rehearſed, and the rout hereafter to be mentioned, are rank Couſeners, and conſuming Cankers to the Common-wealth, and therefore to be rejected and excommunicated from the fellowſhip of all honeſt men. For now their art, which turneth all kind of metals that they can come by into miſt and ſmoak, is no leſs apparent to the world, than the clear ſunny rayes at noonſted; inſomuch that I may ſay with the Poet;

Aul. Perſius, ſatyr. 3.

Hos populus ridet, multumque toroſa juventus

Ingeminat tremulos naſo criſpante cachinnos:

Engliſhed by Abraham Fleming;

All people laugh them now to ſcorn,

each ſtrong and luſty blood

Redoubleth quavering laughters loud

with wrinkled noſe a good.

So that, if any be ſo addicted unto the vanity of the art Alchymiſticall (as every fool will have his fancy) and that (beſide ſo many experimented examples of divers, whoſe wealth hath vaniſhed like a vapour, whiles they have been over raſh in the practice hereof) this diſcourſe will not move to deſiſt from ſuch extream dotage, I ſay to him or them, and that aptly,

Idem ibid.

—dicitque facitque quod ipſe

Non ſani eſſe hominis non ſanus juret Oreſtes:

Engliſhed by Abraham Fleming;

He ſaith and doth that every thing,

which mad Oreſtes might

With Oath averre became a man

bereft of reaſon right.

BOOK XV.

[Page]

CHAP. I.

Of Magical Circles, and the reaſon of their Inſtitution.

MAgitians, and the more learned ſort of Conjurers,Imaginary Circles. make uſe of Circles in various manners, and to various intentions. Firſt, when convenience ſerves not, as to time or place that a real Circle ſhould be delineated, they frame an imaginary Circle, by means of Incantations and Conſecrations, without either Knife, Penſil, or Compaſſes, circumſcribing nine foot of ground round about them, which they pretend to ſanctifie with words and Ceremonies, ſpattering their Holy Water all about ſo far as the ſaid Limit extendeth; and with a form of Conſecration following, do alter the property of the ground, that from common (as they ſay) it becomes ſanctifi'd, and made fit for Magicall uſes.

How to conſecrate an imaginary Circle.

LEt the Exorciſt, being cloathed with a black Garment, reaching to his knee,The form of Conſecration. and under that a white Robe of fine Linnen that falls unto his ankles, fix himſelf in the midſt of that place where he intends to perform his Conjurations: And throwing his old Shooes about ten yards from the place, let him put on his, conſecrated ſhooes of ruſſet Leather with a Croſs cut on the top of each ſhooe. Then with his Magical Wand, which muſt be a new hazel-ſtick, about two yards of length, he muſt ſtretch forth his arm to all the four Windes thrice, turning himſelf round at every Winde, and ſaying all that while with fervency:

I who am the ſervant of the Higheſt, do by the vertue of his Holy Name Immanuel, ſanctifie unto my ſelf the circumference of nine foot round about me, ✚ ✚ ✚. from the Eaſt, Glaurah; from the Weſt, Garron; from the North, Cabon; from the South, Berith; which ground I take for my proper defence from all malignant ſpirits, that they may have no power over my ſoul or body, nor come beyond theſe Limitations, but anſwer truely being ſummoned, without daring to tranſgreſs their bounds: Worrh. worrah. harcot. Gambalon. ✚ ✚ ✚.

Which Ceremonies being performed,The time for Conjurations. the place ſo ſanctified is equivalent to any real Circle whatſoever. And in the compoſition of any Circle for Magical feats, the fitteſt time is the brighteſt Moon-light, or when ſtorms of lightning, winde, or thunder, are raging through the air; becauſe at ſuch times the infernal Spirits are nearer unto the earth, and can more eaſily hear the Invocations of the Exorciſt.

As for the places of Magical Circles, they are to be choſen melancholly,The places for Circles. dolefull, dark and lonely; either in Woods or Deſerts, or in a place where three wayes meet, or amongſt ruines of Caſtles, Abbies, Monaſteries, &c. or upon the Sea-ſhore when the Moon ſhines clear, or elſe in ſome large Parlour hung with black, and the floor covered with the ſame, with doors and windowes cloſely ſhut, and Waxen Candles lighted. But if the Conjuration be for the Ghoſt of one deceaſed, the fitteſt places to that purpoſe are places of the ſlain, [Page] Woods where any have killed themſelves, Church-yards, Burying-Vaults, &c. As alſo for all forts of Spirits, the places of their abode ought to be choſen, when they are called; as, Pits, Caves, and hollow places, for Subterranean Spirits: The tops of Turrets, for Aerial Spirits: Ships and Rocks of the Sea, for Spirits of the Water: Woods and Mountains for Faries, Nymphs, and Satyres; following the like order with rall the reſt.

And as the places where, ſo the manner how the Circles are to be drawn, ought to be perfectly known.The form of a Circle. Firſt, for Infernal Spirits, let a Circle nine foot over be made with black, and within the ſame another Circle half a foot diſtant, leaving half a foot of both theſe Circles open for the Magitian and his aſſiſtant to enter in: And betwixt theſe Circles round about, write all the holy Names of God, with Croſſes and Triangles at every Name; making alſo a larger triangle at one ſide of the Circle without on this manner with the names of the Trinity at the ſeven corners, viz. Yehowah, Ruah Redeſh, Immanuel, written in the little Circles.

[triangle with circles at angles]

The reaſon of Circles.The reaſon that Magitians give for Circles and their Inſtitution, is, That ſo much ground being bleſt and conſecrated by holy Words, hath a ſecret force to expel all evil Spirits from the bounds thereof; and being ſprinkled with holy water, which hath been bleſſed by the Maſter, the ground is purified from all uncleanneſs; beſides the holy Names of God written all about, whoſe force is very powerful; ſo that no wicked Spirit hath the ability to break through into the Circle after the Maſter and Scholler are entered, and have cloſed up the gap, by reaſon of the antipathy they poſſeſſe to theſe Myſtical Names. And the reaſon of the Triangle is, that if the Spirit be not eaſily brought to ſpeak the truth, they may by the Exorciſt be conjured to enter the ſame, where by virtue of the names of the Sacred Trinity, they can ſpeak nothing but what is true and right.

But if Aſtral Spirits as Faries, Nymphs, and Ghoſts of men, be called upon, the Circle muſt be made with Chalk, without any Triangles; in the place whereof the Magical Character of that Element to which they belong, muſt be deſcribed at the end of every Name.

As for Spirits of the

Air, Water, Fire. [...]

Woods, Caves, Mountains. [...]

Mines, Deſolate Buildings. [...]

CHAP. II.

[Page]

How to raiſe up the Ghoſt of one that hath hanged himſelf.

THis experiment muſt be put in practice while the Carcaſs hangs; and therefore the Exorciſt muſt ſeek out for the ſtraighteſt hazel wand that he can find, to the top whereof he muſt binde the head of an Owl, with a bundle of St. John's Wort, or Millies Perforatum: this done, he muſt be informed of ſome miſerable creature that hath ſtrangled himſelf in ſome Wood or Deſart place (which they ſeldom miſs to do) and while the Carcaſs hangs, the Magitian muſt betake himſelf to the aforeſaid place, at 12 a clock at night, and begin his Conjurations in this following manner.

Firſt, ſtretch forth the conſecrated Wand towards the four corners of the World, ſaying, By the myſteries of the deep, by the flames of Banal, The ceremonies of Necromancy. by the power of the Eaſt, and the ſilence of the night, by the holy rites of Hecate, I conjure and exorcize thee thou diſtreſſed Spirit, to preſent thy ſelf here, and reveal unto me the cauſe of thy Calamity, why thou didſt offer violence to thy own liege life, where thou art now in beeing, and where thou wilt hereafter be.

Then gently ſmiting the Carcaſe nine times with the rod, ſay, I conjure thee thou ſpirit of this N. deceaſed, to anſwer my demands that I am to propound unto thee, as thou ever hopeſt for the reſt of the holy ones, and the eaſe of all thy miſery; by the blood of Jeſu which he ſhed for thy ſoul, I conjure and bind thee to utter unto me what I ſhall ask thee.

Then cutting down the Carcaſs from the tree, lay his head towards the Eaſt, and in the ſpace that this following Conjuration is repeating, ſet a Chaſing-diſh of fire at his right hand, into which powre a little Wine, ſome Maſtick, and Gum Aromatick, and laſtly a viol full of the ſweeteſt Oyl, having alſo a pair of Bellows, and ſome unkindled Charcole to make the fire burn bright at the inſtant of the Carcaſs's riſing. The Conjuration is this:

I conjure thee thou ſpirit of N. that thou do immediately enter into thy ancient body again, and anſwer to my demands, by the virtue of the holy reſurrection, The Conjuration. and by the poſture of the body of the Saviour of the world, I charge thee, I conjure thee, I command thee on pain of the torments and wandring of thrice ſeven years, which I by the power of ſacred Magick rites, have power to inflict upon thee; by thy ſighs and groans, I conjure thee to utter thy voice; ſo help thee God and the prayers of the holy Church. Amen.

Which Conjuration being thrice repeated while the fire is burning with Maſtick and Gum Aromatick, the body will begin to riſe, and at laſt will ſtand upright before the Exorciſt, anſwering with a faint and hollow voice, the queſtions propoſed unto it. Why it ſtrangled it ſelf; where its dwelling is;The anſwers of the Spirit. what its food and life is; how long it will be ere it enter into reſt, and by what means the Magitian may aſſiſt it to come to reſt: Alſo, of the treaſures of this world, where they are hid: Moreover, it can anſwer very punctually of the places where Ghoſts reſide, and how to communicate with them; reaching the nature of Aſtral Spirits and helliſh beings, ſo far as its capacity reacheth.

All which when the Ghoſt hath fully anſwered,How to lay the Spirit. the Magitian ought out of commiſeration and reverence to the deceaſed, to uſe what means can poſſibly be uſed for the procuring reſt unto the Spirit. To which effect he muſt dig a grave, and filling the ſame half full of quick Lime, and a little Salt and common Sulphur, put the Carcaſs naked into the ſame; which experiment, next to the burning of the body into aſhes, is of great force to quiet and end the diſturbance of the Aſtral Spirit.

But if the Ghoſt with whom the Exorciſt conſulteth, be of one that dyed the common death, and obtain'd the ceremonies of burial, the body muſt be dig'd out of the ground at 12 a clock at night; and the Magician muſt have a companion [Page] with him, who beareth a torch in his left hand, and ſmiting the Corps thrice with the conſecrated rod, the Exorciſt muſt turn himſelf to all the four winds, ſaying:

Another form. By the virtue of the holy reſurrection, and the torments of the damned, I conjure and exorcize thee ſpirit of N. deceaſed, to anſwer my liege demands, being obedient unto theſe ſacred ceremonies on pain of everlaſting torment and diſtreſs: Then let him ſay, Berald, Beroald, Balbin gab gabor agaba; Ariſe, ariſe, I charge and command thee.

After which Ceremonies, let him ask what he deſireth and he ſhall be anſwered.

A Caution for the Exorciſt.But as a faithful caution to the practicer of this Art, I ſhall conclude with this, That if the Magician, by the Conſtellation and Poſition of the Stars at his nativity, be in the predicament of thoſe that follow Magical Arts, it will be very dangerous to try this experiment for fear of ſuddain death enſuing, which the Ghoſts of men deceaſed, can eaſily effect upon thoſe whoſe nativities lead them to Conjuration: And which ſuddain and violent death, the Stars do alwayes promiſe to ſuch as they mark with the Stigma of Magicians.

CHAP. III.

How to raiſe up the three Spirits, Paymon, Bathin, and Barma: And what wonderful things may be effected through their aſſiſtance.

THe Spirit Paymon is of the power of the Air, the ſixteenth in the ranck of Thrones, ſubordinate to Corban and Marbas.

Their order. Bathin is of a deeper reach in the ſource of the fire, the ſecond after Lucifers familiar, and hath not his fellow for agility and affableneſs, in the whole Infernal Hierarchy.

Barma is a mighty Potentate of the order of Seraphims, whom 20 Legions of Infernal Spirits do obey; his property is to metamorphoſe the Magician or whom he pleaſeth, and tranſport into foreign Countreys.

Theſe three Spirits, though of various ranks and orders, are all of one power, ability and nature, and the form of raiſing them all is one. Therefore the Magician that deſireth to conſult with either of theſe Spirits, muſt appoint a night in the waxing of the Moon, wherein the Planet Mercury reigns, at 11 a clock at night; not joyning to himſelf any companion, becauſe this particular action will admit of none; and for the ſpace of four dayes before the appointed night, he ought every morning to ſhave his beard,The Utenſils to be uſed. and ſhift himſelf with clean linnen, providing beforehand the two Seals of the Earth, drawn exactly upon parchment, having alſo his conſecrated Girdle ready of a black Cats skin with the hair on, and theſe names written on the inner ſide of the Girdle: Ya, Ya ✚ Aie, Aaie ✚ Elibra ✚ Elohim ✚ Saday ✚ Yah Adonay ✚ tuo robore ✚ Cinctus Sum ✚.

Upon his Shooes muſt be written Tetragrammaton, with croſſes round about, and his garment muſt be a Prieſtly Robe of black, with a Friars hood, and a Bible in his hand.

When all theſe things are prepared, and the Exorciſt hath lived chaſtly, and retired until the appointed time: Let him have ready a fair Parlour or Cellar, with every chink and window cloſed; then lighting ſeven Candles, and drawing a double Circle with his own blood,The Circle. which he muſt have ready before hand: let him divide the Circle into ſeven parts, and write theſe ſeven names at the ſeven diviſions, ſetting at every Name a Candle lighted in a brazen Candleſtick in the ſpace betwixt the Circles: The names are theſe, Cados ✚ Eſcherie 🜂 Anick ✚ Sabbac [...] Sagun ✚ ✚ Aba ✚ Abalidoth [...]

[Page]When the Candles are lighted, let the Magician being in the midſt of the Circle, and ſupporting himſelf with two drawn Swords, ſay with a low and ſubmiſſive voyce;The Conſecration. I do by the vertue of theſe ſeven holy Names which are the Lamps of the living God, Conſecrate unto my uſe this incloſed Circle, and exterminate out of, it all evill Spirits, and their power; that beyond the limit of their circumference they enter not on pain of torments to be doubled, Yah, Agion, Helior, Heligah, Amen.

When this Conſecration is ended, Let him ſprinkle the Circle with conſecrated Water, and with a Chaſing-diſh of Charcole, perfume it with Frankincenſe and Cinamon, laying the Swords a croſs the Circle, and ſtanding over them; then whileſt the fumigation burneth, let him begin to call theſe three Spirits in this following manner:

I Conjure and Exorcize you the three Gentle and Noble Spirits of the power of the North, by the great and dreadful name of Peolphan your King, The Conjuration. and by the ſilence of the night, and by the holy rites of Magick, and by the number of the Infernal Legions, I adjure and invocate you; That without delay ye preſent your ſelves here before the Northern quarter of this Circle, all of you, or any one of you, and anſwer my demands by the force of the words contained in this Book. This muſt be thrice repeated, and at the third repetition, the three Spirits will either all appear, or one by lot, if the other be already ſomewhere elſe imployed;The Appearances. at their appearance they will ſend before them three fleet Hounds opening after a Hare, who will run round the Circle for the ſpace of half a quarter of an hour; after that more hounds will come in, and after all, a little ugly Aethiop, who will take the Hare from their ravenous mouths, and together with the Hounds vaniſh; at laſt the Magician ſhall hear the winding of a Hunts-mans horn, and a Herald on Horſeback ſhall come galloping with three Hunters behind upon black Horſes, who will compaſs the Circle ſeven times, and at the ſeventh time will make a ſtand at the Northern quarter, diſmiſſing the Herald that came up before them, and turning their Horſes towards the Magician, will ſtand all a breſt before him, ſaying; Gil pragma burthon machatan dennah; to which the Magician muſt boldly anſwer; Beral, Beroald, Corath Kermiel; By the ſacred rites of Magick ye are welcome ye three famous Hunters of the North, and my command is, that by the power of theſe Ceremonies ye be obedient and faithful unto my ſummons, unto which I conjure you by the holy Names of God, Yah, Gian, Soter, Yah, Iehovah, Immanuel, Letragrammaton, Yah, Adonay, Sabray, Seraphin; Binding and obliging you to anſwer plainly, faithfully and truly, by all theſe holy names, and by the awful name of your mighty King Peolphon.

Which when the Magician hath ſaid, the middle Hunter named Paymon, will anſwer, Gil pragma burthon machatan dennah, The Condition. We are the three mighty Hunters of the North, in the Kingdom of Fiacim, and are come hither by the ſound of thy Conjurations, to which we ſwear by him that liveth to yield obedience, if Judas that betrayed him be not named.

Then ſhall the Magician ſwear, By him that liveth, The Magicians Oath. and by all that is contained in this holy Book, I ſwear unto you this night, and by the myſteries of this action, I ſwear unto you this night, and by the bonds of darkneſs I ſwear unto you this night, That Judas the Traitor ſhall not be named, and that blood ſhall not be offered unto you, but that truce and equal terms ſhall be obſerved betwixt us. Which being ſaid, the Spirits will bow down their heads to the Horſes creſts, and then alighting down will call their Herald to withdraw their Horſes; which done, The Magician may begin to bargain with all, or any one of them, as a familiar inviſibly to attend him, or to anſwer all difficulties that he propoundeth: Then may he begin to ask them of the frame of the World, and the Kingdoms therein contained, which are unknown unto Geographers: He may alſo be informed of all Phyſical proceſſes and operations; alſo how to go inviſible and fly through the airy Region: They can likewiſe give unto him the powerful Girdle of Victory, teaching him how to compoſe and conſecrate the ſame,The girdle of Victory. which hath [Page] the force, being tyed about him, to make him conquer Armies, and all men whatſoever. Beſides, there is not any King or Emperour throughout the world; but if he deſires it, they will engage to bring him the moſt pretious of their Jewels and Riches in twenty four hours; diſcovering alſo unto him the way of finding hidden treaſures and the richeſt mines.

The form of diſcharge.And after the Conjurer hath fulfilled his deſires, he ſhall diſmiſs the aforeſaid Spirits in this following form.

I charge you ye three officious Spirits to depart unto the place whence ye were called, without injury to either man or Beaſt, leaving the tender Corn untouched, and the ſeed unbruiſed; I diſmiſs you, and licence you to go back untill I call you, and to be alwayes ready at my deſire, eſpecially thou nimble Bathin, whom I have choſen to attend me, that thou be alwayes ready when I ring a little Bell to preſent thy ſelf without any Magical Ceremonies performed; and ſo depart ye from hence, and peace be betwixt you and us, In the Name of the Father, Son, and Holy Ghoſt. Amen.

When the Magician hath repeated this laſt form of diſmiſſion, he will hear immediately a horn winding, after which the Herald with the jet black Horſes, and the three Spirits will mount upon them, compaſſing the Circle ſeven times, with the Herald winding his horn before them, and at every Candle they will bow towards the Horſes creſt, till coming towards the Northern quarter, they will with great obeyſance ſeem to march away out through the ſolid wall as through a City gate.

CHAP. IV.

How to Conſecrate all manner of Circles, Fumigations, Fire, Magical Garments, and Utenſills.

What things are to be conſecrated.COnſecrations are related either to the perſon or the thing conſecrated. The perſon is the Magitian himſelf, whoſe conſecration conſiſteth in Abſtinence, Temperance, and holy Garments. The things conſecrated are the Oyl, the Fire, the Water. The Fumigations conſiſting of oriental Gums and Spices; the magical Sword, Penſils, Pens and Compaſſes, the meaſuring Rule and waxen Tapers, the Pentacles, Periapts, Lamins, and Sigils, Veſts, Caps, and Prieſtly Garments; theſe are the materials to be conſecrated.

Pentacles.The ſacred Pentacles are as ſigns and charms for the binding of Evil Daemons, conſiſting of Characters and Names of the Superior order of the good Spirits oppoſite unto thoſe evils ones whom the Magitian is about to Invocate: And of ſacred Pictures, Images, and Mathematical Figures adapted to the names and natures of ſeparated Subſtances whither good or evil. Now the form of Conſecrating ſuch Magical Pentacles is to name the vertue of the holy Names and Figures, their Antiquity and Inſtitution with the intention of the Conſecration purifying the Pentacle by conſecrated fire, and waving the ſame over the flames thereof.

Utenſils.When the Exorciſt would conſecrate Places or Utenſils, Fire or Water for magical uſes, he muſt repeat the Conſecration or Dedication of Solomon the King at the building of the Temple, the Viſion of Moſes at the Buſh, and the Spirit of the Lord on the tops of the Mulberry-trees, repeating alſo the Sacrifice of it ſelf being kindled; the Fire upon Sodom, and the Water of Eternal Life: Wherein the Magitian muſt ſtill remember to ſpeak of the ſeven golden Candleſticks, and Ezekiels Wheels, cloſing the Conſecration with the deep and myſterious Names of God and holy Daemons.

Inſtruments.When particular Inſtruments are to be ſanctified, the Magitian muſt ſprinkle the ſame with conſecrated Water, and fumigate them with fumigations, anoint them with conſecrated Oyl: And laſtly, Seal them with holy [Page] Characters; after all which is performed, an Oration or Prayer muſt follow, relating the particulars of the Conſecration with Petitions to that Power in whoſe Name and Authority the Ceremony is performed.

And in like manner ſhalt thou conſecrate and ſanctifie every Utenſil whatſoever, by Sprinklings, Fumigations, Unctions, Seals, and Benedictions,How to conſecrate. commemorating and reiterating the ſanctifyings in the holy Scripture, of the Tables of the Law delivered to Moſes; of the two Teſtaments in the New Covenant, of the holy Prophets in their Mothers wombs, and of Aholiah, and Aholibah, whom the Spirit of God inſpired to frame all ſorts of curious workmanſhip for the Tabernacle. This is the ſum of Conſecrationn.

CHAP. V.

Treating more practically of the Conſecration of Circles, Fires, Garments, and Fumigations.

IN the Conſtruction of Magical Circles, the hour, day, or night,Circles how to be made. and ſeaſon of the year, and the Conſtellation are to be conſidered; as alſo what ſort of Spirits are to be called; and to what Region, Air, or Climate they belong: Therefore this method is to be followed for the more orderly and certain proceeding therein. Firſt, a Circle nine foot over muſt be drawn, within which another Circle three inches from the outermoſt muſt be alſo made, in the Center whereof the name of the hour, the Angel of the hour, the Seal of the Angel, the Angel of the day predominant, wherein the work is undertaken. Note, theſe attributes are to be inſcribed betwixt the Circles round about with Alpha at the beginning, and Omega at the cloſe.

When the Circle is compoſed, it muſt be ſprinkled with holy Water,Fumigations. while the Magician ſaith, Waſh me O Lord, and I ſhall be whiter then Snow: And as for the Fumigations over them, this Benediction muſt be ſaid; O God of Abraham, Iſaac, and Jacob, bleſs theſe thy ſubſervient creatures, that they may multiply the force of their excellent odors, to hinder evil ſpirits and phantaſms from entring the Circle, through our Lord. Amen.

An Exorciſm for the fire.

The Exorciſt ought to have an earthen Cenſer, wherein to preſerve the fire for magical uſes, and the expiations and fumigations, Fire. whoſe conſecration is on this manner.

By him that created Heaven and Earth, and is the God and Lord of all, I exorcize and ſanctifie thee thou creature of Fire, that immediately thou baniſh every phantaſm from thee, ſo that thou prove not hurtful in any kind: Which I beſeech thee O Lord to confirm by ſanctifying and making pure this creature of fire, that it may be bleſſed and conſecrate to the honour of thy holy Name. Amen.

At the putting on the Garments,

Let the Magician ſay, By the figurative myſtery of this holy Stole or Veſtment, Garments. I will cloath me with the armour of Salvation in the ſtrength of the higheſt. Ancor, Amacor, Amides, Lheodonias, Anitor. That my deſired end may be effected through thy ſtrength Adonai, to whom the praiſe and glory will for ever belong.

Which Ceremonies being finiſhed,Practice. the Exorciſt ſhall proceed to the practical part of Invocation and Conjuration of all degrees of Spirits, having every utenſil and appendix in readineſs for the performance, and proceeding according to the method in theſe following Chapters.

CHAP. VI.

[Page]

How to raiſe and exorcize all ſorts of Spirits belonging to the Airy Region.

What ſort of Garments muſt be uſed.THe Garment which the Exorciſt is cloathed withall at the performance of this action, ought according to the opinions of the chiefeſt Magicians, to be a Prieſtly Robe, which if it can no where be procured, may be a neat and cleanly linnen Veſt, with the holy Pentacle faſtned thereunto upon Parchment made of a Kids skin, over which an Invocation muſt be ſaid, and then the Pentacle muſt be ſprinkled with holy Water. At the putting on the Magical Garment, this Prayer muſt be repeated: By thy holy power Adonai Sabaoth, And by the power and merit of thine Angels and Archangels, and by the vertue of holy Church, which thou haſt ſanctified, do I cloath me with this conſecrated Garment, that what I am to practice may take effect through thy Name who art for ever and ever.

The manner of Conjuring.Now as for the time of operation, and the manner thereof, The Inſtructions before ſet down, are ſufficient to direct the Exorciſt; only the Acter and his Scholar muſt be mindful in the way, as they go towards the place of Conjuration, to reiterate the ſacred forms of Conſecrations, Prayers, and Invocations, the one bearing an Earthen Veſſel with conſecrated fire, and the other the Magical Sword, the Book and Garments, till approaching nigh the place where the Circle is to be drawn, they muſt then proceeed to compoſe it after the aforeſaid manner. And at laſt Exorcize the Spirits on this following manner:

The form. Seeing God hath given us the power to bruiſe the Serpents head, and command the Prince of Darkneſs, much more to bear rule over every airy Spirit: Therefore by his ſtrong and mighty Name Iehovah do I conjure you, (naming the Spirits), and by his ſecret commands delivered to Moſes on the Mount, and by his holy Name Tetragrammaton, and by all his wonderful Names and Attributes, Sadai, Ollon, Emillah, Athanatos, Paracletos, &c. That ye do here immediately appear before this Circle, in humane form, and not terrible or of monſtrous ſhape, on pain of eternal miſery that abides you, unleſs you ſpeedily fulfil my commands, Bathar, Baltar, Archim, Anakim, Nakun. Amen.

When the Exorciſt hath finiſhed this Conjuration, he and his companion ſhall continue conſtantly turning themſelves to the Eaſt, Weſt, North and South, ſaying, with their Caps in their hands, Gerſon, Anek, Nephaton, Baſannah, Cabon; The Apparitions. and within a little ſpace they will behold various apparitions upon the ground, and in the air, with various habits, ſhapes, and inſtruments; after that, he ſhall perceive a troop of armed men with threatning carriage appear before the Circle, who after they are conjured to leave off their phantaſms, will at laſt preſent themſelves before the Exorciſt in humane form.

Then the Maſter muſt be mindful to take the conſecrated Sword, and the cup of Wine into his hands; the Wine he ſhall pour into the fire, and the Sword he ſhall brandiſh in his right arm, being girded about with a Scarlet Ribbon; after this the Magician ſhall ſay, Gahire, Gephna, Anephexaton; then the Spirits will begin to bow unto the Exorciſt, ſaying, We are ready to fulfil thy pleaſure.

So that when the Magician hath brought the Spirits to this length, he may ask what ever he deſireth, and they will anſwer him, provided the queſtions belong to that order whereof they are.

What theſe Spirits can do.Now the properties wherein they excel, are theſe; They can give the gift of Inviſibility, and the fore-knowledge of the change of weather; they can teach the Exorciſt how to excite Storms and Tempeſts, and how to calm them again; they can bring news in an hours ſpace of the ſucceſs of any Battle, Seidge, or Navy, how farr off ſoever; they can alſo teach the language of Birds, and how to fly through the air inviſibly.

[Page]'Twas through the aſſiſtance of theſe airy Spirits, that Charchiancungi, An example of their power. the Tartarian Emperour did give the Chinois ſuch a deſperate rout near the year 1646. for it is reported, that he had conſtantly in his preſence two Magicians, named Ran and Sionam, who perceived every motion of the China's Army, and had intelligence by theſe Spirits of the Emperours private Counſels and Conſultations.

And it is credibly reported by Magicians, that wonderful things may be with facility effected through the aſſiſtance of theſe aforeſaid Spirits, ſo that the Exorciſt muſt be very affable unto them, and gently diſmiſs them (when he is ſatisfied) in this following manner;

Seeing ye have willingly anſwered all our Interrogations and deſires, How to diſmiſs them. we give you leave and licence, In the Name of the Father, Son, and Holy-Ghoſt, to depart unto your place, and be ever ready to attend our call; Depart, I ſay, in peace, and peace be confirmed betwixt us and you. Amen. ✚ ✚ ✚.

After all theſe Ceremonies are finiſhed, the Spirits will begin to depart, making obeyſance as they go; and then the Maſter muſt demoliſh the Circle, and taking up all the Utenſils repeat the Pater Noſter as they are going away from the place of Conjuration.

CHAP. VII.

How to obtain the familiarity of the Genius or Good Angel, and cauſe him to appear.

ACcording to the former Inſtructions in conjuring Spirits,How to conſult with Familiars or Genii. we muſt proceed to conſult with the Familiars or Genii; firſt, after the manner preſcribed by Magicians, the Exorciſt muſt inform himſelf of the name of his good Genius, which he may find in the Rules of Travius and Philermus; as alſo, what Character and Pentacle, or Lamin, belongs to every Genius. After this is done, Let him compoſe an earneſt Prayer unto the ſaid Genius, which he muſt repeat thrice every morning for ſeven dayes before the Invocation.

The Magician muſt alſo perfectly be informed to what Hierarchy or Order the Genius belongs, and how he is dignified in reſpect of his Superiours and Inferiours; for this form of Conjuration belongs not to the Infernal or Aſtral Kingdom, but to the Celeſtial Hierarchy; and therefore great gravity and ſanctity is herein required, beſides the due obſervation of all the other injunctions, until the time approach wherein he puts the Conjuration in execution.

When the day is come wherein the Magician would invocate his proper Genius, he muſt enter into a private cloſet, having a little Table and Silk Carpet, and two Waxen Candles lighted; as alſo a Chryſtal Stone ſhaped triangularly about the quantity of an Apple, which Stone muſt be fixed upon a frame in the center of the Table: And then proceeding with great devotion to Invocation, he muſt thrice repeat the former Prayer, concluding the ſame with Pater Noſter, &c. and a Miſſale de Spiritu Sancto.

Then he muſt begin to Conſecrate the Candles, Carpet, Table and Chryſtal; ſprinkling the ſame with his own blood, and ſaying, I do by the power of the holy Names Aglaon, Eloi, Eloi, Sabbathon, Anephexaton, Iah, Agian, Iah, The form of Conſecration. The Prayer. Iehovah, Immanuel, Archon Archonton, Sadai, Sadai, Ieovaſchah, &c. ſanctifie and conſecrate theſe holy utenſils to the performance of this holy work, In the Name of the Father, Son, and Holy Ghoſt, Amen.

Which done, the Exorciſt muſt ſay this following Prayer with his face towards the Eaſt, and kneeling with his back to the conſecrated Table.

O thou bleſſed Phanael my Angel Guardian, vouchſafe to deſcend with thy holy Influence and preſence into this ſpotleſs Chryſtal, that I may behold thy glory and enjoy thy ſociety O thou who art higher then the fourth Heaven, and know'ſt the ſecrets of[Page]Elanel. Thou that rideſt upon the wings of the wind, and art mighty and potent in thy celeſtial and ſuper-lunary motion, do thou deſcend and be preſent I pray thee, and deſire thee, if ever I have merited thy ſociety, or if my actions and intentions be pure and ſanctified before thee, bring thy external preſence hither, and converſe with thy ſubmiſſive Pupil, by the tears of Saints and Songs of Angels, In the Name of the Father, Son, and Holy Ghoſt, who are one God for ever and ever.

This Prayer being firſt repeated towards the Eaſt, muſt be afterwards ſaid towards all the four winds thrice. And next the 70. Pſalm repeated out of a Bible that hath been conſecrated in like manner as the reſt of the utenſils, which ceremonies being ſeriouſly performed; the Magician muſt ariſe from his knees, and ſit before the Cryſtal bare-headed with the conſecrated Bible in his hand, and the Waxen Candles newly lighted, waiting patiently and internally for the coming and appearance of the Genius.

Signs of the appearance.Now about a quarter of an hour before the Spirit come. There will appear great variety of apparitions and ſights within the glaſs; as firſt a beaten road or tract, and travelers, men and women marching ſilently along; next there will Rivers, Wells, Mountains and Seas appear: after that a Shepherd upon a pleaſant hill feeding a goodly flock of Sheep, and the Sun ſhining brightly at his going down; and laſtly, innumerable ſhews of Birds and Beaſts, Monſters and ſtrange appearances, noiſes, glances, and affrightments, which ſhews will all at laſt vaniſh at the appearance of the Genius.

The Appearance.And then the Genius will preſent it ſelf amidſt the Cryſtal, in the very ſame apparel and ſimilitude that the perſon himſelf is in, giving inſtructions unto the Exorciſt how to lead his life and rectifie his doings.

But eſpecially (which is the proper work of every Genius) he will touch his heart and open his ſenſes and underſtanding, ſo that by this means, he may attain to the knowledge of every Art and Science, which before the opening of his Intellect was lockt and kept ſecret from him.

After which, the Genius will be familiar in the Stone at the Prayer of the Magician.

CHAP. VIII.

A form of Conjuring Luridan the Familiar, otherwiſe called Belelah.

The nature of Luridan. LVridan is a Familiar Domeſtick Spirit of the North, who is now become ſervant to Balkin, Lord and King of the Northern Mountains, he calls himſelf the Aſtral Genius of Pomonia, an Iſland amongſt the Orcades beyond Scotland. But he is not particularly reſident there; for in the dayes of Solomon and David, he was in Jeruſalem, or Salem, being then under the name of Belilah; after that he came over with Julius Caeſar, and remained ſome hundred of years in Cambria, or Wales, inſtructing their Prophetical Poets in Britiſh Rhimes, being then ſurnamed Urthin-Wadd Elgin, from thence he betook himſelf unto this Iſland, Anno 1500. and continued there for 50 years, after which he reſigned his Dominion to Balkin, and hath continued ever ſince an attendant unto this Prince.

His Office.He is a Spirit of the Air in the order of Glauron, and is ſaid to procreate as mortals do; He is often ſent by his Maſter upon errands to Lapland, Finland, and Strik-finia; as alſo to the moſt Northern parts of Ruſſia, bordering on the Northern frozen Ocean: His office (being called by Magicians) is to demoliſh ſtrong holds of Enemies, deſtroying every night what they build the day before; to extinguiſh fires, and make their Gunſhot that it hath no power to be enkindled; for his nature is to be at enmity with fire: and under his Maſter with many Legions he wageth continual warrs with the fiery Spirits that inhabit the Mountain Hecla in Iſe-land, where they endeavour to extinguiſh theſe fiery flames, and the inhabiting Spirits defend the flames from his Maſter and his Legions.

[Page]In this conteſt they do often totally extirpate and deſtroy one another,The Warrs of Spirits. killing and cruſhing when they meet in mighty and violent Troops in the Air upon the Sea; and at ſuch a time many of the fiery Spirits are deſtroyed, when the Enemy hath brought them off the Mountain to fight upon the water; on the contrary, when the battle is on the Mountain it ſelf, the Spirits of the Air are often worſted, and then great mournings and doleful noiſes are heard both in Iſeland and Ruſſia, and Norway for many days after.

But to proceed to the form of conjuring this aforeſaid Spirits,The form of the Circle and Ceremonies. the Magician muſt draw a Circle in a Moonſhine night in ſome ſolitary Valley; the Circle muſt be 18 foot over, and another Circle a foot diſtance within the ſame, being both drawn with chalk, and the Exorciſt being girded about with two Snakes skins tyed together, and having many Snakes skins tyed to his cap, and hanging down before and behinde, muſt alſo with Chalk draw the form of a fiery Mountain at one ſide of the Circle on this manner;

[figure]

And round about the Mountain theſe following names muſt be wrote, Glauron, Opotok, Balkin, Opotok, Vrthin, Opotok, Swaknar, Nalah, Opotok, The Conſecration of the Mountain. ✚ ✚ ✚. After the Mountain is drawn, he muſt conſecrate the ſame in theſe following words, Ofron, Anephexaton, Baron Barathron, Nah halge tour heela, In the Name of the Father, Son and Holy Ghoſt, Amen. ✚ ✚ ✚. After the Magician hath conſecrated the Mountain, he muſt write betwixt the circles theſe following words; Vrthin ✚ Malc hii ✚ ✚ Kiddal Kattton ✚ Agla ✚ Glaura ✚ Baſhemo ✚ Yhowah ✚ Elohim ✚ Immannel ✚ Amen. 🜂 ✚ 🜂 ✚ 🜂 ✚. Which done, he muſt begin to Invocate the Spirit on this following manner.

O ye Powers of the Eaſt, Athanaton; of the Weſt, Orgon; of the South, The Conjuration. Boralim; of the North, Glauron; I charge and command you by the dreadful Names here mentioned, and the Conſecration of this terrible Mountain, to preſent your ſelves one of every ſort before this Circle by the power of Immanuel, and his holy Name. After this hath with fervency been thrice repeated, the Exorciſt will hear great noiſes of Swords and fighting, Horſes neighing,The Apparitions. and Trumpets ſounding, and at laſt there will appear four little Dwarfs or Pigmies naked before the Circle, their ſpeech will be antient Iriſh; which afterwards being confined to a Triangle, they will interpret; the ſubſtance thereof will be from whence they came laſt, and what wonderful things they can do; Then the Magician muſt ask them, if they know one Luridan a familiar; they will anſwer [Page] Hamah ni trulloh Balkin, he is Secretary or ſervant unto Balkin, and after the Exorciſt hath charged them to bring the ſaid Luridan unto him,Luridan. they will immediately bring him like a little Dwarf with a crooked noſe, and preſent him before the Magician in the triangle; then the Magician ſhall bind and tye him with the bond of obligation, and with his own blood, without any contract of conditions to be performed, that he will attend him conſtantly at his thrice repeating Luridan, Luridan, Luridan, And be ever ready to go whether he will, to the Turks, or to the uttermoſt parts of the Earth, which he can do in an hour, and deſtroy all their Magazines.

The Compact.After the Magician hath ſo bound him, he ſhall receive from the Spirit a ſcrole written in this manner; ‘ [...]’ which is the Indenture to ſerve him for a year and a day; and then the Magician ſhall diſmiſs him for that time in the form of diſmiſſion.

CHAP. IX.

How to Conjure the Spirit Balkin the Maſter of Luridan.

AS in the former Chapter, the Exorciſt is inſtructed to draw the form of the Mountain Hecla within the circle, ſo in this form of Conjuration he muſt do the ſame, adding theſe names to be written round the Mountain Mathiel; The names of Olympick Angels. Rahuniel, Seraphiel, Hyniel, Rayel, Fraciel. Theſe are the names of Olympick Angels, governing the North, and ruling over every airy Spirit that belongs unto the Northern Climate; ſo that the authority of theſe names muſt be uſed in the calling up of this Spirit, becauſe he is a great Lord, and very lofty, neither will he appear without ſtrong and powerful Invocations.

Therefore the Magician muſt make upon Virgin Parchment the two Seals of the Earth, and provide unto himſelf a Girdle made of a Bears skin with a rough ſide next his body, and theſe names wrote round about in the outerſide, ✚ Alpha ✚ Coronzon, Yah, Laniah, Adonay ✚ Soncas ✚ Damael ✚ Angeli fortes ✚ pur pur ✚ Elibra, Elohim ✚ Omega ✚ per flammam ignis ✚ per vitam Coronzon ✚ Amen. ✚. Alſo he muſt provide a black Prieſtly Robe to reach to his ankles, and a new Sword with Agla on the one ſide, and On upon the other; having likewiſe been very continent and chaſt for three days before the execution of his deſign: and when the appointed night approacheth, he muſt take with him an earthen pan with fire therein, and a little Viol with ſome of his own blood, as alſo ſome of the Gum or Rozin that comes from the Firr-tree.

And coming to the appointed place in ſome ſolitary Valley, the circle muſt be drawn with chalk, as the former, one circle within another, and theſe powerful names in the circumference, Otheos on Panthon ✚ Breſhit Haſhamaim, Vaharetz Vahayah ✚ Lohu ✚ va Bohu ★ ✚ ✚ ✚ ★ magnus es tu ben Elohim qui ſuper alas ventorum equitaris ✚.

This Circumſcription is accounted amongſt Magicians of all the moſt powerful and prevalent.

After this the Circle, Mountain, Fire, Turpentine, Girdle, Garments, Sword and Blood muſt be conſecrated according to the foregoing forms of Conſecration, adding alſo this to the end of the conſecration.

Mighty art thou O Adonay, Elohim, Ya, Ya, Aie, Aie, Acimoy, who haſt created the light of the day, and the darkneſs of the night, unto whom every knee bows in Heaven and on Earth, who haſt created the Lohu and the Bohu, that is ſtupor or numbneſs in a thing to be admired, and mighty are thy magnificient Angels[Page]Damael and Guael, whoſe influence can make the winds to bow, and every airy Spirit ſtoop; Let thy right hand ſanctifie theſe conſecrated utenſils, exterminating every noxious thing from their bodies, and the circumference of this Circle. Amen. Calerna, Shalom, Shalom, Agla on Saſſur, Lafrac, Angeli fortes. In Nomine Patris, Filii, & Spiritus Sancti. Amen, Amen, Amen. After that, he ſhall ſweep the circle gently with a Foxes tayl, and ſprinkle the ſame round with his blood, dipping alſo the Sword, or anointing it with the ſame, and brandiſhing the ſame in his right hand, he ſhall begin to conjure the Spirit on this following manner:

I Exorcize and Conjure thee thou great and powerful Balkin, Lord of Glauron, Lord of Luridan, and of fifteen hundred Legions, Lord of the Northern Mountains, and of every Beaſt that dwells thereon by the holy and wonderful Names of the Almighty Iehovah, Athanato ✚ Aionos ✚ Dominus ſempiternus ✚ Aletheios ✚ Saday ✚ Iehovah, Kedeſh, El gabor ✚ Deus fortiſſimus ✚ Anaphexaton, Amorule, Ameron ✚ ✚ ✚ Panthon ✚ Craton ✚ Muridon ✚ Iah, Iehovah, Elohim pentaſſeron ✚ ✚ trinus et unus ✚ ✚ ✚ ★ I Exorcize and Conjure, I Invocate and Command thee thou aforeſaid Spirit, by the powers of Angels and Archangels, Cherubim and Seraphim, by the mighty Prince Coronzon, by the blood of Abel, by the righteouſneſs of Seth, and the Prayers of Noah, by the voyces of Thunder and dreadful day of Judgment; by all theſe powerful and royal words aboveſaid, that without delay or malitious intent, thou do come before me here at the circumference of this conſecrated Circle, to anſwer my propoſals and deſires without any manner of terrible form either of thy ſelf, or attendants; but only obediently, fairly, and with good intent, to preſent thy ſelf before me, this Circle being my defence, through his power who is Almighty, and hath ſanctified the ſame, In the Name of the Father, Son, and Holy Ghoſt. Amen.

After the Magician hath thrice repeated this Conjuration, Let him immediately ſet the fire before him, and put the Rozin thereon to fumigate at the appearance of the conjured Spirits, and at the inſtant of their appearance he ſhall hold the Cenſer of fire in his left hand, and the Sword in his right, ſtill turning round as the Spirits do.

For in a little ſpace after the Invocation is repeated, he ſhall hear the noiſe of Thunders, and perceive before him in the Valley a mighty ſtorm of Lightning and Rain; after a while the ſame will ceaſe, and an innumerable company of Dwarfs or Pigmies will appear mounted upon Chamelions to march towards the Circle ſurrounding the ſame.

Next comes Balkin with his Attendants; he will appear like the god Bacchus upon a little Goat, and the reſt that follow will march after him afoot.

Aſſoon as they come near the Circle, they will breath out of their mouths a miſt, or fog, which will even obſcure the light of the Moon, and darken the Magician, that he cannot behold them nor himſelf; yet let him not be diſcomfited, or afraid, for that fog will be quickly over; and the Spirits will run round the Circle after Balkin their Lord, who rides upon a Goat; they will continue to ſurround the Circle, till the Magician begin the form of obligation or binding their Leader or King in this form, with the Sword in his right hand, the Fire and Rozin burning before him.

I conjure and bind thee Balkin, who art appeared before me, by the Father, by the Son, and by the Holy Ghoſt, by all the holy Conſecrations I have made, by the powerful Names of Heaven, and of Earth, and of Hell, that I have uſed and uttered in calling upon thee, by the Seals which thou here beholdeſt, and the Sword which I preſent unto thee, by this ſanctified Girdle, and all the ſanctified and potent things aforeſaid, That here thou remain peaceably, and of thy preſent ſhape before the Northern quarter of this Circle, without injury to me in body, ſoul, or fortune; but on the contrary, to anſwer faithfully unto my demands, and not hence to remove, till I have licenced thee to depart, In the Name of the Father, Son, and holy Spirit. Amen.

[Page]When he is thus obliged, he will alight from his Goat, and cauſe his Attendants to remove further into the Valley, then will he ſtand peaceably before the Circle to anſwer the Magician.

After this the Magician ſhall begin to demand into his own poſſeſſion a Familiar to build or pull down any Caſtle or ſtrong hold in a night; and that this Familiar bring with him the Girdle of Conqueſt, or Victory, that the Magician being girded with the ſame may overcome all enemies whatſoever,

And further, the Spirit is able to inform him of all queſtions concerning Thunder and Lightning, the Motions of the Heavens, the Comets and Apparitions in the air, Peſtilence and Famine, noxious and malevolent blaſts, as alſo of the Inhabitants of the Northern Pole, and the wonders undiſcovered throughout the world.

Likewiſe if the Exorciſt inquire concerning the habitations of ſtarry Spirits, he will readily anſwer him, deſcribing their orders, food, life, and paſt-time truly and exactly.

After the Magician hath ſatisfied himſelf with inquiries, and curious queſtions unto the Spirit, there will come from amongſt the company a little Spirit of a ſpan long, like a little Ethiop, which the great King Balkin will deliver unto the Exorciſt to continue as a Familiar with him as long as his life ſhall laſt. This familiar the poſſeſſor may name at it pleaſeth him.

The three laſt, who had this Spirit into poſſeſſion, were three Northern Magicians, the firſt Honduros a Norwegian, who called it Philenar, and commanded it at his pleaſure with a little Bell.

After him Benno his eldeſt Son injoy'd the ſame under the ſame name.

And Swarkzar a Polonian Prieſt was the laſt who enjoy'd it under the Name of Muncula; all which names were impoſed upon it, according to the pleaſure of the Maſters; and therefore the naming of this familiar is left to the diſcretion of the Exorciſt.

Now when the Maſter hath taken this familiar into his cuſtody and ſervice, the Spirit Balkin will deſire to depart, being wearied if the action continue longer then an hour. Therefore the Magician muſt be careful to diſmiſs him in this following form:

Becauſe thou haſt diligently anſwered my demands, and been ready to come at my firſt call, I do here licence thee to depart unto thy proper place, without injury or danger to man or Beaſt; depart, I ſay, and be ever ready at my call, being duly exorcized and conjured by ſacred Rites of Magick; I charge thee to withdraw with quiet and peace; and peace be continued betwixt me and thee, In the Name of the Father, Son, and Holy Ghoſt. Amen.

Then the Spirits company will begin to march about their Prince, and in a formal Troop will march along the Valley, whileſt the Magician repeateth Pater Noſter, &c. until the Spirits be quite out of ſight and vaniſhed.

This is a compleat form of conjuring the aforeſaid Spirit, according to the Rules of Vaganoſtus the Norwegian.

CHAP. X.

[Page]

The expoſition of Iidoni, and where it is found, whereby the whole Art of Conjuration is deciphered.

THis word Iidoni is derived of Iada, which properly ſignifieth to know; it is ſometimes tranſlated, Divinus, which is a Diviner or Soothſayer, as in Deut. 18. Levit. 20. ſometimes Ariolus, which is one that alſo taketh upon him to foretel things to come, and is found Levit. 19. 2 King. 23. Iſai. 19. To be ſhort, the opinion of them that are moſt skilful in the tongues, is,The large ſignification of the word Iidoni. that it comprehendeth all them, which take upon them to know all things part and to come, and to give anſwers accordingly. It alwayes followeth the word Ob, and in the Scriptures is not named ſeverally from it, and differeth little from the ſame in ſenſe, and do both concern Oracles uttered by Sririts, poſſeſſed people, or Coſeners. What will not Coſeners or Witches take upon them to do? Wherein will they profeſs ignorance? Ask them any queſtion, they will undertake to reſolve you, even of that which none but God knoweth. And to bring their purpoſes the better to paſs, as alſo to win further credit unto the counterfeit Art which they profeſs, they procure confederates, whereby they work Wonders. And when they have either learning, eloquence, or nimbleneſs of hands to accompany their confederacy, or rather knavery, then (forſooth) they paſs the degree of Witches, and intitle themſelves to the name of Conjurors. And theſe deal with no inferiour cauſes: theſe fetch Devils out of Hell,Vide Philaſt. Brix. Epiſc. haereſeon catal. de Phitoniſſa. and Angels out of Heaven; theſe raiſe up what bodies they liſt, though they were dead, buried and rotten long before; and fetch ſouls out of Heaven or Hell, with much more expedition than the Pope bringeth them out of Purgatory. Theſe I ſay (among the ſimple, and where they fear no law nor accuſation) take upon them alſo the raiſing of Tempeſts, and Earthquakes, and to do as much as God himſelf can do. Theſe are no ſmall fools, they go not to work with a baggage Toad,J. Wierus in Pſeudomonarchia daemonum. or a Cat, as witches do; but with a kind of Majeſty, and with Authority they call up by name, and have at their commandement Seventy and nine Principal and Princely Devils, who have under them as their miniſters, a great multitude of Legions of petty Devils; as for example.

CHAP. XI.

An Inventary of the Names, Shapes, Powers, Govenment, and effects of Devils and Spirits; of their ſeveral ſegniories and degrees; a ſtrange diſcourſe worth the reading.

THeir firſt and principal King (which is of the power of the Eaſt) is called Baell; who when he is conjured up, appeareth with three heads;Solomons notes of Conjuration. Baell. the firſt like a Toad; the ſecond like a Man; the third like a Cat. He ſpeaketh with a hoarſe voice; he maketh a man go inviſible; he hath under his obedience and rule Sixty and ſix Legions of Devils.

The firſt Duke under the power of the Eaſt, is named Agares; Agares. he cometh up mildly in the likeneſs of a fair old man, riding upon a Crocodile, and carrying a Hawk on his fiſt; he teacheth preſently all manner of tongues; he fetcheth back all ſuch as run away, and maketh them run that ſtand ſtill; he overthroweth all Dignities ſupernatural and temporal; he maketh Earthquakes, and is of the order of Vertues, having under his regiment Thirty one Legions.

[Page] Marbas. Marbas, aliàs, Barbas is a great preſident, and appeareth in the form of a mighty Lyon; but at the commandement of a Conjuror cometh up in the likeneſs of a Man, and anſwereth fully as touching any thing which is hidden or ſecret; he bringeth diſeaſes and cureth them; he promoteth wiſdom and the knowledge of Mechanical Arts, or Handicrafts; he changeth men into other ſhapes: and under his preſidency or Government are Thirty ſix Legions or Devils contained.

Amon. Amon, or Aamon, is a great and mighty Marqueſs, and cometh abroad in the likeneſs of a Wolf, having a Serpents tail, ſpetting out and breathing flames of fire; when he putteth on the ſhape of a man, he ſheweth out dogs teeth, and a great head like to a mighty Raven; he is the ſtrongeſt Prince of all other, and underſtandeth all things paſt and to come; he procureth favour, and reconcileth both friends and foes, and ruleth Forty Legions of Devils.

Barbatos. Barbatos, a great County or Earl, and alſo a Duke, he appeareth in Signo ſagittarii Sylveſtris, with four Kings, which bring companies and great troops. He underſtandeth the ſinging of Birds, the barking of Dogs, the lowing of Bullocks, and the voyce of all living creatures: He detecteth treaſures hidden by Magicians and Inchanters, and is of the order of virtues which in part bear rule: he knoweth all things paſt and to come, and reconcileth friends and powers, and governeth Thirty Legions of Devils by his authority.

Buer. Buer, is a great preſident, and is ſeen in this ſign; he abſolutely teacheth Philoſophy moral and natural, and alſo Logick, and the vertue of Herbs: he giveth the beſt familiars; he can heal all Diſeaſes, ſpecially of men, and reigneth over Fifty Legions.

Guſoin. Guſoin, is a great Duke and a ſtrong, appearing in the form of a Xenophilus: he anſwereth all things, preſent, paſt, and to come, expounding all queſtions: he reconcileth friendſhip, and diſtributeth honours and dignities, and ruleth over Forty Legions of Devils.

Botis. Botis, otherwiſe Otis, a great Preſident and an Earl, he cometh forth in the ſhape of an ugly Viper, and if he put on humane ſhape, he ſheweth great teeth, and two horns, carrying a ſharpe ſword in his hand: he giveth anſwers of things preſent, paſt and to come, and reconcileth friends and foes, ruling Sixty Legions.

Bathin. Bathin, ſometimes called Mathim, a great Duke and a ſtrong, he is ſeen in the ſhape of a very ſtrong man, with a Serpents tail, ſitting on a pale horſe, underſtanding the vertues of herbs and pretious ſtones, transferring men ſuddenly from Countrey to Countrey, and ruleth Thirty Legions of Devils.

Purſon. Purſon, aliàs Curſon, a great King, he cometh forth like a Man with a Lyons face, carrying a moſt cruel Viper, and riding on a Bear; and before him go alwayes trumpets: he knoweth things hidden, and can tell all things preſent, paſt, and to come: he bewrayeth treaſure: he can take a body either humane or aiery, he anſwereth truly of all things earthly and ſecret, of the divinity and creation of the World, and bringeth forth the beſt familiars; and there obey him Two and twenty Legions of Devils, partly of the order of Vertues, and partly of the order of Thrones.

Eligor. Eligor, aliàs Abigor, is a great Duke, and appeareth as a goodly Knight, carrying a Lance, an Enſign, and a Scepter; he anſwereth fully of things hidden, and of Wars, and how Souldiers ſhould meet: he knoweth things to come, and procureth the favour of Lords and Knights, governing Sixty Legions of Devils.

Leraje. Leraje, aliàs Oray, a great Marqueſs, ſhewing himſelf in the likeneſs of a gallant Archer, carrying a Bow and a Quiver: he is author of all battels: he doth putrifie all ſuch wounds as are made with Arrows by Archers, Quos optimos objicit trilus dielus, and he hath regiment over Thirty Legions.

Valefar, Valefar, aliàs Malephar, is a ſtrong Duke, cometh forth in the ſhape of a Lyon, and the head of a thief: he is very familiar with them to whom he maketh himſelf acquainted, till he hath brought them to the gallows, and ruleth Teu Legions.

[Page] Morax, Morax. aliàs Foraji, a great Earl and a Preſident; he is ſeen like a Bull, and if he take unto him a Mans face, he maketh men wonderful cunning in Aſtronomy, and in all the liberal Sciences; he giveth good familiars and wiſe, knowing the power and virtue of herbs and ſtones which are pretious, and ruleth Thirty ſix Legions.

Ipos, Ipos. aliàs Ayporos, is a great Earl and a Prince, appearing in the ſhape of an Angel, and yet indeed more obſcure and filthy than a Lyon, with a Lyons head, a Gooſes feet, and a Hares tail; he knoweth things to come and paſt, he maketh a man witty, and bold, and hath under his juriſdiction Thirty ſix Legions.

Naberius, Naberius. aliàs Carberus, is a valiant Marqueſs, ſhewing himſelf in the form of a Crow, when he ſpeaketh with a hoarſe voyce; he maketh a man amiable and cunning in all Arts, and ſpecially in Rhetorick; he procureth the loſs of Prelacies and Dignities; Nineteen Legions hear and obey him.

Glaſya Labolas, Glaſya Labolas. aliàs Caacrinolaas, or Caaſſimolar, is a great Preſident, who cometh forth like a Dog, and hath wings like a Griffin, he giveth the knowledge of Arts, and is the Captain of all Manſlayers; he underſtandeth things preſent and to come; he gaineth the minds and love of friends and foes; he maketh a man go inviſible, and hath the rule of Thirty ſix Legions.

Zepar, Zepar. is a great Duke, appearing as a Souldier, inflaming Women with the love of Men, and when he is hidden he changeth their ſhape, until they may enjoy their beloved; he alſo maketh them barren, and Twenty ſix Legions are at his obey and commandement.

Bileth, Bileth. is a great King and a terrible, riding on a pale Horſe, before whom go Trumpets, and all kind of melodious Muſick. When he is called up by an Exorciſt, he appeareth rough and furious, to deceive him. Then let the Exociſt or Conjuror take heed to himſelf, and to allay his courage, let him hold a hazel bat in his hand, wherewithal he muſt reach out toward the Eaſt and South, and make a triangle without beſides the Circle; but if he hold not out his hand unto him, and he bid him come in, and he ſtill refuſe the bond or chain of Spirits, let the Conjuror proceed to reading, and by and by he will ſubmit himſelf, and come in, and do whatſoever the Exorciſt commandeth him, and he ſhall be ſafe. If Bileth the King be more ſtubborn, and refuſe to enter into the Circle at the firſt call, and the Conjuror ſhew himſelf fearful, or if he have not the chain of Spirits, certainly he will never fear nor regard him after: Alſo if the place be unapt for a triangle to be made without the Circle, then ſet there a boll of Wine, and the Exorciſt ſhall certainly know when he cometh out of his houſe, with his fellows, and that the aforeſaid Bileth will be his helper, his friend, and obedient unto him when he cometh forth. And when he cometh, let the Exorciſt receive him courteouſly, and glorifie him in his pride, and therefore he ſhall adore him as other Kings do, becauſe he ſaith nothing without other Princes. Alſo, if he be cited by an Exorciſt, alwayes a ſilver Ring of the middle finger of the left hand muſt be held againſt the Exorciſts face, as they do for Amaimon. Vide Amaimon. And the dominion and power of ſo great a Prince, is not to be determined; for there is none under the power and dominion of the Conjuror, but he that detaineth both men and women in doting love, till the Exorciſt hath had his pleaſure. He is of the orders of Powers, hoping to return to the ſeventh Throne, which is not altogether credible; and he ruleth Eighty five Legions.

Sitri, aliàs Bitru, is a great Prince, appearing with the face of a Leopard,Sitri a baudy Devil. and having wings as a Griffin: when he taketh humane ſhape, he is very beautiful; he inflameth a man with a womans love, and alſo ſtirreth up women to love men; being commanded, he willingly detaineth ſecrets of Women, laughing at them and mocking them, to make them luxuiouſly naked; and there obey him Sixty Legions.

Paimon, Paimon. is more obedient to Lucifer than any other Kings are. Lucifer is here to be underſtood, he that was drowned in the depth of his knowledge: he would needs be like God, and for his arrogancy was thrown out into deſtruction, of [Page] whom it is ſaid,Ezek. 28.13. Every pretious ſtone is thy covering. Paimon is conſtrained by divine virtue to ſtand before the Exorciſt, where he putteth on the likeneſs of a man: he ſitteth on a beaſt called a Dromedary, which is a ſwift runner, and weareth a glorious crown, and hath an effeminate countenance: there goeth before him an hoſt of men with Trumpets and well ſounding Cymbals, and all Muſical Inſtruments. At the firſt he appeareth with a great cry and roaring, as in Circulo Solomonis and in the Art is declared. And if this Paimon ſpeak ſometimes that the Conjuror underſtand him not, let him not therefore be diſmayed. But when he hath delivered him the firſt obligation, to obſerve his deſire, he muſt bid him alſo anſwer him diſtinctly and plainly to the queſtions he ſhall ask you, of all Philoſophy, Wiſdome, and Science, and of all other ſecret things. And if you will know the diſpoſition of the World, and what the earth is, or what holdeth it up in the water, or any other thing, or what is Abyſſus, or where the wind is, or from whence it cometh, he will teach you abundantly. Conſecrations alſo, as well as Sacrifices, as otherwiſe may be reckoned. He giveth dignities and confirmations; he bindeth them that reſiſt him in his own chains, and ſubjecteth them to the Conjuror; he prepareth good familiars,Cautions for the Exorciſt or Conjuror. and hath the underſtanding of all Arts. Note, that at the calling up of him, the Exorciſt muſt look toward the Northweſt, becauſe there is his houſe. When he is called up, let the Exorciſt receive him conſtantly without fear, let him ask what queſtions or demands he liſt, and no doubt he ſhall obtain the ſame of him. And the Exorciſt muſt beware he forget not the Creator, for thoſe things that have been rehearſed before of Paimon; ſome ſay, he is of the order of Dominions; others ſay, of the order of Cherubims. There follow him Two hundred Legions, partly of the order of Angels, and partly of Poteſtates. Note, that if Paimon be cited alone by an offering or ſacrifice, two Kings follow him; to wit, Bebal, and Abalam, and other Potentates; in his hoſt are Twenty five Legions, becauſe the Spirits ſubject to them are not alwayes with them, except they be compelled to appear by divine vertue.

The fall of Belial.Some ſay that the King Belial was created immediately after Lucifer, and therefore they think, that he was father and ſeducer of them which fell being of the orders: For he fell firſt among the worthier and wiſer ſort, which went before Michael, and other heavenly Angels, which were lacking. Although Belial went before all them that were thrown down to the earth, yet he went not before them that tarryed in heaven. This Belial is conſtrained by Divine virtue, when he taketh Sacrifices, Gifts, and Offerings, that he again may give unto the Offerers true anſwers. But he tarryeth not one hour in the truth, except he be conſtrained by the Divine power, as is ſaid. He taketh the form of a beautiful Angel, ſitting in a fiery Chariot; he ſpeaketh fair, he diſtributeth preferments of Senatorſhip, and the favour of friends, and excellent familiars: He hath rule over Eighty Legions, partly of the order of Virtues, partly of Angels; he is found in the form of an Exorciſt in the bonds of Spirits. The Exorciſt muſt conſider, that this Belial doth in every thing aſſiſt his ſubjects.Solomon gathered all the Devils together in a braſen veſſel. If he will not ſubmit himſelf, let the bond of Spirits be read: the Spirits chain is ſent for him, wherewith wiſe Solomon gathered them together with their Legions in a braſen veſſel, where were incloſed among all the Legions Seventy two Kings, of whom the chief was Biloth, the ſecond was Belial, the third Aſmoday, and above a thouſand thouſand Legions. Without doubt (I muſt confeſs) I learned this of my maſter Solomon; but he told me not why he gathered them together, and ſhut them up ſo; but I believe it was for the pride of this Belial. Certain Negromancers do ſay, that Solomon being on a certain day ſeduced by the craft of a certain Woman, inclined himſelf to pray before the ſame idol, Belial by name; which is not credible. And therefore we muſt rather think (as it is ſaid) that they were gathered together in that great braſen veſſel for pride and arrogancy, and thrown into a deep lake or hole in Babylon; for wiſe Solomon did accompliſh his works by the Divine power, which [Page] never forſook him. And therefore we muſt think he worſhipped not the image of Belial; for then he could not have conſtrained the Spirits by Divine virtue: for this Belial, with three Kings, were in the lake.The Babylonians diſappointed of their hope. But the Babylonians wondering at the matter, ſuppoſed that they ſhould find therein a great quantity of treaſure, and therefore with one conſent went down into the lake, and uncovered and brake the veſſel, out of the which immediately flew the Captain Devils, and were delivered to their former and proper places. But this Belial entred into a certain image, and there gave anſwer to them that offered and ſacrificed unto him, as Toex, in his ſentences reporteth, and the Babylonians did worſhip and ſacrifice thereunto.

Bune, Bune. is a great and a ſtrong Duke, he appeareth as a Dragon with three heads, the third whereof is like a Man; he ſpeaketh with a Divine voyce; he maketh the dead to change their place, and Devils to aſſemble upon the ſepulchres of the dead; he greatly inricheth a man, and maketh him eloquent and wiſe, anſwereth truly to all demands, and Thirty Legions obey him.

Forneus, Forneus. is a great Marqueſs, like unto a Monſter of the Sea; he maketh men wonderful in Rhetorick; he adorneth a man with a good name, and the knowledge of tongues, and maketh one beloved as well of foes as friends; there are under him Twenty nine Legions, of the order partly of Thrones, and partly of Angels.

Ronove, Ronove. a Marqueſs and an Earl; he is reſembled to a Monſter; he bringeth ſingular underſtanding in Rhetorick, faithful ſervants, knowledge of tongues, favour of friends and foes, and Nineteen Legions obey him.

Berith, is a great and a terrible Duke, and hath three Names;Berith a golden Devil. of ſome he is called Beal; of the Jews Berith; of Necromancers Bolfry; he cometh forth as a red Souldier, with red clothing, and upon a Horſe of that colour, and a Crown on his head: he anſwereth truly of things preſent, paſt, and to come: he is compelled to a certain hour, through Divine virtue, by a ring of Art Magick: he is alſo a lyer; he turneth all metals into gold; he adorneth a man with Dignities, and confirmeth them; he ſpeaketh with a clear and ſubtil voyce, and Twenty ſix Legions are under him.

Aſtaroth, Aſtaroth. is a great and a ſtronge Duke, coming forth in the ſhape of a foul Angel, ſitting upon an infernal Dragon, and carrying on his right hand a Viper; he anſwereth truly to matters preſent, paſt, and to come, and alſo of all ſecrets; he talketh willingly of the creator of Spirits and their fall, and how they ſinned and fell; he ſaith he fell not of his own accord: he maketh a man wonderful learned in the Liberal Sciences; he ruleth Forty Legions. Let every Exorciſt take heed, that he admit him not too near him, becauſe of his ſtinking breath: And therefore let the Conjuror hold near to his face a Magical Ring, and that ſhall defend him.

Foras, Foras. aliàs Forcas, is a great Preſident, and is ſeen in the form of a ſtrong Man, and in humane ſhape, he underſtandeth the virtue of hearbs and pretious ſtones; he teacheth fully Logick, Ethicks, and their parts; he maketh a man Inviſible, Witty, Eloquent, and to live long; he recovereth things loſt, and diſcovereth treaſures, and is Lord over Twenty nine Legions.

Furfur, Furfur. is a great Earl, appearing as an Hart, with a fiery tail, he lyeth in every thing, except he be brougnt up within a triangle; being bidden he taketh Angelical form; he ſpeaketh with a hoarſe voyce, and willingly maketh love between man and wife; he raiſeth Thunders, Lightnings, and Blaſts. Where he is commanded, he anſwereth well, both of ſecret and alſo of Divine things, and hath rule and dominion over Twenty ſix Legions.

Marchoſias, Marchoſias. is a great Marqueſs, he ſheweth himſelf in the ſhape of a cruel ſhe Wolf, with Griffins wings, with a Serpents tail, and ſpetting I cannot tell what out of his mouth. When he is in a mans ſhape, he is an excellent fighter; he anſwereth all queſtions truly; he is faithful in all the Conjurors buſineſs; he was of the order of Dominations, under him are Thirty Legions: he hopeth after 1200 years to return to the ſeventh Throne, but he is deceived in that hope.

[Page] Malphas. Malphas, is a great Preſident, he is ſeen like a Crow, but being cloathed with humane Image, ſpeaketh with a hoarſe voyce; he buildeth houſes and high towers wonderfully, and quickly bringeth Artificers together; he throweth down alſo the enemies edifications; he helpeth to good familiars; he receiveth Sacrifices willingly, but he deceiveth all the Sacrificers; there obey him Forty Legions.

Vepar. Vepar, aliàs Separ, a great Duke and a ſtrong; he is like a Mermaid; he is the guide of the waters, and of ſhips laden with armour; he bringeth to paſs (at the commandement of his Maſter) that the Sea ſhall be rough and ſtormy, and ſhall appear full of ſhips; he killeth men in three dayes, with putrifying their wounds, and produceth Maggots into them; howbeit, they may be all healed with diligence; he ruleth Twenty nine Legions.

Sabnack. Sabnack, aliàs Salmack, is a great Marqueſs and a ſtrong; he cometh forth as an armed Souldier with a Lyons head, ſitting on a pale Horſe; he doth marvellouſly change mans form and favour; he buildeth high towers full of weapons, and alſo Caſtles, and Cities; he inflicteth men thirty dayes with wounds both rotten and full of maggots; at the Exorciſts commandement, he provideth good familiars, and hath dominion over Fifty Legions.

Sidonay. Sidonay, aliàs Aſmoday, a great King, ſtrong and mighty, he is ſeen with three heads, whereof the firſt is like a Bull, the ſecond like a man, the third like a Ram, he hath a Serpents tail; he belcheth flames out of his mouth; he hath feet like a Gooſe; he ſitteth on an infernal Dragon, be carryeth a launce and a flag in his hand, he goeth before others which are under the power of Amaymon. When the Conjuror exerciſeth this office, let him be abroad, let him be wary and ſtanding on his feet; if his cap be on his head, he will cauſe all his doings to be bewrayed, which if he do not, the Exorciſt ſhall be deceived by Amaymon in every thing. But ſo ſoon as he ſeeth him in the form aforeſaid, he ſhall call him by his name, ſaying, Thou art Aſmoday; he will not deny it, and by and by he boweth down to the ground; he giveth the ring of virtues, he abſolutely teacheth Geometry, Arithmetick, Aſtronomy, and handicrafts. To all demands he anſwereth fully and truly; he maketh a man inviſible; he ſheweth the places where treaſure lyeth, and gardeth it, if it be among the Legions of Amaymon; he hath under his power Seventy two Legions.

Gaap. Gaap, aliàs Tap, a great Preſident and a Prince, he appeareth in a meridional ſign, and when he taketh humane ſhape, he is the guide of the four principal Kings, as mighty as Bileth. There were certain Necromancers that offered ſacrifices and burnt offerings unto him; and to call him up, they exerciſed an art, ſaying,Who was the firſt Necromancer. that Solomon the wiſe made it, which is falſe: for it was rather Cham, the ſon of Noah, who after the flood began firſt to invocate wicked Spirits. He invocated Bileth, and made an Art in his name, and a book which is known to many Mathematitians. There were burnt offerings and ſacrifices made, and gifts given, and much wickedneſs wrought by the Exorciſt, who mingleth therewithal the holy Names of God, the which in that Art are everywhere expreſſed. Marry there is an Epiſtle of thoſe names written by Solomon, as alſo write Helias Aieroſolymitanus 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 wonderful in Philoſophy and all the Liberal Sciences; he maketh love, hatred, inſenſibility, conſecration, and conſecration of thoſe things that are belonging unto the domination of Amaymon, and delivereth familiars out 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. Shax, aliàs Scox, is a dark and great Marqueſs, like unto a Stork, with a hoarſe and ſubtil voyce, he doth marvellouſly take away the ſight, hearing, and underſtanding [Page] of any man, at the commandement of the Conjuror; he taketh away money out of every Kings houſe, and carryeth it back after 1200 years, if he be commanded; he is a horſe-ſtealer; he is thought to be faithful in all commandements; and although he promiſe to be obedient to the Conjuror in all things, yet he is not ſo, he is a lyer, except he be brought into a triangle, and there he ſpeaketh divinely, and telleth of things that are hidden, and not kept of wicked Spirits; he promiſeth good familiars, which are accepted if they be not deceivers; he hath Thirty Legions.

Procel, Procel. is a great and ſtrong Duke, appearing in the ſhape of an Angel, but ſpeaketh darkly of things hidden; he teacheth Geometry, and the Liberal Arts; he maketh great noiſes, and cauſeth the waters to roar, where are none; he warmeth waters, and diſtempereth baths at certain times, as the Exorciſt appointeth him; he was of the order of Poteſtates, and hath Forty eight Legions under his power.

Furcas, Furcas. is a Knight, and cometh forth in the ſimilitude of a cruel Man, with a long beard and a hoary head; ſhe 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, Murmur. is a great Duke and an Earl, appearing in the ſhape of a Souldier, riding on a Griffin, with a Dukes crown on his head; there go before him two of his Miniſters, with great trumpets; he teacheth Philoſophy abſolutely, he conſtraineth ſouls to come before the Exorciſt, to anſwer what he ſhall ask them; he was of the order partly of Thrones, and partly of Angels, and ruleth Thirty Legions.

Caim, Caim. is a great Preſident, taking the form of a Thruſh; but when he putteth on mans ſhape, he anſwereth in burning aſhes, carrying in his hand a moſt ſharpe ſword; he maketh the beſt diſputers; he giveth men the underſtanding of all birds, of the lowing of bullocks, and barking of Dogs, and alſo of the ſound and noiſe of waters; he anſwereth beſt of things to come; he was of the order of Angels, and ruleth Thirty Legions.

Raum, Raum. or Raim, is a great Earl, he is ſeen as a Crow, but when he putteth on humane ſhape, at the commandement of the Exorciſt, he ſtealeth wonderfully out of the Kings houſe, and carryeth it whether he is aſſigned; he deſtroyeth Cities, and hath great deſpite unto dignities; he knoweth things preſent, paſt, and to come, and reconcileth friends and foes; he was of the order of Thrones, and governeth Thirty Legions.

Halphas, Halphas. is a great Earl, and cometh abroad like a Stork, with a hoarſe voyce, he notably buildeth up Towns full of amunition and weapons, he ſendeth men of war to places appointed, and hath under him Twenty ſix Legions.

Focalor, Focalor. is a great Duke, cometh forth as a man, with wings like a Griffin, he killeth men, and drowneth them in the waters, and overturneth ſhips of war, commanding and ruling both Winds and Seas. And let the Conjuror note, that if he bid him hurt no man, he willingly conſenteth thereto: he hopeth after 1000 years to return to the ſeventh Throne, but he is deceived; he hath Three Legions.

Vine, Vine. is great King and an Earl, he ſheweth himſelf as a Lyon, riding a black Horſe, and carryeth a Viper in his hand; he gladly buildeth large Towres, he throweth down ſtone walls, and maketh waters rough. At the commandement of the Exorciſt, he anſwereth of things hidden, of Witches, and of things preſent, paſt, and to come.

Bifrons, Bifrons. is ſeen in the ſimilitude of a Monſter, when he taketh the image of man; he maketh one wonderful cunning in Aſtrology, abſolutely declaring the manſions of the Planets; he doth the like in Geometry, and other admeaſurements; he perfectly underſtandeth the ſtrength and virtue of herbs, pretious ſtones, and woods; he changeth dead bodies from place to place; he ſeemeth to light candles upon the ſepulchres of the dead, and hath under him Twenty ſix Legions.

[Page] Gamigin. Gamigin, is a great Marqueſs, and is ſeen in the form of a little horſe; when he taketh humane ſhape, he ſpeaketh with a hoarſe voyce, diſputing of all Liberal Sciences; he bringeth alſo to paſs, that the ſouls which are drowned in the Sea, or which dwell in Purgatory (which is called Cariagra, that is, affliction of ſouls) ſhall take airy bodies, and evidently appear and anſwer to interrogatories at the Conjurors commandement; he tarryeth with the Exorciſt, until he have accompliſhed his deſire, and hath Thirty Legions under him.

Zagan. Zagan, is a great King and a Preſident, he cometh abroad like a Bull, with Griffins wings; but when he taketh humane ſhape, he maketh men witty, he turneth all metals into the coin of that dominion, and turneth water into wine, and wine into water; he alſo turneth blood into wine, and wine into blood, and a fool into a wiſe man; he is head of Thirty three Legions.

Orias. Orias, is a great Marqueſs, and is ſeen as a Lyon, riding on a ſtrong horſe, with a Serpents tail, and carryeth in his right hand two great Serpents hiſſing; he knoweth the manſion of Planets, and perfectly teacheth the virtues of the Stars; he transformeth men, he giveth Dignities, Prelacies and Confirmations, and alſo the favour of friends and foes, and hath under him Thirty Legions.

Valac. Valac, is a great Preſident, and cometh abroad with Angels wings like a boy riding on a two-headed Dragon, he perfectly anſwereth of treaſures hidden, and where Serpents may be ſeen, which he delivereth into the Conjurors hands, void of any force or ſtrength, and hath dominion over Thirty Legions of Devils.

Gemory. Gemory, a ſtrong and mighty Duke, he appeareth like a fair woman, with a Dutcheſs crownet about her middle, riding on a Camel; he anſwereth well and truly of things preſent, paſt and to come, and of treaſure hid, and where it lyeth; he procureth the love of women, eſpecially of maids, hath Twenty ſix Legions.

Decarabia. Decarabia, or Carabia, he cometh like a *, and knoweth the force of herbs and pretious ſtones, and maketh all birds flie before the exorciſt, and to tarry with him as though they were tame, and that they ſhall drink and ſing as their manner is, and hath Thirty Legions.

Amduſcias. Amduſcias, a great and a ſtrong Duke, he cometh forth as an Unicorn, when he ſtandeth before his Maſter in humane ſhape, being commanded, he eaſily bringeth to paſs, that Trumpets and all Muſical Inſtruments may be heard and not ſeen; and alſo that trees ſhall bend and incline, according to the Conjurors will; he is excellent among familiars, and hath Twenty nine Legions.

Andras. Andras, is a great Marqueſs, and is ſeen in an Angels ſhape, with a head like a black night Raven, riding upon a black and a very ſtrong Wolf, flowriſhing with a ſharpe ſword in his hand; he can kill the Maſter, the Servant, and all Aſſiſtants; he is author of diſcords, and ruleth Thirty Legions.

Andrealphus. Andrealphus, is a great Marqueſs, appearing as a Peacock, he raiſeth great noiſes, and in humane ſhape perfectly teacheth Geometry, and all things belonging to Admeaſurements; he maketh a man to be a ſubtil Diſputer, and cunning in Aſtronomy, and transformeth a man into the likeneſs of a bird, and there are under him Thirty Legions.

Oſe. Oſe, is a great Preſident, and cometh forth like a Leopard, and counterfeiting to be a Man, he maketh one cunning in the Liberal Sciences; he anſwereth truly of divine and ſecret things; he transformeth a Mans ſhape, and bringeth a man to that madneſs, that he thinketh himſelf to be that which he is not; as he that is a King or a Pope, or that he weareth a Crown on his head, Durat (que) id regnum ad horam.

Aym. Aym, or Haborim, is a great Duke and a ſtrong, he cometh forth with three heads, the firſt like a Serpent, the ſecond like a man having two *, the third like a Cat; he rideth on a Viper, carrying in his hand a light fire brand, with the flame whereof Caſtles and Cities are fired; he maketh one witty every kind of way; he anſwereth truly of privy matters, and reigneth over Twenty ſix Legions.

[Page] Orobas, Orobus. is a great Prince, he cometh forth like a Horſe, but when he putteth on him a mans idol, he talketh of Divine vertue, he giveth true anſwers of things preſent, paſt and to come, and of the divinity, and of the creation; he deciveth none, nor ſuffereth any to be tempted, he giveth Dignities and Prelacies, and the favour of friends and foes, and hath rule over Twenty Legions.

Vapula, Vapula. is a great Duke and a ſtrong, he is ſeen like a Lyon with Griffins wings; he maketh a man ſubtil and wonderful in Handicrafts, Philoſophy, and in Sciences contained in books, and is ruler over Thirty ſix Legions.

Cimeries, Cimeries. is a great Marqueſs and a ſtrong, ruling in the parts of Africa; he teacheth perfectly Grammar, Logick, and Rhetorick, he diſcovereth treaſures and things hidden; he bringeth to paſs, that a man ſhall ſeem with expedition to be turned into a Souldier; he rideth upon a great black Horſe, and ruleth Twenty Legions.

Amy, 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 liberal Sciences; he procureth excellent familiars; he bewrayeth treaſures preſerved by Spirits; he hath the government of Thirty ſix Legions; he is partly of the order of Angels, partly of Poteſtates; he hopeth after a thouſand two hundred years to return to the ſeventh Throne: which is not credible.

Flauros is a ſtrong Duke,Flauros. is ſeen in the form of a terrible ſtrong Leopard, in humane ſhape he ſheweth a terrible countenance, and fiery eyes; he anſwereth truly and fully of things preſent, paſt, and to come; if he be 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 vertue, and ſo are all Devils and Spirits, to burn and deſtroy all the Conjurors adverſaries. And if he be commanded, he ſuffereth the Conjuror not to be tempted, and he hath Legions under him.

Balam, Balam. is a great and a terrible King, he cometh forth with three heads, the firſt of a Bull, the ſecond of a Man, the third of a Ram; he hath a Serpents tail, and flaming eyes, riding upon a furious Bear, and carrying a Hawk on his fiſt; he ſpeaketh with a hoarſe voyce, anſwering perfectly of things preſent, paſt, and to come; he maketh man inviſible and wiſe; he governeth Forty Legions, and was of the order of Dominions.

Allocer, Allocer. is a ſtrong Duke and a great, he cometh forth like a Souldier, riding on a great Horſe; he hath a Lyons face, very red, and with flaming eyes, he ſpeaketh with a big voyce, he maketh a man wonderful in Aſtronomy, and in all the liberal Sciences, he bringeth good familiars, and ruleth Thirty ſix Legions.

Saleos, Saleos. is a great Earl, he appeareth as a gallant Souldier, riding on a Crocodile, and weareth a Dukes crown, peaceable, &c.

Vuall, Vuall. is a great Duke and a ſtrong, he is ſeen as a great and terrible Dromedary, but in humane form, he ſoundeth out in a baſe voyce the Aegyptian tongue. This man, above all other, procureth eſpecial love of Women, and knoweth things preſent, paſt, and to come, procuring the love of friends and foes; he was of the order of Poteſtates, and governeth Thirty ſeven Legions.

Haagenti, Haagenti. is a great Preſident, appearing like a great Bull, having the wings of a Griffin, but when he taketh humane ſhape, he maketh a man wiſe in every thing, he changeth all metals into gold, and changeth Wine and Water, the one into the other, and commandeth as many Legions as Zagan.

Phoenix, Phoenix. is a great Marqueſs, appearing like the bird Phoenix, having a childs voyce; but berore he ſtandeth ſtill before the Conjuror, he ſingeth many ſweet notes. Then the Exorciſt, with his companions, muſt beware he give no ear to the melody, but muſt by and by bid him put on humane ſhape; then will he ſpeak marvellouſly of all wonderful Sciences. He is an excellent Poet, and obedient; he hopeth to return to the ſeventh Throne, after a thouſand two hundred years, and governeth Twenty Legions.

[Page] Stolas is a great Prince, appearing in the form of a Night-raven, before the Exorciſt; he taketh the image and ſhape of a man, and teacheth Aſtronomy, abſolutely underſtanding the vertues of herbs and pretious ſtones; there are under him Twenty ſix legions.

Note, that a Legion is 6666. and now by Multiplication count how many Legions do ariſe out of every particular.

This was the work of one T.R. written in fair letters of red and black upon parchment, and made by him Anno 1570. To the maintenance of his living, the edifying of the poor, and the glory of Gods holy name: as he himſelf ſaith.

✚ Secretum ſecretorum,

The ſecret of ſecrets:

Tu operans ſis ſecretus horum,

Thou that workeſt them be ſecret in them.

CHAP. XII.

The hours wherein principal Devils may be bound; to wit, raiſed and reſtrained from doing of hurt.

AMaymon King of the Eaſt, Corſon King of the South, Zimimar King of the North, Goap King and Prince of the Weſt, may be bound from the third hour till noon, and from the ninth hour till evening. Marqueſſes may be bound from the ninth hour till compline, and from compline to the end of the day. Dukes may be bound from the firſt hour till noon; and clear weather is to be obſerved. Prelates may be bound in any hour of the day. Knights from day dawning till Sun riſing, or from evenſong till the Sun ſet. A Preſident may not be bound in any hour of the day, except the King whom he obeyeth, be invocated; nor in the ſhutting of the evening. Counties or Earls may be bound at any hour of the day, ſo it be in the woods or fields, where men reſort not.

CHAP. XIII.

The form of adjuring or citing of the Spirits aforeſaid to ariſe and appear.

WHen you will have any Spirit, you muſt know his Name and Office; you muſt alſo faſt, and be clean from all pollution, three or four days before; ſo will the Spirit be the more obedient unto you. Then make a Circle, and call up the Spirit with great intention, and holding a ring in your hand, rehearſe in your own name, and your companions (for one muſt alwayes be with you) this Prayer following, and ſo no Spirit ſhall annoy you, and your purpoſe ſhall take effect. And note how this agreeth with Popiſh Charmes and Conjurations.

In the Name of our Lord Jeſus Chriſt the ✚ Father ✚ and the Son ✚ and the Holy Ghoſt ✚ holy Trinity and unſpeakable Unity, I call upon thee, that thou mayſt be my ſalvation and defence, and the protection of my body and ſoul, and of all my goods; through the virtue of thy holy Croſs, and through the vertue of thy paſſion, I beſeech thee O Lord Jeſus Chriſt, by the merits of thy bleſſed Mother S. Mary, and of all thy Saints, That thou give me Grace and Divine power over all the wicked Spirits, ſo as which of them ſoever I do call by name, they may come by and by from every coaſt, and accompliſh my will, that they neither be hurtful nor fearful unto me, but rather obedient and diligent about me. And through thy virtue ſtreightly commanding them, let them fufil my commandements. Amen.

[Page]Holy, holy, holy, Lord God of Sabbaoth, which wilt come to judge the quick and the dead, thou which art Α and Ω, firſt and laſt, King of Kings, and Lord of Lords, Ioth, Aglanabrath, El, Abiel, Anathiel, Amazim, Sedomel, Grayes, Note, what names are attributed unto Chriſt by the Conjuror in this his exorciſing exerciſe. Heli, Meſſias, Tolimi, Elias, Iſchiros, Athanatos, Imas, By theſe thy holy Names, and by all other I do call upon thee, and beſeech thee O Lord Jeſus Chriſt, by thy Nativity and Baptiſm, by thy Croſs and Paſſion, by thine Aſcenſion, and by the coming of the Holy Ghoſt, by the bitterneſs of thy ſoul when it departed from the body, by thy five wounds, by the blood and water which went out of thy body, by thy virtue, by the Sacrament which thou gaveſt thy Diſciples the day before thou ſufferedſt, by the holy Trinity, and the inſeparable Unity, by bleſſed Mary thy Mother, by thine Angels, Arch-Angels, Prophets, Patriarchs, and by all thy Saints, and by all the Sacraments which are made in thine honour, I do worſhip and beſeech thee, to accept theſe prayers, Conjurations, and words of my mouth, which I will uſe. I require thee, O Lord Jeſus Chriſt, that thou give me thy virtue and power over all thine Angels (which were thrown down from heaven to deceive mankind) to draw them to me, to tie and bind them, and alſo to looſe them, to gather them together before me, and to command them to do all that they can, and that by no means they contemn my voyce, or the words of my mouth; but that they obey me and my ſayings, and fear me. I beſeech thee by thine Humanity, Mercy and Grace, and I require thee Adony, Amay, Horta, Vegedora, Mitai, Hel, Suranat, Yſton, Yſeſy, and by all thy holy Names, and by all thine holy He-Saints, and She-Saints, by all thine Angels, and Archangels, Powers, Dominions, and Virtues, and by that name that Solomon did bind the Devils, and ſhut them up, Elbrach, Evanher, Agle, Goth, Ioth, Othie, Venoch, Nabrat, and by all thine holy Names which are written in this book, and by the virtue of them all, that thou enable me to congregate all thy Spirits thrown down from heaven,What wonderful force Conjurers do believe conſiſteth in theſe forged names of Chriſt. that they may give me a true anſwer of all my demands, and that they ſatisfie all my requeſts, without the hurt of my body or ſoul, or any thing elſe that is mine, through our Lord Jeſus Chriſt thy Son, which liveth and reigneth with thee in the unity of the Holy Ghoſt, one God, world without end.

Oh Father Omnipotent, oh wiſe Son, oh holy Ghoſt, the ſearcher of hearts, oh you three in perſons, one true Godhead in ſubſtance, which didſt ſpare Adam and Eve in their ſins; and oh thou Son, which dyedſt for their ſins a moſt filthy death, ſuſtaining it upon the holy croſs; oh thou moſt merciful, when I flie unto thy mercy, and beſeech thee by all the means I can, by theſe the holy Names of thy Son; to wit, Α and Ω, and all other his Names, grant me thy Virtue and Power, that I may be able to cite before me, thy Spirits which were thrown down from heaven, and that they may ſpeak with me, and diſpatch by and by without delay, and with a good will, and without the hurt of my body, ſoul, or goods, &c. as is contained in the book called Annulus Solomonis.

Oh great and eternal vertue of the higheſt, which through diſpoſition, theſe being called to judgement, Vachoon, Stumulamaton, Eſphares, Tetragrammaton, Olioram, Cryon, Eſytion, Exiſtion, Eriona, Onela, Braſim, Noym, Meſſias, Soter, Emanuel, Sabboth, Adonay, I worſhip thee, I invocate thee, I implore thee with all the ſtrength of my mind, that by thee, my preſent Prayers, Conſecrations, and Conjurations be hollowed; and whereſoever wicked Spirits are called in the virtue of thy names, they may come together from every coaſt, and diligently fulfil the will of me the Exorciſt. Fiat, fiat, fiat, Amen.

CHAP. XIV.

[Page]

A confutation of the manifold vanities conteined in the precedent Chapters, ſpecially of commanding of Devils.

HE that can be perſwaded that theſe things are true, or wrought indeed, according to the aſſertion of Coſeners, or according to the ſuppoſion of Witchmongers and Papiſts, may ſoon be brought to believe that the Moon is made of green Cheeſe. You ſee in that which is called Solomons Conjuration,See Chap. 11. of this book. there is a perfect inventary regiſtred of the number of Devils, of their Names, of their Offices, of their Perſonages, of their Qualities, of their Powers, of their Properties, of their Kingdoms, of their Governers, of their Orders, of their Diſpoſitions, of their Subjection, of their Submiſſion, and of the wayes to bind or looſe them; with a note what Wealth, Learning, Office, Commodity, pleaſure, &c. they can give, and may be forced to yield in ſpight of their hearts,This is contrary to the Scripture which ſaith, That every good gift cometh from the Father of light, &c. to ſuch (forſooth) as are cunning in this Art: of whom yet was never ſeen any rich man, or at leaſt that gained any thing that way; or any unlearned man, that became learned by that means; or any happy man, that could with the help of this Art, either deliver himſelf, or his friends, from adverſity; or add unto his Eſtate any point of felicity: yet theſe men, in all worldly happineſs, muſt needs exceed all others, if ſuch things could be by them accompliſhed,A breviary of the inventary of Spirits. according as it is preſuppoſed. For if they may learn of Marbas, all ſecrets, and to cure all diſeaſes; and of Furcas, wiſdome, and to be cunning in all Mechanical Arts; and to change any mans ſhape, of Zepar: if Bune can make them rich and eloquent; if Beroth can tell them of all things preſent, paſt, and to come; if Aſmodie can make them go inviſible, and ſhew them all hidden treaſure; if Salmacke will afflict whom they liſt; and Allocer can procure the love of any Woman; if Amy can provide them excellent Familiars; if Caym can make them underſtand the voyce of all Birds, and Beaſts; and Buer and Bifrons can make them live long; and finally, if Orias could procure unto them great friends, and reconcile their enemies, and they in the end had all theſe at commandement; ſhould they not live in all worldly honour and felicity? Whereas, contrariwiſe, they lead there lives in all obloquy, miſery and beggery; and in fine, come to the gallows, as though they had choſen unto themſelves the ſpirit Valefer, who they ſay bringeth all them with whom he entreth into familiarity, to no better end then the gibbet or gallows.

The Authors further purpoſe in the detection of conjuring.But before I proceed further to the confutation of this ſtuff, I will ſhew other Conjurations, deviſed more lately, and of more Authority; wherein you ſhall ſee how fools are trained to believe theſe abſurdities, being won by little and little to ſuch credulity. For the Author hereof beginneth, as though all the cunning of Conjurors were derived and fetcht from the Planetary motions, and true courſe of the Stars, Celeſtial bodies, &c.

CHAP. XV.

[Page]

The names of the Planets, their Characters, together with the twelve ſignes of the Zodiack, their Diſpoſitions, Aſpects, and Government; with other obſervations.

The Characters of the Planets.

♄ | ♃ | ♂ | ☉ | ♀ | ☿ | ☽
Saturn. | Jupiter. | Mars. | Sol. | Venus. | Mercury. | Luna.

The five Planetary Aſpects.

☌ | ⚹ | □ | 🜂 | ☍
Conjunction. | Sextile. | Quadrat. | Trine. | Oppoſition.

The twelve ſigns of the Zodiack, their Characters and Denominations, &c.

♈ | ♉ | ♊ | ♋ | ♌ | ♍ | ♎ | ♏ | ♐ | ♑ | ♒ | ♓
Aries. | Taurus. | Gemini. | Cancer. | Leo. | Virgo. | Libra. | Scorpio. | Sagittarius. | Capricornus. | Aquarius. | Piſces.

Their Diſpoſition or Inclinations.

Good ſignes.

♈

♋

♉

♓

♐

Evil ſignes.

♎

♏

♑

♒

♊

Signes indifferent.

♒

♏

♋

♓

♍

Very good ſignes.

♈

♎

♐

Very evil ſignes.

♑

♊

♌

♉

The Diſpoſition of the Planets.

♄ ♃ ♂ ☉ ♀ ☿ ☽

planets good, ♃ ♀ Indifferent, ☉ ☽ ☿ Euill ♄ ♂

♑ [...]
♒
♐
♓ ♃
♏
♈ ♂
♌ ☉
♉
♎ ♀
♊
♍ ☿
♋ ☽

A fierie Triplicitie.
♈
♂
☉ ♃
♉
♂ ☉
An earthie Triplicitie

♌
☉
♃
♍
☿

♐
♃
☉
♑
♄ ♂

A waterie Triplicitie.
♋
☽ ♃ ♀
♊
☿
An aierie Triplicitie.

♏
♂
♎
♀ ♄ ♃

♓
♃ ☽ ♀
♒
♄ ♃

The Aſpects of the Planets.

☌ Is the beſt Aſpect with good Planets, and the worſt with evil.

⚹ Is a mean Aſpect in goodneſs or badneſs.

🜂 Is very good in aſpect to good Planets, and hurteth not in evil.

□ This Aſpect is of enimity not full perfect.

☍ This Aſpect is of enimity moſt perfect.

How the Day is divided or diſtinguiſhed.

A Day natural is the ſpace of four and twenty hours, accounting the Night withal, and beginneth at one of the clock after midnight.

An artificial day is that ſpace of time, which is betwixt the riſing and falling of the Sun, &c. all the reſt is night and beginneth at the Sun riſing.

Hereafter followeth a Table ſhewing how the day and the night is divided by hours, and reduced to the regiment of the Planets.

The diviſion of the Day, and the Planetary Regiment.

day | lord | 1 | 2 | 3 | 4 | 5 | 6 | 7 | 8 | 9 | 10 | 11 | 12
day | lord | ☉ | ♐ | ☿ | ☽ | ♄ | ♃ | ♂ | ☉ | ♀ | ☿ | ☽ | ♄
day | lord | ☽ | ♄ | ♃ | ♐ | ☉ | ♀ | ☿ | ☽ | ♄ | ♃ | ♂ | ☉
day | lord | ♂ | ☉ | ♀ | ☿ | ☽ | ♄ | ♃ | ♂ | ☉ | ☿ | ♀ | ☽
day | lord | ☿ | ☽ | ♄ | ♃ | ♂ | ☉ | ♀ | ☿ | ☽ | ♄ | ♃ | ♂
day | lord | ♃ | ♂ | ☉ | ♀ | ☿ | ☽ | ♄ | ♃ | ♂ | ☉ | ♀ | ☿
day | lord | ☿ | ♀ | ☽ | ♄ | ♃ | ♂ | ☉ | ♀ | ☿ | ☽ | ♄ | ♃
day | lord | ♄ | ♃ | ♂ | ☉ | ♀ | ☿ | ☽ | ♄ | ♂ | ♃ | ☉ | ♀

The diviſion of the Night, and the Planetary Regiment.

night | lord | 1 | 2 | 3 | 4 | 5 | 6 | 7 | 8 | 9 | 10 | 11 | 12
night | lord | ♃ | ♂ | ☉ | ♀ | ☿ | ☽ | ♄ | ♃ | ♂ | ☉ | ♀ | ☿
night | lord | ♀ | ☿ | ☽ | ♄ | ♃ | ♂ | ☉ | ♀ | ☿ | ☽ | ♄ | ♃
night | lord | ♄ | ♃ | ♂ | ☉ | ♀ | ☿ | ☽ | ♄ | ♃ | ♂ | ☉ | ♀
night | lord | ☉ | ♀ | ☿ | ☽ | ♄ | ♃ | ♂ | ☉ | ♀ | ☿ | ☽ | ♄
night | lord | ☽ | ♄ | ♃ | ♂ | ☉ | ♀ | ☿ | ☽ | ♄ | ♃ | ♂ | ☉
night | lord | ♂ | ☉ | ☿ | ☽ | ♄ | ♂ | ♃ | ☉ | ♀ | ☽ | ♀ | ☿
night | lord | ☿ | ☽ | ♄ | ♃ | ♂ | ☉ | ♀ | ☿ | ☽ | ♄ | ♃ | ♂

CHAP. XVI.

[Page]

The Characters of the Angels of the ſeven dayes, with their names: of Figures, Seales and Periapts.

Theſe Figures are called the Seals of Earth, without the which no Spirit will appear, except thou have them with thee.

Michael.

Gabriel.

Samael.

Yaphael.

Sachiel

Anael.

Calliel. vel gaphriel

✚ Emanuel Sabaoth Adonay ✚ panthou ufyon ✚ Meſſyas ✚ Sother ✚

✚ Dut tha gen ✚ Lap tenop ✚ Ty [...]ithaoth ✚

otheos yon

mala
iij

la

Aries Leo

✚

mala
iij

Alpha et ω

on

ely eloy

Who ſo beareth this ſign about him, all Spirits ſhall do him homage.

Who ſo beareth this ſign about him, let him fear no fo, but fear GOD.

CHAP. XVII.

[Page]

An Experiment of the Dead.

Conjuring for a dead Spirit. FIrſt faſt pray three dayes, and abſtain thee from all filthineſs; go to one that i [...] now buried, ſuch a one as killed himſelf, or deſtroyed himſelf wilfully: or elſe get the promiſe of one that ſhall be hanged, and let him ſwear 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 days, hours, and minutes. And let no perſons ſee thy doings, butFor the coſenor (the Conjuror I ſhould ſay) can do nothing to any purpoſe without his confederate.thy fellow. And about eleven a clock at night, go to the place where he was buried, and ſay with a bold faith, and hearty deſ [...]re; to have the ſpirit come that thou doſt call for, thy fellow having a Candle, in his left hand, and in his right hand a Cryſtal-ſtone, and ſay theſe words following, the Maſter having a Hazel-wand in his right hand, and theſe names of God written thereupon, Tetragrammaton ✚ Adonai ✚ 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 Jeſus Chriſt,Note that Numerus ternarius, which is counted myſtical, be obſerved. that thou do obey my words, and come unto me this night verily and truly, as thou believeſt to be ſaved at the day of Judgment. And I will ſwear to thee an Oath, by the peril of my ſoul, that if thou wilt come to me, and appear to me this night, and ſhew me true viſions in this Cryſtal-ſtone, and fetch me the fairie Sibylia, that I may talk with her viſibly,Ex inferno nulla redemptio, ſaith the Scripture: Ergo you lye quoth Nota. and ſhe may come before me, as the Conjuration leadeth: and in ſo doing I will give thee an alms-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 appear to you in the Cryſtal-ſtone, in a fair form of a child of twelve years of age. And when he is in, feel the ſtone, and it will be hot; and fear nothing, for he or ſhe will ſhew many deluſions, to drive you from your work: Fear God, but fear him not. This is to conſtrain 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,Note what theſe great words may do. Tetragrammaton ✚ Adonay ✚ Algramay ✚ Saday ✚ Sabaoth ✚ Planaboth ✚ Panthon ✚ Craton ✚ Neupmaton ✚ Deus ✚ Homo ✚ Omnipotens ✚ Sempiternus ✚ Yſus ✚ Lerra ✚ Vnigentius ✚ Salbator ✚ 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 do appear in this Cryſtal-ſtone viſibly to me and to my fellow, without any tarrying or deceit. I conjure thee N. by the excellent Name of Jeſus Chriſt Α 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 infernal. And every tongue doth confeſs 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 thee Spirit N. that thou do appear viſibly in this Cryſtal-ſtone to me, and to my fellow, without any diſſimulation. I conjure thee N. by the blood of the innocent Lamb Jeſus Chriſt, which was ſhed for us upon the croſs; for all thoſe that Daemones credendo contremiſcunt. do believe in the vertue of his blood ſhall be ſaved. I conjure thee N. by the vertues and powers of all the royal 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 do, I by the Holy Trinity, and by their vertues and powers do condemn thee thou Spirit N. into the place where there is no hope of remedy or reſt, but everlaſting horror [Page] of pain there dwelling, and a place where there is pain upon pain, dayly, horribly,A heavy ſentence denounced of the Conjuror againſt the Spirit in caſe of diſobedience, contempt, or negligence. and lamentably, thy pain to be there augmented as the Starrs in the Heaven, and as the gravel or Sand in the Sea: except thou Spirit N. do appear to me and to my fellow viſibly, immediately in this Cryſtal Stone, and in a fair form and ſhape of a child of twelve years of age, and that thou alter not thy ſhape, I change 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 perpetual pains of Hell fire, for thy diſobedience and unreverent regard, that thou haſt to the holy names and words, and his precepts. I conjure N. by the two edged Sword, which John ſaw proceed out of the month of the Almighty; and ſo thou Spirit N. be torn and How can that be; when a ſpirit hath neither fleſh, blood, nor bones? cut in pieces 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 celeſtial City of Jeruſalem, 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 principal Prince. And except thou Spirit N. do come and appear viſibly in this Cryſtal-ſtone in my preſence, here immediately as it is aforeſaid, Let the great curſe of God, the anger of God, the ſhadow and darkneſs of death, and of eternal 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, Principates, Poteſtates, Virtutes, Cherubim and Seraphim, and all the ſouls of Saints, both of men and women, condemn thee for ever, and be a witneſs againſt thee at the day of judgment, 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 Cryſtal-ſtone, as is ſaid before, bind him with this bond as followeth; to wit, I conjure thee Spirit N. that art appeared to me in this Cryſtal-ſtone, to me and to my fellow; I conjure thee by The Conjuror imputeth the appearing of a ſpirit by conſtraint unto words quoth Nota. all the royall words aforeſaid, the which did conſtrain thee to appear therein, and their vertues; I charge thee by them all, that thou ſhall not depart out of this Cryſtal-ſtone, until my will being fulfilled, thou be licened to depart. I conjure and bind thee Spirit N. by that omnipotent God, which commanded the Angel S. Michael to drive Lucifer out of the Heavens with a Sword of vengeance, and to fall from joy to pain; and for dread of ſuch pain as he is in, I charge thee Spirit N. that thou ſhalt not go out of the Cryſtal-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 hours 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 Cryſtal-ſtone, of any thing or things that we would ſee, at any time or times; and alſo to go and fetch me the fairy Sibylia, that I may talk with her in all kind of talk, as I ſhall call her by any Conjuration of words contained in this Book. I conjure thee Spirit N. by the great wiſdom 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.

This done, go to the place faſt by, and in a fair Parlor or Chamber, make a

✚ ✚ ✚

Sorthie, Sorthia, Sorthios.

circle with chalk, as hereafter followeth: and make another circle for the fairy Sibylia to appear in four foot from the circle thou art in, and make no names therein, or caſt any holy thing therein; but make a circle round with chalk; and let the Maſter and his fellow ſit down in this circle, the Maſter having the Book in his hand, his fellow having the Cryſtal-ſtone in his right hand, looking in the Stone when the Fairy doth appear. The Maſter alſo muſt have upon his breſt this figure here written in Parchment, and begin to work in the new of the ☽ and in the hour of ♃ the ☉ and the ☽ to be in one of inhabiters ſignes, as ♋ ♐ ♓. This bond as followeth, is to cauſe the Spirit in the Cryſtal-ſtone,[Page]to fetch unto thee the fairy Sibylia. All things fulfilled, begin this bond as followeth, and behold, for doubtles they will come before thee, before the Conjuration be read ſeven times.

I conjure thee ſpirit N. in this Cryſtal-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,And why might not be do it himſelf, as well as Madam Sibylia? I conjure thee ſpirit, that thou do go in peace, and alſo 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 charge thee declare unto her. I conjure thee ſpirit N. by the blood 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, Principates, Poteſtates, Virtutes, 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 appear in that circle before I do read the Conjuration in this Book ſeven times. Thus I charge thee my will to be fulfilled, upon pain of everlaſting condemnation: Fiat, fiat, fiat. Amen.

The Fairie Sibylia conjured to appear, &c. 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 dreadful day of doom, and by their vertues and powers, I conjure thee Sibylia, O gentle Virgine 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 Firmament, 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 blood 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 darkneſs of the Sun 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 Letragramaton. I conjure thee O Sibylia; O bleſſed and beautiful Virgin, by all the royall words aforeſaid, I conjure thee Sibylia, by all their vertues to appear in that circle before me viſibly, in the form and ſhape of a beautiful woman in a bright and white veſture, adorned and garniſhed moſt fair, and to appear to me quickly without deceit or tarrying; and that thou fail not to fulfil 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 honour and glory for ever and ever, Amen.

The which done and ended, if ſhe come not, repeat the Conjuration till they do come: for doubtleſs they will come. And when ſhe is appeared, take your cenſers, and incenſe her with frankincenſe; then bind her with the bond as followeth: The manner of binding the faire Sibylia at her appearing. I do conjure thee Sibylia, by God the Father, God the Son, and God the Holy Goſt, three Perſons and one God, and by the bleſſed Virgin Mary, Mother of our Lord Jeſus Chriſt; and by all the whole and holy company of Heaven, and by the dreadful day of doom, and by all Angels and Archangels, Thrones, Dominations, Principates, Poteſtates, Virtutes, Cherubim and Seraphim, and their vertues and powers. I conjure thee and bind 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 blood 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 appear to me at all times viſibly, as the Conjuration of words leadeth, written in this Book. I conjure thee Sibylia, O bleſſed Virgin of Fairies, by the opening of Heaven, and by the renting of the Temple, and by the darkneſs of the Sun at the time of his death,If all this will not fetch her up, the Devil is a Knave. and by the riſing of the dead in the time of his glorious Reſurrection, and by the unſpeakable Name of God ✚ Tetragrammaton ✚ and by King and Queen of Fairies, and by their vertues I conjure thee Sibylia to appear, before the Conjuration be read over four times, and that viſibly to appear, [Page] as the the Conjuration leadeth written in this Book, and to give me good counſel at all times, and to come by treaſures hidden in the earth, and all other things that is to do me pleaſure, and to fulfil my will without any deceit or tarrying; nor yet that thou ſhalt have any power of my body or ſoul, earthly or ghoſtly; nor yet to periſh ſo much of my body as one hair of my head. I conjure thee Sibylia by all the royal words aforeſaid, and by their vertues and powers, I charge and bind thee by the vertue thereof, to be obedient unto me, and to all the words aforeſaid, and this bond to ſtand between thee and me, upon pain of everlaſting condemnation. Fiat, fiat, fiat, Amen.

CHAP. XVIII.

A Licenſe for Sibylia to go and come by at all times.

I Conjure thee Sibylia, which art come hither before me, by the commandement of thy Lord and mine, that thou ſhalt have no power in thy going or coming unto me, imagining any evil in any manner of wayes, in the earth, or under the earth, of evil doings, to any perſon or perſons. I conjure and command thee Sibylia by all the royal words and vertues that be written in this Book, that thou ſhalt not go to the place from whence thou cameſt, but ſhalt remain peaceably, inviſibly, and look thou be ready to come unto me, when thou art called by any conjuration of words that be written in this Book, to come (I ſay) at my commandement, and to anſwer unto me truly and duly of all things, my will quickly to be fulfilled. Vade in pace, in Nomine Patris, & Filii, & Spiritus Sancti. And the holy ✚ croſs ✚ between thee and me, or between us and you, and the Lion of Juda, the root of Jeſs, the kindred of David, be between thee and me ✚ Chriſt cometh ✚ Chriſt commandeth ✚ Chriſt giveth power ✚ Chriſt defend me ✚ and his innocent blood ✚ from all perils of body and ſoul, ſleeping and waking: Fiat, fiat, Amen.

CHAP. XIX.

To know of Treaſure hidden in the Earth.

WRite in paper theſe characters following, on the Saturday,This would be much practiſed if it were not a coſening knack. in the hour of ☽, and lay it where thou thinkeſt Treaſure to be: if there be any, the paper will burn, elſe not. And theſe be the characters.

[symbols described above]

This is the way to go inviſible by theſe three Siſters of Fairies.

IN the Name of the Father, and of the Son, and of the Holy Ghoſt. Firſt go to a fair Parlor or Chamber, and an even ground, and in no loft, and from people nine dayes, for it is the better: and let all thy cloathing be clean and ſweet. Then make a Candle of Virgin Wax, and light it, and make a fair fire of Charcoles in a fair place, in the middle of the Parlour or Chamber. Then take [Page] fair clean water, that runneth againſt the Eaſt, and ſet it upon the fire: and if thou waſheſt thy ſelf, ſay theſe words, going about the fire three times, holding the Candle in thy right hand ✚ Panthon ✚ Craton ✚ Muriton ✚ Biſecognaton ✚ Siſton ✚ Diaton ✚ Maton ✚ Tetragrammaton ✚ Agla ✚ Agarion ✚ Tegra ✚ Penteſſaron ✚ Tendicata ✚ Then rehearſe theſe names ✚ Sorthie ✚ Sorthia ✚ Sorthios ✚ Milia ✚ Achilia ✚ Sibylia ✚ In Nomine Patris, et Filii, The three ſiſters of the Fairies, Milita, Achilia, and Sibylia. et Spiritus Sancti, Amen. I conjure you three ſiſters of Fairies, Milia, Achilia, Sibylia; by the Father, by the Son, and by the Holy Ghoſt, and by their vertues and powers, and by the moſt merciful and living God, that will command his Angel to blow the trump at the day of Judgment; and he ſhall ſay, Come, come, come to judgment; and by all Angels, Archangels, Thrones, Dominations, Principates, Poteſtates, Virtutes, Cherubim and Seraphim, and by their vertues and powers; I conjure you thre ſiſters, by the vertue of all the royal words aforeſaid: I charge you that you do appear before me viſibly, in form and ſhape of fair women, in white veſtures, and to bring with you to me, the Ring of Inviſibility, by the which I may go inviſible at mine own will and pleaſure, and that in all hours and minutes: In Nomine Patris, & Filii, & Spiritus Sancti, Amen. Such a Ring it was that advanced Giges to the Kingdom of Italy. Plato lib. 2. de juſto. Being appeared, ſay this bond following.

O bleſſed Virgins ✚ Milia ✚ Achilia ✚ I conjure you in the Name of the Father, in the Name of the Son, and the Name of the Holy Ghoſt, and by their vertues I charge you to depart from me in peace for a time. And Sibylia I conjure thee, by the vertue of our Lord Jeſus Chriſt, and by the vertue of his fleſh and precious blood, that he took of our bleſſed Lady the Virgin, and by all holy company in Heaven, I charge thee Sibylia, by all the vertues aforeſaid, that thou be obedient unto me, in the Name of God; that when, and what time and place I ſhall call thee by this foreſaid Conjuration written in this Book, look thou be ready to come unto me, at all hours and minutes, The Ring of Inviſibility. and to bring unto me the Ring of Inviſibility, whereby I may go inviſible at my will and pleaſure, and that at all hours and minutes; Fiat, fiat, Amen.

And if they come not at the firſt night, then do the ſame the ſecond night, and ſo the third night, until they do come: for doubtleſs they will come, and lie thou in thy bed, in the ſame Parlor or Chamber; And lay thy right hand out of the bed, and look thou have a fair ſilken Kercher bound about thy head, and be not afraid, they will do thee no harm: For there will come before thee three fair women, and all in white cloathing, and one of them will put a Ring upon thy finger, wherewith thou ſhalt go inviſible. Then with ſpeed bind them with the bond aforeſaid. When thou haſt this Ring on thy finger, look in a Glaſs, and thou ſhalt not ſee thy ſelf. And when thou wilt go inviſible, put it on thy finger, the ſame finger that they did put it on, and every new ☽ renew it again: For after the firſt time thou ſhalt ever have it, and ever begin this work in the new of the ☽ and in the hour of ♃ and the ♋ ♐ ♓.

CHAP. XX.

An Experiment following, of Citrael, &c. Angeli diei Dominici.

Michael. ☉

Gabriel. ☽

Samael. ♂

Raphael. ☿

Sachiel. ♃

Anael. ♀

Caſſiel. ♄

SAy firſt the Prayers of the Angels every day, for the ſpace of ſeaven dayes, O ye glorious Angels written in this ſquare, be you my coadjutors and helpers in all queſtions and demands, in all my buſineſs, and other cauſes, by him which ſhall come to judge both the quick and the dead, and the world by fire. O Angeli glorioſi in hac quadra ſcripti, eſtote coadjutores & auxiliatores in omnibus quaeſtionibus & interrogationibus, in omnibus negotiis, caeteriſque cauſis per eum qui venturus eſt judicare vivos & mortuos & mundum per ignem.

Say this Prayer faſting, called O queen or Governeſs of the tongue. Regina linguae. ✚ Lemae ✚ Solmaac ✚ Elmay ✚ Gezagra ✚ Raamaaſin ✚ Ezierego ✚ Mial ✚ Egziephiaz ✚ Ioſamin[Page]✚ Sahach ✚ ha ✚ aem ✚ re ✚ he ✚ eſapha ✚ Sephar ✚ Ramar ✚ Semoit ✚ Lamajo ✚ Pheralon ✚ Amic ✚ Phin ✚ Gergain ✚ Letos ✚ Amin ✚ Amin ✚.

In the Name of the moſt pitifullieſt and mercifullieſt God of Iſrael and of Paradiſe, of Heaven and of Earth, of the Seas and of the Infernals, by thine Omnipotent help I may perform this work, which liveſt and reigneſt ever one God world without end, Amen.

O moſt ſtrongeſt and mightieſt God, without beginning or ending, by thy clemency and knowledge, I deſire that my queſtions, work, and labour may be fully and truly accompliſhed through thy worthyneſs, good Lord, which liveſt and reigneſt ever one God world without end, Amen.

O holy, patient, and merciful great God, and to be worſhipped, the Lord of all wiſdom, clear and juſt; I moſt heartily deſire thy holineſs and clemency, to fulfil, perform and accompliſh this my whole work, through thy worthineſs and bleſſed power, which liveſt and reigneſt ever one God, Per omnia ſaecula ſaeculorum, Amen.

CHAP. XXI.

Howw to incloſe a Spirit in a Cryſtal-ſtone.

THis operation following, is to have a Spirit incloſed into a Cryſtal-ſtone or Beryl-glaſs, or into any other like inſtrument, &c. Obſervations of clealineſs, abſtinence, and devotion. Firſt thou in the new of the ☽ being cloathed with all new, and freſh and clean aray, and ſhaven, and that day to faſt with bread and water; and being clean confeſſed, ſay the ſeven Pſalms, and the Letany for the ſpace of two days, with this Prayer following.

I deſire thee O Lord God, my merciful and moſt loving God, the giver of all graces, the giver of all Sciences; grant that I thy wel-beloved N. (although unworthy) may know thy grace and power, againſt all the deceits and craftineſs of Devils. And grant to me thy power good Lord, to conſtrain them by this Art: for thou art the true, and lively, and eternal God, which liveſt and reigneſt ever one God through all, Amen.

Thou muſt do this five dayes, and the ſixt day have in a readineſs,An obſervation touching the uſe of the five Swords.five bright Swords: and in ſome ſecret place make one circle with one of the ſaid Swords. And then write this name, Sitrael, which done, ſtanding in the circle, thruſt in thy Sword into that name. And write again Malanthon, with another ſword; and Thamaor, with another; and Falaor, with another; and Sitrami, with another: and do as ye did with the firſt. All this done, turn thee to Sitrael, and kneeling, ſay thus, having the Cryſtal-ſtone in thine hands.

O Sitrael, Malantha, Lhamaor, Falaur, and Sitrami, Written in theſe circles, appointed to this work; I do conjure, and I do exorciſe you, by the Father, by the Son, and by the Holy Ghoſt, by him which caſt you out of Paradiſe, and by him which ſpake the word and it was done, and by him which ſhall come to judge the quick and the dead, and the world by fire, that all you five infernal Maſters and Princes do come unto me, to accompliſh and to fulfil all my deſire and requeſt, which I ſhall command you. Alſo I conjure you Devils, and command you, I bid you,A weighty charge of conjuration upon the five Kings. and appoint you, by the Lord Jeſus Chriſt, the Son of the moſt higheſt God, and by the bleſſed and glorious Virgin Mary, and by all the Saints, both of men and women of God, and by all the Angels, Archangels, Patriarchs, and Prophets, Apoſtles, Evangeliſts, Martyrs, and Confeſſors, Virgins, and Widows, and all the elect of God. Alſo I conjure you, and every of you, ye infernal Kings, by the Heaven, by the Starrs, by the ☉ and by thee ☽ and all the Planets, by the Earth, Fire, Air, and Water, and by the terreſtrial Paradiſe, and by all things in them contained, and by your Hell, and by all the Devils in it, and dwelling about it, and by your vertue and power, and by all whatſoever, and with whatſoever it be, which may conſtrain and [Page] bind you. Therefore by all the aforeſaid vertues and powers, I do bind you and conſtrain you into my will and power; that you being thus bound, may come unto me in great humility, and to appear in your circles before me viſibly, in fair form and ſhape of mankind Kings, and to obey unto me all things, whatſoever I ſhall deſire, and that you may not depart from me without my licence.A penalty for not appearing, &c. And if you do againſt my precepts, I will promiſe unto you that you ſhall deſcend into the profound deepneſs of the Sea, except that you do obey unto me, in the part of the living Son of God, which liveth and reigneth in the unity of the Holy Ghoſt, by all world of worlds, Amen.

Say this true Conjuration five courſes, and then ſhalt thou ſee come out of the North-part five Kings with a marvellous company: which when they are come to the circle, they will alight down off from their Horſes, and will kneel down before thee, ſaying, Maſter, command us what thou wilt, and we will out of hand be obedient unto thee. Unto whom thou ſhalt ſay; See that ye depart not from me, without my licence; anll that which I will command you to do, let it be done truly, ſurely, faithfully, and eſſentially. And then they all will ſwear unto thee to do all thy will; and after they have ſworn, ſay the Conjuration immediately following.

The five ſpirits of the North: as you ſhall ſee in the type expreſſed in the page next following.I conjure, charge, and command you, and every of you, Sitrael, Malanthan, Lhamaar, Falaur, and Sitrami, you Infernal Kings, to put into this Cryſtal-ſtone one ſpirit learned and expert in all Arts and Sciences, by the vertue of this Name of God Tetragrammaton, and by the Croſs of our Lord Jeſus Chriſt, and by the blood of the innocent Lamb, which redeemed all the world, and by all their vertues and power I charge you, ye noble Kings, that the ſaid ſpirit may teach, ſhew and declare unto me, and to my friends, at all hours and minutes, both night and day, the truth of all things both bodily and ghoſtly, in this world, whatſoever I ſhall requeſt or deſire, declaring alſo unto me my very name. And this I command in your part to do, and to obey thereunto, as unto your own Lord and Maſter. That done, they will call a certain ſpirit, whom they will command to enter into the centre of the circled or round Cryſtal. Then put the Cryſtal between the two circles, and thou ſhalt ſee the Cryſtal made black.

Then command them to command the ſpirit in the Cryſtal, not to depart out of the Stone, till thou give him licence, and to fulfill thy will for ever. That done, thou ſhalt ſee them go upon the Cryſtal, both to anſwer your requeſts, and to tarry your licence. That done, the ſpirits will crave licence: and ſay; Go ye to your place appointed of Almighty God, in the Name of the Father, &c. And then take up thy Cryſtal, and look therein, asking what thou wilt, and it will ſhew it unto thee. Let all your Circles be nine foot every way, and made as followeth. Work this work in ♋ ♏ or ♓ in the hour of the ☽ or ♃. And when the ſpirit is incloſed, if thou fear him bind him with ſome bond, in ſuch ſort as is elſewhere expreſſed already in this our Treatiſe.

[Page]

A Figure or Type proportional, ſhewing what form muſt be obſerved and kept, in making the Figure, whereby the former ſecret of incloſing a Spirit in Cryſtal is to be accompliſhed, &c.

The names written within the five circles do ſignifie the five infernal Kings: See pag. 248, 249, 250.

2 [...]alanta [...].

3 Thamaor.

1 [...]itrael.

4 Ifalaur.

5 [...]itrami.

North

South

Est

West

Agla

el

ya

Panthon

✚ dextera dm̄i exaltauit me ✚ dextera dm̄i fecit unt [...]le ✚ dextera dm̄i exalfa [...]tine ✚ dextera d̄mi fect virtute ✚

Meſſias

Emanuel

Alpha et ω

CHAP. XXII.

An Experiment of Bealphares.

THis is proved the nobleſt carrier that ever did ſerve any man upon the earth, and here beginneth the incloſing of the ſaid Spirit, and how to have a true anſwer of him, without any craft or harm; and he will appear unto thee in the likeneſs of a fair man or fair woman, the which Spirit will come to thee at all times. And if thou wilt command him to tell thee of hidden treaſures that be in any place, he will tell it thee: or if thou wilt command him to bring to thee gold or ſilver, he will bring it thee: or if thou wilt go from one Countrey to another, he will bear thee without any harm of body or ſoul. Therefore Memorandum with what vices the coſenor (the Conjuror I ſhould ſay) muſt not be polluted; therefore he muſt be no knave, &c. he that will do this work, ſhall abſtain from lecherouſneſs and drunkenneſs, and from falſe ſwearing, and do all the abſtinence that he may [Page] do, and namely three days before he go to work, and in the third day when the night is come, and when the Starrs do ſhine, and the element fair and clear, he ſhall bath himſelf and his fellows (if he have any) all together in a quick well-ſpring; Then he muſt be cloathed in clean white cloathes; and he muſt have another privy place, and bear him ink and pen, wherewith he ſhall write this holy Name of God Almighty in his right hand ✚ Agla ✚ and in his left hand this name ✚ [...] ✚ and he muſt have a dry thong of a Lions or of a Harts skin, and make thereof a girdle, and write the holy names of God all about,The Conjurors bruſt-place. and in the end ✚ Α & Ω. ✚ And upon his breſt he muſt have this preſent figure or mark written in Virgin Parchment, as it is

✚ ✚ ✚ Homo ſacarus, muſeo lomeas, cherubozca. ✚

here ſhewed. And it muſt be ſowed upon a piece of new linnen, and ſo made faſt upon thy breſt. And if thou wilt have a fellow to work with thee, he muſt be appointed in the ſame manner. You muſt have alſo a bright knife that was never occupied,Solomons circle. and he muſt write on the one ſide of the blade of the knife ✚ Agla ✚ and on the otherſide of the knifes blade ✚ [...] ✚ And with the ſame knife he muſt make a circle, as hereafter followeth: the which is called Solomons circle. When that is made, go into the circle, and cloſe again the place, there where thou wenteſt in, with the ſame knife, and ſay; Per crucis hoc ſignum ✚ fugiat procul omne malignum; Et per idem ſignum ✚ ſalbetur quodque benigum; By the ſign of the Croſs ✚ may all evil fly farre away, and by the ſame ſign ✚ may all that is good be preſerved; and make ſuffumigations to thy ſelf, and to thy fellow or fellows, with Frankincenſe, Maſtick, Lignum Aloes: then put it in Wine, and ſay with good devotion, in the worſhip of the high God Almighty, all together, that he may defend you from all evils. And when he that is Maſter will cloſe the Spirit, he ſhall ſay towards the Eaſt with meek and devout devotion, theſe Pſalms and Prayers as followeth here in order.

The two and twentieth Pſalm.

O My God my God, look upon me, why haſt thou forſaken me, and art ſo farr from my health, and from the words of my complaint? Memorandum that you muſt read the 22. and 51 Pſal. all over; or elſe rehearſe them by heart; for theſe are counted neceſſary, &c. And ſo forth to the end of the ſame Pſalm, as it is to be found in the Book.

This Pſalm alſo following, being the fifty one Pſalm, muſt be ſaid three times over, &c.

HAve mercy upon me, O God, after thy great goodneſs, according to the multitude of thy mercies, do away mine offences. And ſo forth to the end of the ſame Pſalm, concluding it with, Glory to the Father, and to the Son, and to the Holy Ghoſt; As it was in the beginning, is now and ever ſhall be, world without end, Amen. Then ſay this verſe: O Lord leave not my ſoul with the wicked; nor my life with the blood-thirſty. Then ſay a Pater noſter, an Ave Maria, and a Credo & Ne nos inducas. O Lord ſhew us thy mercy, and we ſhall be ſaved. Lord hear our prayer, and let our cry come unto thee. Let us pray.

O Lord God Almighty, as thou warnedſt by thine Angel, the three Kings of Cullen, Jaſper, Melchior, and Balthaſar, when they came with worſhipful preſents toward Bethelem; Jaſper brought myrrh; Melchior, incenſe; Balthaſar, gold; worſhipping the high King of all the world, Jeſus Gods Son of Heaven, the ſecond Perſon in Trinity, being born of the holy and clean Virgin S. Mary Queen of Heaven, Empreſs of Hell, and Lady of all the world: at that time the holy Angel Gabriel warned and bad the foreſaid three Kings, that they ſhould take another way, for dread of peril, that Herod the King by his Ordinance would have deſtroyed theſe Gaſper, Balthaſar, and Melchior, who followed the Star, wherein was the image of a little Babe bearing a croſs, is Longa legenda Coloniae; lie not. three Noble Kings, [Page] that meekly ſought out our Lord and Saviour. As wittily and truly as theſe three Kings turned for dread, and took another way; ſo wiſely and ſo truly, O Lord God, of thy mightiful mercy, bleſs us now at this time, for thy bleſſed paſſion ſave us, and keep us all together from all evil; and thy holy Angel defend us. Let us pray.

O Lord, King of all Kings, which containeſt the Throne of Heavens, and beholdeſt all deeps, weigheſt the hills, and ſhutteſt up with thy hand the earth, hear us moſt meek God, and grant unto us (being unworthy) according to thy great mercy, to have the verity and vertue of knowledge of hidden treaſure by this Spirit invocated, through thy help O Lord Jeſus Chriſt, to whom be all honour and glory, from worlds to worlds everlaſtingly, Amen. Then ſay theſe names, ✚ Helie ✚ Helion ✚ eſſejere ✚ Deus eternus ✚ Eloy ✚ clemens ✚ Heloye ✚ Deus ſanctus ✚ Sabaoth ✚ Deus exercituum Adonay ✚ Deus mirabilis ✚ jao ✚ berax ✚ anepheneton ✚ Deun ineffabilis ✚ Sodoy ✚ Dominatoz Dominus ✚ on fortiſſimus ✚ Deus ✚ qui, the which wouldeſt be prayed unto of ſinners, receive (we beſiech thee) theſe ſacrifices of praiſe, and our meek Prayers, which we unworthy do offer unto thy Divine Majeſty. Deliver us, and have mercy upon us, and prevent with thy Holy Spirit this work, and with thy bleſſed help to follow after, that this our work begun of thee, maybe ended by thy mighty power; Amen. Then ſay this anon after ✚ Homo ✚ ſacarus ✚ Muſceolameus ✚ cherubozca ✚ being the figure upon thy breſt aforeſaid, the Girdle about thee, the circle made, bleſs the Circle with holy Water, and ſit down in the midſt, and read this Conjuration as followeth, ſitting back to back at the firſt time.

I exerciſe and conjure Baalphares, the practiſer and preceptor of this Art, by the maker of Heavens and of Earth, and by his vertue and by his unſpeakable Name Tetragrammaton, and by all the holy Sacraments, and by the holy Majeſty and Deity of the living God. I conjure and exorciſe thee Bealphares, by the vertue of all Angels, Archangels, Thrones, Dominations, Principates, Poteſtates, Virtutes, Cherubim and Seraphim; and by their vertues, and by the moſt trueſt and ſpecialleſt Name of your Maſter, that you do come unto us, in fair form of man or woman-kinde, here viſibly before this circle; and not terrible by any manner of wayes, This Which muſt be environed with a goodly company of croſſes. circle being our tuition and protection, by the merciful goodneſs of our Lord and Saviour Jeſus Chriſt, and that you do make anſwer truly, without craft or deceit, unto all my demands and queſtions, by the vertue and power of our Lord Jeſus Chriſt. Amen.

CHAP. XXIII.

To bind the Spirit Bealphares, and to looſe him again.

NOw when he is appeared, bind him with theſe words which follow. * I conjure thee Bealphares, by God the Father, by God the Son, and by God the Holy Ghoſt, and by all the holy company in Heaven; and by their vertues and powers I charge thee Bealphares, that thou ſhalt not depart out of my ſight, nor yet to alter thy bodily ſhape, that thou art appeared in, nor any power ſhalt thou have of our bodies or ſouls, earthly or ghoſtly, but be obedient unto me, and to the words of my Conjuration, that be written in this Book. I conjure thee Bealphares, by all Angels and Archangels, Thrones, Dominations, Principates, Poteſtates, Virtutes, Cherubim and Seraphim, and by their vertues and powers. I conjure and charge, bind and conſtrain thee Bealphares, by all the royal words aforeſaid, and by their vertues that thou be obedient unto me, and to come and appear viſibly unto me, and that in all days, hours,On Sundays, Feſtival days, and Holy days, none excepted. and minutes, whereſoever I be, being called by the vertue of our Lord Jeſus Chriſt, the which words are written in this Book. Look ready thou be to appear unto me, and to give me good counſel, how to come by treaſures hidden in the earth, or in the water, and how to come to dignity and knowledge of all things, that is to ſay, of the Magick Art, and of Grammar, Dialectike, Rhetorike, Arithmetick, Muſick, Geometry, and of Aſtronomy, and in all other things my will quickly to be fulfilled; I charge upon pain of everlaſting condemnation. Fiat, fiat, fiat. Amen.

[Page] He dares do no other being ſo conjured I trow. When he is thus bound, ask him what thing thou wilt, and he will tell thee, and give thee all things that thou wilt requeſt of him, without any Sacrifice doing to him, and without forſaking thy God, that is, thy Maker. And when the Spirit hath fulfilled thy will and intent, give him licenſe to depart as followeth:

A Licenſe for the Spirit to depart.

GO unto the place predeſtinated and appointed for thee; where thy Lord God hath appointed thee, until I ſhall call thee again. Be thou ready unto me and to my call, as often as I ſhall call thee, upon pain of everlaſting damnation. And if thou wilt, thou mayſt recite two or three times the laſt Conjuration, until thou do come to this term, In throno, if he will not depart, and then ſay, In throno, That thou depart from this place, without hurt or damage of any body, or of any deed to be done; that all creatures may know, that our Lord is of all power, moſt mightieſt, and that there is none other God but he, which is three, and one, living for ever and ever. And the malediction of God the Father Omnipotent, the Son and the Holy Ghoſt, deſcend upon thee, and dwell alwayes with thee, except thou do depart without damage of us, or of any creature, or any other evil deed to be done; and thou to go to the predeſtinated. And by our Lord Jeſus Chriſt I do elſe ſend thee to the great pit of Hell, except (I ſay) that thou depart to the place, whereas thy Lord God hath appointed thee. And ſee thou be ready to me and to my call, at all times and places, at mine own will and pleaſure, day or night, without damage or hurt of me, or of any creature; upon pain of everlaſting damnation; Fiat, fiat, fiat. Amen. Amenl The peace of Jeſus Chriſt be between us and you, In the Name of the Father, and of the Son, and of the Holy Ghoſt, Amen. Per crucis hoc ✚ ſignum, &c. Say In principio erat Verbum, & Verbum erat apud Deum; In thee beginning was the Word, and the Word was with God, and God was the Word: and ſo forward, as followeth in the firſt Chapter of Saint John's Goſpel, ſtaying at theſe words, Full of grace and truth: to whom be all honour and glory world without end. Amen.

The faſhion or form of the Conjuring knife, with the Names thereon to be graven or written.

AGLA And on the other ſide this name [...]

[Page]

A Type or Figure of the Circle for the Maſter and his Fellows to ſit in, ſhewing how, and after what faſhion it ſhould be made.

Agla

eL

ya

panthon

dextera dm̄i fecit virtutem ✚ dextera dm̄i exaltauit me ✚ dextera dm̄i fecit virtutem ✚ dextera dm̄i exaltauit me ✚

mellyas

emanuel

alpha et. ω

Tetragrammaton

Ieſus nazarenus

Adonay

Elfelbey

Magiſter

THis is the Circle for the Maſter to ſit in, and his fellow or fellows at the firſt calling, ſit back to back, when he calleth the Spirit; and for the Fairies make this circle with chalk on the ground, as is ſaid before. This Spirit Bealphares being once called and found, ſhall never have power to hurt thee. Call him in the hour of ♃ or ♀ the ☽ increaſing.

CHAP. XXIV.

The making of Holy Water.

EXorciſo te creaturam ſalis, per Deum vivum ✚ per Deum ✚ verum ✚ per Deum ſanctum ✚ per Deum quite per Elizaeum Prophet [...]m in aquam miti juſſit,Abſque exorciſmo ſal non fit ſanctus. It is not convenient to Engliſh theſe 4. following Exorciſms, the name and power of God is ſo often therein abuſed to a vain and ridiculous purpoſe. ut ſanaretur ſterilitas aquae, ut efficiaris ſal exorciſatus in ſalutem credentium; ut ſis omnibus te ſumentibus ſanitas animae & corporis, & effugiat a que diſcedat ab eo loco, qui aſperſus fuerit, omnis phantaſia & nequitia, vel verſutia Diabolicae fraudis, omniſque ſpiritus, adjuratus per cum, qui venturus eſt judicare vivos & mortuos, & ſaeculum per igném. Amen. Oremus.

Immenſam clementiam tuam, Onmipotens aeterne Deus, humiliter imploramus, ut hanc creaturam ſalis, quam in uſum generis humani tribuiſti, bene ✚ dicere & ſancti ✚ ficare tua pietate digneris, ut ſit omnibus ſumentibus ſalus mentis & corporis, ut quicquid ex eo tactum fuerit, vel reſperſum, careat omni immunditia, omni (que) impugnatione ſpiritualis nequitiae, per Dominum noſtrum Jeſum Chriſtum Filium tuum, qui tecum vivit & regnat in unitate ſpiritus ſancti, Deus per omnia ſaecula ſaeculorum. Amen.

To the Water ſay as followeth.

EXorciſo te creaturam aquae in nemine ✚ Patris ✚ & Jeſu Chriſti Filii ejus, Domini noſtri, & in virtute Spiritus ✚ Sancti ✚ ut fiat aqua exorciſata, ad effugandani omnen poteſtatem inimici, & ipſum inimicum eradicare & explantare valeas, cum angelis [Page] ſuis Apoſtatis, per virtutem ejuſdem Domini noſtri Jeſu Chriſti, qui venturus eſt judicare vivos & mortuos, & ſeculum per ignem. Amen. Oremus.

Deus, qui ad ſalutem humani generis maxima quaeque ſacramenta in aquarum ſubſtantia condidiſti, adeſto propitius invocationibus noſtris, & elemento huic multimodis purificationibus praeparato, virtutem tuea bene ✚ dictionis infunde, ut creatura tua myſteriis tuis ſerviens, ad abigendos Daemones, morboſque pellendos divinae gratiae ſumat effectum, ut quicquid in domibus, vel in locis fidelium haec unda reſperſerit, careat omni immunditia, liberetur à noxa, non illic reſideat ſpiritus peſtilens, non aura corrumpens, diſcedant omnes inſidiae latentis inimici, & ſi quid eſt quod aut incolumitati habitantium invidet aut quieti, aſperſione hujus aquae effugiat, us ſalubritas per invocationem ſancti tui nominis expetita ab omnibus fit impugnationibus defenſa, per Dominum noſtrum Jeſum Chriſtum Filium tuum, qui tecum vivit & regnat, in unitate ſpiritus ſancti, Deus per omnia ſaecula ſaeculorum. Amen.

Then take the Salt in thy hand, and ſay putting it it into the Water, making in the manner of a Croſs.

COmmixtio ſalis & aquae pariter fiat, In Nomine Patris, & Filii, & Spiritus Sancti. Amen. Dominus vobiſcum, Et cum ſpiritu tuo. Oremus. Oratio ad Deum ut ſali exorciſato vires addat. Deus invicte virtutis Author, & inſuperabilis Imperii Rex, ac ſemper magnificus triumphator, qui adverſae dominationis vires reprimis, qui inimici rugientis ſaevitiam ſuperas, qui hoſtiles nequitias potens expugnas; te Domine trementes & ſupplices deprecamur ac petimus, ut hanc creaturam ſalis & aquae aſpicias, benignus illuſtres, pietatis tuae rore ſancti ✚ fices, ubicun (que) fuerit aſperſa, per invocationem ſancti tui nominis, omnis infeſtatio immundi ſpiritus abjiciatur, terrorque venenoſi ſerpentis procul pellatur, & praeſentia ſancti ſpiritus nobis miſericordiam tuam poſcentibus ubique adeſſe dignetur, per Dominum noſtrum Jeſum Chriſtum Filium tuum, qui tecum vivit & regnat in unitate Spiritus Sancti, Deus per omnia ſacula ſaeculorum. Amen.

Then ſprinkle upon any thing, and ſay as followeth.

Oratio, in qua dicenda, exorciſta ſeſe ſacri laticis aſpergine debet perrorare.ASperges me Domine hyſſopo, & mundabor, lavabis me, & ſupra nivem dealbabor. Miſerere mei Deus, ſecundum magnam miſericordiam tuam, & ſupra nivem dealbabor. Gloria Patri, & Filio, & Spiritui ſancto: Sicut erat in principio, & nunc, & ſemper, & in ſaecula ſaeculorum. Amen. Et ſupra nivem dealbabor, aſperges me, &c. Oſtende nobis domine miſericordiam tuam, & ſalutare tuum da nobis; exaudi nos Domine Sancte, Pater Omnipotens, Aeterne Deus, & mittere dignare ſanctums Angelum tuum de Coelis, qui cuſtodiat, foveat, viſitet, & defendat omnes habitantes in hoc habitaculo, per Chriſtum Dominum noſtrum. Amen, Amen.

CHAP. XXV.

To make a Spirit to appear in a Cryſtal.

I Do conjure thee N. by the Father, and the Son, and the Holy Ghoſt, the which is the beginning and the ending, the firſt and the laſt, and by the latter day of judgment, that thou N. do appear in this Cryſtal-ſtone, or any other inſtrument, at my pleaſure, to me and my fellow, gently and beautifully, in fair form of a Boy of twelve years of age, without hurt or damage of any of our bodies or ſouls; and certainly to inform and ſhew me, without any guil or craft, all that we do deſire or demand of thee to know, by the vertue of him which ſhall come to judge the quick and the dead, and the World by fire. Amen.

Mark how conſonant this is with Popery, &c.Alſo I conjure and exorciſe thee N. by the Sacrament of the Altar, and by the ſubſtance thereof, by the wiſdom of Chriſt, by the Sea, and by his vertue, by the earth, and by all things that are above the Earth, and by their vertues, by the ☉ and [Page] the ☽ by ♄ ♃ ♂ and ♀ and by their vertues, by the Apoſtles, Martyrs, Confeſſors, and the Virgins and Widow, and the chaſt, and by all Saints of mens or of women, and innocents, and by their vertues, by all the Angels and Archangels, Thrones, Dominations, Principates, Poteſtates, Virtutes, Cherubim and Seraphim, and by their vertues, and by the holy Names of God, Tetragrammaton, El, Ouſion, Agla, and by all the other holy Names of God, and by their vertues, by the Circumciſion, Paſſion, and Reſurrection of our Lord Jeſus Chriſt; by the heavineſs of our Lady the Virgin, and by the joy which ſhe had when ſhe ſaw her Son riſe from death to life, that thou N. do appear in this Cryſtal-ſtone, or any other inſtrument, at my pleaſure, to me and to my fellow, gently, and beautifully, and viſibly, in fair form of a child of twelve years of age, without hurt or damage of any of our bodies or ſouls, and truly to inform and ſhew unto me and to my fellow, without fraud or guil, all things according to thine oath and promiſe to me, whatſoever I ſhall demand or deſire of thee, without any hindrance or tarrying, and this Conjuration be read of me three times, upon pain of eternal condemnation at the laſt day of Judgment: Fiat, fiat, fiat, Amen.

And when he is appeared, bind him with the bond of the dead above written: then ſay as followeth. ✚ I charge thee N. by the Father,For hidden treaſure. to ſhew me true Viſions in this Cryſtal-ſtone, if there be any treaſure hidden in ſuch a place N. and wherein it lieth, and how many foot from this piece of Earth, Eaſt, Weſt, North, or South.

CHAP. XXVI.

An Experiment of the Dead.

FIrſt go and get of ſome perſon that ſhall be put to death, a promiſe, and ſwear an oath unto him, that if he will come to thee, after his death, his Spirit to be with thee, and to remain with thee all the days of thy life, and will do thee true ſervice, as it is contained in the oath and promiſe following. Then lay thy hand on thy Book, and ſwear this oath unto him. Promiſes and oaths interchangeably made between the Conjuror and the Spirit. I N. do ſwear and promiſe to thee N. to give for thee an alms every month, and alſo to pray for thee once in every week, to ſay the Lords Prayer for thee, and ſo to continue all the days of my life, as God me help and holy doom, and by the contents of this Book, Amen.

Then let him make his oath to thee as followeth, and let him ſay after thee, laying his hand upon the Book. ✚ I N. do ſwear this oath to thee N. by God the Father Omnipotent, by God the Son Jeſus Chriſt, and by his pretious blood which hath redeemed all the world, by the which blood I do truſt to be ſaved at the general day of judgment, and by the vertues thereof, I N. do ſwear this oath to thee N. that my ſpirit that is within my body now, ſhall not aſcend, nor deſcend, nor go to any place of reſt, but ſhall come to thee N. and be very well pleaſed to remain with thee N. all the days of thy life, and ſo to be bound to thee N. and to appear to thee N. in any Cryſtal-ſtone, Glaſs, or other mirror, and ſo to take it for my reſting-place. And that, ſo ſoon as my ſpirit is departed out of my body, ſtraight-way to be at your commandements, and that in and at all days, nights, hours, and minutes, to be obedient unto thee N. being called of thee by the vertue of our Lord Jeſu Chriſt, and out of hand to have common talk with thee at all times, and in all hours and minutes, to open and declare to thee N. the truth of all things preſent, paſt, and to come, and how to work the Magick Art, and all other noble Sciences, under the Throne of God.Note the penalty of breaking promiſe with the Spirit. If I do not perform this oath and promiſe to thee N. but do fly from any part thereof, then to be condemned for ever and ever. Amen.

Alſo I N. do ſwear to thee by God the Holy Ghoſt, and by the great wiſdom that is in the divine Godhead, and by their vertues, and by all the holy Angels, Archangels, Thrones, Dominations, Principates, Poteſtates, Virtutes, Cherubim and Seraphim, and by all their virtues do I N. ſwear, and promiſe thee to be obedient as is rehearſed. [Page] And here, for a witneſs, do I N. give thee N. my right hand, and do plight thee my faith and troth, as God me help and holydome. And by the holy contents in this Book do I N. ſwear, that my ſpirit ſhall be thy true ſervant, all the days of thy life, as is before rehearſed, and here for a witneſs, that my Spirit ſhall 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 thrice; elſe to be damned for ever; and thereto ſay all faithful ſouls and ſpirits, Amen, Amen.

Then let him ſwear this Oath Three times, in reverence (peradventure of the Trinity, P.F.SS.) three times, and at every time kiſs 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 glaſs, 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. days 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 Jacob, God of Tobias; the which didſt 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 help 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 days of my life, and to remain with me, and with this N. all the dayes of my life. O glorious God, Father, Son, and Holy Ghoſt, I beſeech thee to help me at this time, and to give me power by thy holy Name, Merits and vertues, whereby I may conjure and conſtrain 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 holineſs. 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 Kingdoms, and in the divinity of thine everlaſting Godhead, to whom be all honour and glory, now and for ever und ever, Amen, Amen.

CHAP. XXVII.

A Bond to bind him to thee, and to thy N. as followeth.

Note the ſum of this obligation or bond. I Conjure and conſtrain 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 conſtrain the Spirit of thee N. that thou ſhalt not aſcend nor deſcend out of thy body, to no place of reſt, but only to take thy reſting place with N. and with this N. all the days of my life, according to thine Oath and promiſe, I conjure and conſtrain thee Spirit of N. by eheſe holy Names of God ✚ Tetragrammaton ✚ Adonay ✚ Agla ✚ Saday ✚ Sabaoth ✚ Planabothe ✚ Panthon ✚ Craton ✚ Neupmaton ✚ Deus ✚ homo ✚ omnipotens ✚ ſempiternus ✚ yſus ✚ terra ✚ unigenitus ✚ ſalbator ✚ via ✚ vita ✚ manus ✚ ſons ✚ origo ✚ filius ✚, and by their vertues and powers I conjure and conſtrain the Spirit of N. that thou ſhalt not remain in the fire, nor in the water, in the air, nor in any privy place of the earth, but only with we N. and with this N. all the dayes of my life. I charge thee Spirit of N. upon pain of everlaſting condemnation, remember thine Oath and promiſe. Alſo I conjure the ſpirit of N. and conſtrain thee by the excellent Name of Jeſus Chriſt, Α and Ω, the firſt and the laſt; for this holy Name of Jeſus is above all names, for unto Scripture as well applyed of the Conjuror, as that of Satan in tempting Chriſt, Matth. 4.6. it all knees do bow, and obey both of heavenly things, earthly things, and infernals. Nor is there [Page] any other Name given to man, whereby we have any ſalvation, but by the Name of Jeſus. 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 conſtrain the Spirit of N. that thou ſhalt not take any reſting place in the ☉ nor in the ☽ nor in ♄ nor in ♃ nor in ♂ nor in ♀ nor in ☿ nor in any of the twelve ſigns, nor in the concavity of the Clouds, nor in any other privy place, to reſt or ſtay in, but only with me N. or with this N. all the days of my life. If thou be not obedient unto me, according to thine Oath and promiſe, I N. do condemn the ſpirit of N. into the pit of hell for over, Amen.

I Conjure and conſtrain the ſpirit of N. by the blood of the innocent Lamb Jeſus Chriſt, the which was ſhed upon the Croſs, for all thoſe that do obey unto it, and believe in it, ſhall be ſaved; and by vertue thereof, and by all the aforeſaid royal names and words of the living God by me pronounced, I do conjure and conſtrain 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,Note what ſore penalties the ſpirit is in joyned to ſuffer for diſobedience. and by his vertue and power do condemn the ſpirit of N. into the place whereas there is no hope of remedy, but everlaſting condemnation, and horror, and pain upon pain, daily, horribly, and lamentably the pains there to be augmented, ſo thick as the ſtarrs in the Firmament, and as the gravel ſand in the Sea, except thou Spirit of N. obey me N. as is afore rehearſed; elſe I N. do condemn the ſpirit of N. into the pit of everlaſting condemnation, Fiat, fiat, Amen.

Alſo I conjure thee, and conſtrain the ſpirit of N. by all Angels, Archangels, Thrones, Dominations, Principates, Poteſtates, Virtutes, Cherubim and Seraphim, and by the four Evangeliſts, Matthew, Mark, Luke, and John, 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 Lamb of God; and by their vertues and powers I conjure and conſtrain the ſpirit of N. ſtrongly, to have common talk with me, at all times, and in all days, nights, hours, and minutes, and to talk in my mother tongue plainly, that I may hear 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 conſtrain the ſpirit of N. by the There is no mention made in the Goſpels that Chriſt was worth a golden girdle. golden Girdle, which girdeth the loins 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, conſtrain, command, and by the ſpirit of N. by the two-edged Sword which John ſaw proceed out of the mouth of God Almighty: except thou be obedient as is aforeſaid, the Sword cut thee in pieces,Bugs words. and condemn thee into the pit of everlaſting pains, where the fire goeth not out, and where the worm dyeth not, Fiat, fiat, fiat, Amen.

Alſo I conjure and conſtrain the ſpirit of N. by the Throne of the Godhead, and by all the Heavens under him, and by the celeſtial City new Jeruſalem, 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 infernals, and by their vertues and powers, and by all things contained therein, and by their vertues and powers, I conjure and conſtrain the ſpirit of N. than now immediately thou be obedient unto me, at all times hereafter, and to thoſe words of me pronounced according to thine oath and promiſe: Is it poſſible to be greater than S. Adelberts curſe? elſe let the great curſe of God, the anger of God, the ſhadow and darkneſs of everlaſting condemnation be upon thee thou ſpirit of N. for ever and ever, becauſe thou haſt denyed 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, Principates, Poteſtates, Virtutes, Chrumbim and Seraphim, and all the ſouls of the Saints, that ſhall ſtand on the right hand of our Lord Jeſus Chriſt, at the general Day of Judgment, condemn the ſpirit of N. for ever and ever, and be a witneſs 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 hour of ♄ to bind or inchant any thing [Page]and in the hour of ♃,Theſe planetary hours muſt in any caſe be obſerved. for peace and concord; in the hour of ♂, to marre, to deſtroy, and to make ſick; in the hour of the ☉, to bind tongues and other bonds of men; in the hour of ♀, to increaſe love, joy, and good will; in the hour of ☿, to put away enimity or hatred, to know of theft; in the hour of the ☽, for love, good will and concord: ♄ lead, ♃ tin, ♂ iron, ☉ gold, ♀ copper, ☿ quick-ſilver, ☽ ſilver, &c.

CHAP. XXVIII.

This Bond as followeth, is to call him into your Cryſtal-ſtone, or Glaſs, &c.

ALſo I do conjure thee ſpirit N. by God the Father, by God the Son, and by God the Holy Ghoſt, Α and Ω, the firſt and the laſt, and by the latter day of Judgement, of them which ſhall come to judge the quick and the dead, and the world by fire, and by their vertues and powers, I conſtrain thee ſpirit N. to come to him that holdeth the Cryſtal-ſtone in his hand, and to appear viſibly, as hereafter followeth. Alſo I conjure thee Spirit N. by theſe holy Names of God ✚ Letragrammaton ✚ Adonay ✚ El ✚ Ouſion ✚ Agla ✚ Ieſus ✚ of Nazareth ✚, and by the vertues thereof, and by his nativity, death, burial, reſurrection, and aſcenſion, and by all other things appertaining unto his paſſion, and by the A Popiſh ſupplement. bleſſed Virgin Mary, Mother of our Lord Jeſus Chriſt, and by all the joy which ſhe had when ſhe ſaw her Son riſe from death to life, and by the vertues and powers thereof, I conſtrain thee Spirit N. to come into the Cryſtal-ſtone, and to appear viſibly, as hereafter ſhall be declared. Alſo I conjure thee N. thou Spirit, by all Angels, Archangels, Thrones, Dominations, Principates, Poteſtates, Virtutes, Cherubim and Seraphim, and by the ☉ ☽ ♄ ♃ ♂ ♀ ☿, and by the twelve ſignes, and by their vertues and powers, and by all things created and confirmed in the Firmament, and by their vertues and powers, I conſtrain thee Spirit N. to appear viſibly in that Cryſtal-ſtone, in fair Belike he had the gift to appear in ſundry ſhapes, as it is ſaid of Proteus in Ovid. lib. metamorph. 8 fab. 10. and of Vertumnus: lib. metamorph. 14. fab. 16. form and ſhape of a white Angel, a green Angel, a black Angel, a Man, a Woman, a Boy, a maiden Virgin, a white Greyhound, a Devil with great horns, without any hurt or danger of our bodies or ſouls, and truly to inform and ſhew unto us, true viſions of all things in that Cryſtal-ſtone, according to thine Oath and Promiſe, and that without any hinderance or tarrying, to appear viſibly, by this Bond of words read over by me three times, upon pain 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 Cryſtal-ſtone, where there be any N. in ſuch a place or no, upon pain of everlaſting condemnation, Fiat. Amen. Alſo I conjure thee Spirit N. by God the Son Jeſus Chriſt, that thou do ſhew true viſions unto us, whether it be gold or ſilver, or any other metals, or whether there were any or no, upon pain of condemnation, Fiat. Amen. Alſo I conjure thee Spirit N. by God the Holy Ghoſt, the which doth ſanctifie all faithful ſouls and ſpirits, and by their vertues and powers, I conſtrain thee Spirit N. to ſpeak open and to declare the true way, how we may come by theſe treaſures hidden in N. and how to have it in our cuſtody, and who are the keepers thereof, and how many there be, and what be their names, and by whom it was laid there, and to ſhew me true viſions of what ſort and ſimilitude they be, and how long they have kept it, and to know in what dayes and hours we ſhall call ſuch a Spirit N. to bring unto us theſe treaſures into ſuch a place N. upon pain of everlaſting condemnation ✚. Alſo I conſtrain thee Spirit N. by all Angels,Note, that the Spirit is tied to obedience under pain of condemnation and hell fire. Archangels, Thrones, Dominations, Principates, Poteſtates, Virtutes, Cherubim and Seraphim, that you do ſhew a true viſion in this Cryſtal-ſtone, who did convey or ſteal away ſuch a N. and where it is, and who hath it, and how far off, and what is his or her name, and how and when to come unto it, upon pain of eternal condemnation, Fiat. Amen. Alſo I conjure thee Spirit N. by the [Page] ☉ ☽ ♄ ♃ ♂ ♀ ☿ and by all the Characters in the Firmament, that thou do ſhew unto me a true viſion in this Cryſtal-ſtone, where ſuch N. and in what ſtate he is, and how long he hath been there, and what time he will be in ſuch a place, what day and hour: and this and all other things to declare plainly, on pain of Hell fire. Fiat. Amen.

A Licence to Depart.

DEpart out of the ſight of this Cryſtal-ſtone in peace for a time, and ready to appear therein again at any time or times I ſhall call thee, by vertue of our Lord Jeſus Chriſt, and by the bonds of words which are written in this Book, and to appear viſibly, as the words be rehearſed. I conſtrain thee Spirit N. by the divinity of the Godhead, to be obedient unto theſe words rehearſed, upon pain of everlaſting condemnation, both in this world and in the world to come. Fiat, fiat, fiat. Amen.

CHAP. XXIX.

When to talk with Spirits, and to have true anſwers to find out a Theif.

THe days and hours of ♄ ♂ ☿ and the ☽ is beſt to do all crafts of Necromancy, and for to ſpeak with Spirits, and for to find theft,This is condemned for rank folly by the Doctors, as by Chryſoſt. ſup. Matth. Gregor. in homil. ſup. Epiphan. Domini; and others. and to have true anſwer thereof, or of any other ſuch like. And in the days and hours of ☉ ♃ ♀ is beſt to do all experiments of love, and to purchaſe grace, and for to be inviſible, and to do any operation whatſoever it be, for any thing, the ☽ being in a convenient ſign. * As when thou laboureſt for theft, ſee the Moon be in an earthy ſign, as ♉ ♍ ♑, or of the air, as ♊ ♎ ♒. * And if it be for love, favour or grace, let the ☽ be in a ſign of the fire, as ♈ ♌ ♐ and for hatred, in a ſign of the water, as ♋ ♏ ♓. For any other experiment, let the ☽ be in ♈. * And if thou findeſt the ☉ and the ☽ in one ſign that is called in even number, then thou mayſt write, conſecrate, conjure, and make ready all manner of things that thou wilt do, &c.

To ſpeak with Spirits.

CAll theſe names, Orimoth, Beltmoth, Lymock, and ſay thus: I conjure you up by the names of the Angels Satur and Azimor, that you intend to me in this hour, and ſend unto me a Spirit caded Sagrigrit, that he do fulfill my commandement and deſire, and that alſo can underſtand my words for one or two years, or as long as I will.

CHAP. XXX.

A Confutation of Conjuration, eſpecially of the raiſing, binding and dimiſſing of the Divel, of going inviſible, and other lewd practices.

THus far have we waded in ſhewing at large the vanity of Necromancers,All the former practices briefly confuted. Conjurors and ſuch as pretend to have real conference & conſultation with Spirits and Divels: wherein (I truſt) you ſee what notorious blaſphemy is committed, beſides other blind ſuperſtitious Ceremonies, a diſordered heap, which are ſo far from building up the endeavors of theſe Black Art practitiers, that they do altogether ruinate and overthrow them, making them in their follies and falſehoods as bare and naked as an Anatomy: As for theſe ridiculous Conjurations, laſt rehearſed, being of no ſmall reputation among the ignorant, they are for the moſt part made by T.R. (for ſo much of his name he bewrayeth) [Page] and John Cockars, See the title of the Book, with the Authors intent, in a marginal note, page 277. invented and deviſed for the augmentation and maintenance of their living, for the edifying of the poor, and for the propagating and inlarging of Gods glory, as in the beginning of their Book of Conjurations they proteſt; which in this place, for the further manifeſtation of their impiety, and of the Witchmongers folly and credulity, I thought good to inſert, whereby the reſidue of their proceeding may be judged or rather detected. For if we ſeriouſly behold the matter of Conjuration, and the drift of Conjurors, we ſhall find them, in mine opinion, more faulty then ſuch as take upon them to be Witches, as manifeſt offenders againſt the Majeſty of God, and his holy Law, as apparent violators of the laws and quietneſs of this Realm: although indeed they bring no ſuch thing to paſs, as is ſurmiſed and urged by credulous perſons, coſeners, lyars, and Witchmongers. For theſe are alwayes learned, and rather abuſers of others, than they themſelves by others abuſed.

But let us ſee what appearance of truth or poſſibility is wrapped within theſe myſteries, and let us unfold the deceit. They have made choice of certain words, whereby they ſay they can work miracles,Luke 16. &c. &c. And firſt of all, that they call Divels and ſouls out of Hell, (though we find in the Scripture manifeſt proofs, that all paſſages are ſtopped concerning the egreſs out of Hell) ſo as they may go thither, but they ſhall never get out, for Ab inferno nulla eſt redemptio, out of hell there is no redemption. Well, when they have gotten them up, they ſhut them in a circle made with Chalk, which is ſo ſtrongly beſet and invironed with croſſes and names, that they cannot for their lives get out; which is a very probable matter.An Ironical confutation. Then can they bind them and looſe them at their pleaſures, and make them that have been lyers from the beginning, to tell the truth, yea they can compel them to do any thing. And the Devils are forced to be obedient unto them, and yet cannot be brought to due obedience unto God their Creator. This done, (I ſay) they can work all manner of miracles (ſaving blew miracles) and this is to believed of many to be ttue; ‘Tam credula mens hominis, & arrectae fabulis aures.’ Engliſhed by Abraham Fleming:

So light of belief is the mind of man,

And attentive to tales his ears now and than.

But if Chriſt (only for a time) left the power of working miracles among his Apoſtles and Diſciples for the confirmation of his Goſpel, and the faith of his elect: yet I deny altogether that he left that power with theſe Knaves, which hide their coſening purpoſes under thoſe lewd and fooliſh words, according to that which Peter ſaith;2 Pet. 2. Epheſ. 5. Pſal. 72. & 78. With faigned words they make merchandize of you. And therefore the counſel is good that Paul giveth us, when he biddeth us, Take heed that no man deceive us with vain words; For it is the Lord only that worketh great wonders, and bringeth mighty things to paſs. It is alſo written, that Gods Word, and not the words of Conjurors,Sap. 16. Eccleſ. 43. or the Charms of Witches, healeth all things, maketh tempeſts, and ſtilleth them.

To deny the ſubſiſtence or natural being of a thing material and viſible is impudency.But put caſe the Devil could be fetched up and fettered, and looſed again at their pleaſure, &c. I marvel yet, that any can be ſo bewitched as to be made to believe, that by vertue of their words, any earthly creature can be made inviſible. We think it a lye to ſay that white is black; and black white; but it is a more ſhameleſs aſſertion to affirm, that white is not, or black is not at all; and yet more impudency to hold that a Man is a Horſe; but moſt apparent impudency to ſay, that a Man is no Man, or to be extenuated into ſuch a quantity, as thereby he may be inviſible, and yet remain in life and health, and that in the clear light of the day, even in the preſence of them that are not blind. But ſurely he that cannot make one hair white or black, whereof (on the other ſide) not one falleth from the head without Gods [Page] ſpecial Providence, can never bring to paſs, that the viſible creature of God ſhall become nothing, or loſe the vertue and grace poured therein by God the Creator of all things.

If they ſay that the Devil covereth them with a cloud or veil,Ezek. 8. & 9▪ Iſa. 6. & 26. & 30. as M. Mal Bodin, and many other do affirm; yet (me thinks) we ſhould either ſee the cover, or the thing covered. And though perchance they ſay in their hearts; Tuſh, the Lord ſeeth not, who indeed hath blinded them, ſo as ſeeing they ſee not; yet they ſhall never be able to perſwade the wiſe, but that both God and man doth ſee both them and their knavery in this behalf. I have heard of a fool, who was made believe that he ſhould go inviſible and naked; while he was well whipped by them, who (as he thought) could not ſee him. Into which fools Paradiſe they ſay John Jaregni ſervant to Gaſper Anaſtro both Spaniards. Anno. dom. 1582. March. 18. after dinner upon a ſunday this miſchief was done. Read the whole diſcourſe hereof printed at London for Tho. Chard, and Will. Brome, Bookſellers. he was brought, that enterpriſed to kill the Prince of Orenge.

CHAP. XXXI.

A Compariſon between Popiſh Exorciſts and other Conjurors; a Popiſh Conjuration publiſhed by a great Doctor of the Romiſh Church; his rules and cautions.

I See no difference between theſe and Popiſh Conjurations; for they agree in order, words, and matter, differing in no circumſtance, but that the Papiſts do it without ſhame openly, the other do it in hugger mugger ſecretly. The Papiſts (I ſay) have Officers in this behalf, which are called Exorciſts or Conjurors, and they look narrowly to other coſenours, as having gotten the upper hand over them. And becauſe the Papiſts ſhall be without excuſe in this behalf, and that the world may ſee their coſenage, impiety, and folly to be as great as the others, I will cite one Conjuration (of which ſort I might cite a hundred) publiſhed by Jacobus de Chuſa, a great Doctor of the Romiſh Church,Jac de Chuſa in lib. de a [...]paritionib. quorundam ſpirituum. which ſerveth to find out the cauſe of noiſe and ſpiritual rumbling in Houſes, Churches, or Chappels, and to conjure walking Spirits; which evermore is knavery and coſenage in the higheſt degree. Mark the coſening device hereof, and confer the impiety with the others.

Firſt (forſooth) he ſaith it is expedient to faſt three days,Obſervations for the exorciſing Prieſt. and to celebrate a certain number of Maſſes, and to repeat the ſeven Penitential Pſalms; then four or five Prieſts muſt be called to the place where the haunt or noiſe is, then a Candle hallowed on Candlemas day muſt be lighted, and in the lighting thereof alſo muſt the ſeven Pſalms be ſaid, and the Goſpel of St. John. Then there muſt be a Croſs and a Cenſer with Frankinſenſe, and therewithal the place muſt be cenſed or perfumed, holy Water muſt be ſprinkled, and a holy Stoal muſt be uſed, and (after divers other Ceremonies) a Prayer to God muſt be made, in manner and form following.

O Lord Jeſus Chriſt, the knower of all ſecrets, which alwayes revealeſt all wholeſome and profitable things to thy faithful children, and which ſuffereſt a Spirit to ſhew himſelf in this place, we beſeech thee for thy bitter Paſſion, &c vouchſafe to command this ſpirit, to reveal and ſignifie unto us thy ſervants, without our terrour or hurt, what he is, to thine honour, and to his comfort; In Nomine Patris, &c. And then proceed in theſe words: We beſeech thee, for Chriſts ſake, O thou ſpirit, that if there be any of us, or among us, whom thou wouldſt anſwer, name him, or elſe manifeſt him by ſome ſign. Is it Fryer P. or Doctor D. or Doctor Burc. or ſir Feats, or ſir John,Memorandum that he muſt be the verieſt Knave or Fool in all the company. or ſir Robert? Et ſic de caeteris circumſtantibus. For it is well tryed (ſaith the gloſs) he will not anſwer every one. If the Spirit make any ſound of voyce, or knocking at the naming of any one, he is the Coſenour (the Conjuror I would ſay) that muſt have the charge of this Conjuration or Examination. And theſe forſooth [Page] muſt be the interrogatories, to wit; Whoſe Soul art thou? Wherefore cameſt thou? What wouldſt thou have? Wanteſt thou any Suffrages, Maſses, or Alms? How many Maſſes will ſerve thy turn! three, ſix, ten, twenty, thirty, &c? By what Prieſt? Muſt he be religious or ſecular? Wilt thou have any Faſts? What? How many? How great? And by what perſons? Among Hoſpitals, Lepers, or Beggars? What ſhall be the ſign of thy perfect deliverance? Wherefore lieſt thou in Purgatory? and ſuch like. This muſt be done in the night.

The ſpirits are not ſo cunning by day as by night.If there appear no ſign at this hour, it muſt be deferred until another hour. Holy water muſt be left in the place. There is no fear (they ſay) that ſuch a Spirit will hurt the Conjuror; for he can ſin no more, as being in the mean ſtate between good and evil, and as yet in the ſtate of ſatisfaction. For ſo they might be bewrayed. For ſo the coſenage may be beſt handled.If the Spirit do hurt, then it is a damned ſoul, and not an elect. Every man may not be preſent hereat, ſpecially ſuch as be weak of complexion. They appear in divers manners, not alwayes in body or bodily ſhape (as it is read in the life of S. Martine, that the Devil did) but ſometimes inviſible, as only by ſound, voyce, or noiſe. Thus far Jacobus de Chuſa.

But becauſe you ſhall ſee that theſe be not empty words, nor ſlanders; but that in truth ſuch things are commonly put in practice in the Romiſh Church, I will here ſet down an inſtance, lately and truly, though lewdly performed; and the ſame in effect as followeth.

CHAP. XXXII.

A late Experiment or coſening Conjuration practiſed at Orleance by the Franciſcan Friers, how it was detected, and the Judgement againſt the Authors of that Comedy.

A coſening Conjuration. Of this order read noble ſtuff in a Book printed at Frankeford under the title of Alcoran Franciſcanorum.IN the year of our Lord 1534. at Orleance in France, the Maiors wife dyed, willing and deſiring to be buried without any pomp or noiſe, &c. Her husband, who reverenced the memorial of her, did even as ſhe had willed him. And becauſe ſhe was buryed in the Church of the Franciſcans, beſides her Father and Grandfather, and gave them in reward only ſix Crowns, whereas they hoped for a greater prey; ſhortly after it chanced, that as he felled certain Woods and ſold them, they deſired to give them ſome part thereof freely without money, which he flatly denyed. This they took very grievouſly. And whereas before they miſliked him, now they conceived ſuch diſpleaſure as they deviſed this means to be revenged; to wit, that his Wife was damned for ever. The chief workmen and framers of this tragedy were Colimannus and Stephanus Aterbatenſis, both Doctors of Divinity; this Colimannus was a great Conjuror, and had all his implements in a readineſs, which he was wont to uſe in ſuch buſineſs.Note how the Franciſcans cannot conjure without a confederate. And thus they handle the matter. They place over the Arches of the Church a young novice; who about midnight when they came to mumble their Prayers, as they were wont to do, maketh a great rumbling and noiſe. Out of hand the Monks began to conjure and to charm, but he anſwered nothing. Then being requireed to give a ſign, whether he were a dum Spirit or no, he began to rumble again; which thing they took as a certain ſign. Having laid this foundation, they go unto certain Citizens, chief men, and ſuch as favoured them, declaring that a heavy chance had happened at home in their Monaſtery; not ſhewing what the matter was, but deſiring them to come to their Mattens at midnight.O notorious impudency! with ſuch ſhameleſs faces to abuſe ſo worſhipful a company! When theſe Citizens were come, and that Prayers were begun, the counterfeit Spirit beginneth to make a marvellous noiſe in the top of the Church. And being asked what he meant, and who he was, gave ſigns that it was not lawful for him to ſpeak. Therefore they commanded him to make anſwer by tokens and ſigns to certain things they would demand of him. Now there was a hole made in the Vault, through the which he might hear and underſtand the voyce of a Conjuror. And then had he in his hand a little board, which at every queſtion he ſtrake, in ſuch ſort as he might [Page] eaſily be heard beneath. Firſt they asked him, Whether he were one of them that had been buryed in the ſame place? Afterwards they reckoning many by name, which had been buryed there, at the laſt alſo they name the Maiors wife, and there by and by the ſpirit gave a ſign that he was her ſoul. He was further asked, Whether he was damned or no; and if he were, for what cauſe, for what deſert or fault? whether for Covetouſneſs, or wanton luſt, for Pride or want of Charity? or, whether it were for Hereſie, or the Sect of Luther newly ſprang up? alſo, What he meant by that noiſe and ſtirre he kept there? whether it were to have the body now buryed in holy ground to be digged up again, and laid in ſome other place? To all which points he anſwered by ſignes, as he was commanded, by the which he affirmed or denyed any thing, according as he ſtrake the board twice or thrice together. And when he had thus given them to underſtand, that the The confederate ſpirit was taught that leſſon before. very cauſe of his damnation was Luthers Hereſie, and that the body muſt needs be digged up again: the Monks requeſted the Citizens, whoſe preſence they had uſed, or rather abuſed, that they would bear witneſs of thoſe things which they had ſeen with their eyes; and that they would ſubſcribe to ſuch things as were done before. The Citizens taking good advice on the matter, leſt they ſhould offend the Maior, or bring themſelves into trouble, refuſed ſo to do. But the Monks notwithſtanding take from thence the ſweet bread, which they called the hoſt and and body of our Lord, with all the reliques of Saints, and carry them to another place, and there ſay their Maſs. The Biſhops ſubſtitute Judge (whom they called Official) underſtanding that matter, cometh thither, accompanyed with certain honeſt men, to the intent he might know the whole circumſtance more exactly; and therefore he commandeth them to make Conjuration in his preſence; and alſo he requireth certain to be choſen to go up into the top of the vault, and there to ſee whether any Ghoſt appeared or not. Stephanus Aterbatenſis ſtifly denyed that to be lawful,For ſo might the confederate be found. and marvellouſly perſwading the contrary, affirmed that the Spirit in no wiſe ought to be troubled. And albeit the Official urged them very much, that there might be ſome Conjuring of the Spirit, yet could he nothing prevail.

Whileſt theſe things were doing, the Maior, when he had ſhewed the other Juſtices of the City, what he would have them to do, took his journey to the King, and opened the whole matter unto him. And becauſe the Monks refuſed judgement upon plea of their own Laws and Liberties, the King chooſing out certain of the Aldermen of Paris, giveth them abſolute and full authority to make enquiry of the matter. The like doth the Chancellor Maſter Anthonius Pratenſis Cardinal and Legat for the Pope throughout France. Therefore when they had no exception to alledge, they were conveyed unto Paris, and there conſtrained to make their anſwer.An obſtinate and wilful perſiſting in the denying or not confeſſing of a fault committed. But yet could nothing be wrung out of them by confeſſion, whereupon they were put a part into divers Priſons; the Novice being kept in the houſe of Maſter Fumanus, one of the Aldermen, was oftentimes examined, and earneſtly requeſted to utter the truth, but would notwithſtanding confeſs nothing, becauſe he feared that the Monks would afterward put him to death for ſtaining their order, and putting it to open ſhame. But when the Judges had made him ſure promiſe that he ſhould eſcape puniſhment, and that he ſhould never come into their handling, he opened unto them the whole matter as it was done; and being brought before his fellows, avouched the ſame to their faces. The Monks, albeit they were convicted, and by theſe means almoſt taken tardy with the deed doing; yet did they refuſe the Judges, bragging and vaunting themſelves on their priviledges, but all in vain: For ſentence paſſed upon them, and they were condemned to be carryed back again to Orleance, and thereto be caſt in Priſon, and ſo ſhould finally be brought forth into the chief Church of the City openly, and from thence to the place of execution, where they ſhould make open confeſſion of their treſpaſſes.

Surely this was moſt common among Monks and Fryers, who maintained their Religion, their Luſt, their Liberties, their Pompe, their Wealth, their Eſtimation and Knavery by ſuch coſening practices.

[Page] A parecbaſis or tranſition of the Author to matter further propoſed.Now I will ſhew you more ſpecial orders of Popiſh Conjurations, that are ſo ſhameleſly admitted into the Church of Rome, that they are not only ſuffered, but commandeth to be uſed; not by night ſecretly, but by day impudently. And theſe, forſooth, concerning the curing of bewitched perſons, and ſuch as are poſſeſſed, to wit, ſuch as have a Devil put into them by Witches Inchantments. And herewithal I will ſet down certain rules delivered unto us by ſuch Popiſh Doctors as are of greateſt reputation.

CHAP. XXXIII.

Who may he Conjurors in the Romiſh Church beſides Prieſts; a ridiculous definition of Superſtition; what words are to be uſed and not uſed in Exorciſms; rebaptiſm allowed; it is lawful to conjure any thing; differences between Holy-water and Conjuration.

In 4. dict. 23. ſent. THomas Aquinas ſaith, That any body, though he be of an inferiour or ſuperiour order, yea of none order at all, (and as Gulielmus Durandus gloſſator Raimundi, affirmeth, A Woman, ſo ſhe bleſs not the girdle, or the garment, but the perſon of the bewitched) hath power to exerciſe the order of an Exorciſt or Conjuror, even as well as any Prieſt may ſay Maſs in an houſe unconſecrated. But that is (ſaith M. Mal.) rather through the goodneſs and licence of the Pope, than through the grace of the Sacrament. Nay, there are examples ſet down, where ſome being bewitched were cured (as M. Mal. taketh it) without any Conjuration at all. Marry there were certain Pater Noſters, Aves, and Credoes ſaid, and Croſſes made; but they are Charmes, they ſay, and no Conjurations: For, they ſay, that ſuch Charms are lawful, becauſe there is no Superſtition in them, &c.

And it is worthy my labour to ſhew you how Papiſts define Superſtition, and how they expound the difinition thereof.Et gloſ. ſuper. illo ad coll. 2. Superſtition (ſay they) is a Religion obſerved beyond meaſure; a Religion practiſed with evill and unperfect circumſtances. Alſo, whatſoever uſurpeth the name of Religion, through humane tradition, without the Popes authority, is Superſtitious: as to add or joyn any Hymnes to the Maſs, to interrupt any Diriges, to abridge any part of the Creed in the ſinging thereof, or to ſing when the Organs go, and not when the Quire ſingeth, not to have one to help the Prieſt to Maſs, and ſuch like, &c.

Mendaces debent eſſe memores, multo magis aſtuti exorciſtae.Theſe Popiſh Exorciſts do many times forget their own Rules. For they ſhould not directly, in their Conjurations call upon the Devil (as they do) with intreaty, but with authority and commandement. Neither ſhould they have in their Charms and Conjurations any unknown names. Neither ſhould there be (as alwayes there is) any falſhood contained in the matter of the Charm of Conjuration, as (ſay they) old Women have in theirs, when they ſay, the bleſſed Virgin paſſed over Jordan, and then S. Steven met her and asked her, &c. Neither ſhould they have any other vain Characters, but the Croſs (for thoſe are the words) and many other ſuch cautions have they, which they obſerve not; for they have made it lawful elſewhere.

Tho. Aquin. ſuper. Marc ultim. Mark 16.17.But Thomas their chief pillar proveth their Conjuring and Charms lawful by S. Mark, who ſaith, Signa eos qui crediderunt; and, In nomine meo damonia ejicient, &c. whereby he alſo proveth that they may conjure Serpents: And there he taketh pains to prove, that the words of God are of as great holineſs as the reliques of Saints; whereas (in ſuch reſpect as they mean) they are both alike, and indeed nothing worth. And I can tell them further, that ſo they may be carryed, as either of them may do a man much harm either in body or ſoul.

A trim conſequent.But they prove this by S. Auguſtine, ſaying, Non eſt minus verbum Dei, quam corpus Chriſti: whereupon they conclude thus, By all mens opinions it is lawful to carry about reverently the reliques of Saints; Ergo, it is lawful againſt evill Spirits, to invocate the name of God every way; by the Pater Noſter, the Ave, the Nativity, [Page]the Paſſion, the five Wounds, the title Triumphant, by the ſeven words ſpoken on the Croſs, by the nails, &c. and there may be hope repoſed in them. Yea, they ſay,Mal. Malef par. 2. quaeſt. 2. it is lawful to conjure all things, becauſe the Devil may have power in all things. And firſt, alwayes the perſon or thing, wherein the Devil is, muſt be exorciſed, and then the Devil muſt be conjured. Alſo they affirm, that it is as expedient to conſecrate and conjure Pottage and Meat, as Water and Salt, or ſuch like things.

The right order of Exorciſm in Rebaptiſm of a perſon poſſeſſed or bewitched,Rites, Ceremonies, and reliques of exorciſm in rebaptizing of the poſſeſſed or bewitched. requireth that Exſufflation and Abrenunciation be done toward the Weſt. Item, there muſt be erection of Hands, Confeſſion, Profeſſion, Oration, Benediction, Impoſition of hands, Denudation and Unction, with holy Oyl after Baptiſm, Communion and Induition of the Surplis. But they ſay that this needeth not, where the bewitched is exorciſed; but that the bewitched be firſt confeſſed, and then to hold, a Candle in his hand, and in ſtead of a Surplis, to tye about his bare body a holy Candle of the length of Chriſt, or of the Croſs whereupon he dyed, which for mony may be had at Rome. Ergo (ſaith M. Mal.) this may be ſaid, I conjure thee Peter or Barbara being ſick, but regenerate in the holy water of Baptiſm, by the living God, by the true God, by the holy God, by the God which redeemed thee with his pretious blood, that thou mayſt be made a conjured man, that every fantaſie and wickedneſs of Diabolical deceipt do avoid and depart from thee, and that every unclean Spirit be conjured through him that ſhall come to judge the quick and the dead, and the World by fire, Amen. Oremus, &c. And this Conjuration with Oremus, and a Prayer, muſt be thrice repeated, and at the end alwayes muſt be ſaid, Ergo maledicte diabole recognoſce ſententiam tuam, &c. Therefore curſed Divell know thy ſentence, &c. Memorandum that this is for one bewitched. And this order muſt alwayes be followed: and finally, there muſt be diligent ſearch made, in every corner, and under every coverlet and pallet, and under every threſhold of the doors, for inſtruments of Witchcraft; and if any be found, they muſt ſtraightway be thrown into the fire. Alſo, they muſt change all their bedding, their cloathing, and their habitation; and if nothing be found, the party that is to be exorciſed or conjured, muſt come to the Church rath in the morning; and the holier the day is, the better, ſpecially our Lady day. And the Prieſt, if he be ſhriven himſelf and in perfect ſtate, ſhall do the better therein: And let him that is exorciſed,Note the Proviſo. hold a holy candle in his hand, &c. Alwayes provided, that the holy water be thrown upon him, and a ſtoal put about his neck, with Deus in adjutorium, and the Letany, with invocation of Saints: and this order may continue twice a week, ſo as (ſay they) through multiplication of Interceſſors, or rather interceſſions, grace may be obtained, and favour procured.

There is alſo ſome queſtion in the Romiſh Church, Whether the Sacrament of the Altar is to be received before or after the Exorciſm? Item, in ſhrift, the Confeſſor muſt learn whether the Party be not Excommunicate, and ſo for want of Abſolution, endureth this vexation.Tho. Aquin. ſupr. diſt. 6. Thomas ſheweth the difference between Holy-water and Conjuration, ſaying, That Holy-water driveth the Devil away from the external and outward parts; but Conjurations from the internal and inward parts; and therefore unto the bewitched party both are to be applyed.

CHAP. XXXIV.

The ſeven Reaſons, why ſome are not rid of the Devil with all their Popiſh Conjurations; why there were no Conjurors in the Primitive Church; and why the Devil is not ſo ſoon caſt out of the bewitched as of the poſſeſſed.

THe reaſon why ſome are not remedied for all their Conjurations, the 1 Papiſts ſay is for ſeven cauſes: Firſt, For that the faith of the ſtanders 2 by is naught: Secondly, For that theirs that preſent the party is no 3 better: Thirdly, Becauſe of the ſins of the bewitched: Fourthly, For the neglecting 4 of meet remedies: Fifthly, For the reverence of virtues going out into others: 5 [Page] 6 Sixthly, For the Purgation: Seventhly, For the merit of the party bewitched. And 7 lo, the firſt four are proved by Matthew the 7. and Mark the 4. when one preſented his Son,Proper proofs of the ſeven reaſons and the multitude wanted faith, and the Father ſaid, Lord help my incredulity, or unbelief. Whereupon was ſaid, Oh faithleſs and perverſe generation, how long ſhall I be with you? and where theſe words were written, And Jeſus rebuked him, &c. that is to ſay, ſay they, the poſſeſſed or bewitched for his ſins: For by the neglect of due remedies it appeareth that there were not with Chriſt good and perfect men: For the pillars of the faith, to wit, Peter, James and John were abſent. Neither was there faſting and praying, without the which that kind of Devils could not be caſt out. For the fourth point, to wit, the fault of the Exorciſt in faith may appear, for that afterwards the Diſciples asked the cauſe of their impotency therein: And Jeſus anſwered, it was for their incredulity, ſaying, Thut if they had as much faith as a grain of muſtard ſeed, they ſhould move mountains, &c. The fift is proved by Vitas Patrum, the lives of the Fathers, where it appeareth that S. Anthony could not do that cure, when his Scholar Paul could do it, and did it. For the proof of the ſixth excuſe it is ſaid, that though the fault be taken away thereby, yet it followeth not that alwayes the puniſhment is releaſed. Laſt of all, it is ſaid, That it is poſſible that the Devil was not conjured out of the party before Baptiſm by the Exorciſt; or the midwife hath not baptized him well, but omitted ſome part of the Sacrament. If any object, There was no Exorciſt in the primitive Church;Why there were no Conjurors in the Primitive Church, with other ſubtil points. It is anſwered, That the Church cannot now erre. And S. Gregory would never have inſtituted it in vain. And it is a general rule, that who or whatſoever is newly exorciſed, muſt be rebaptized, as alſo ſuch as walk or talk in their ſleep; for (ſay they) call them by their names, and preſently they wake, or fall if they climb; whereby it is gathered that they are not truly name in Baptiſm. Item, they ſay, It is ſomewhat more difficult to conjure the Devil out of one bewitched, then out of one poſſeſſed; becauſe in the bewitched he is double; in the other ſingle. They have a hundred ſuch beggerly, fooliſh and frivolous notes in this behalf.

CHAP. XXXV.

Other groſs abſurdities of Witchmongers in this matter of Conjurations.

SUrely I cannot ſee what difference or diſtinction the Witchmongers do put between the knowledge and power of God and the Devil; but that they think, if they pray, or rather talk to God till their hearts ake, he never heareth them; but that the Devil doth know every thought and imagination of their minds, and both can and alſo will do any thing for them. For if any that meaneth good faith with the Devil, read certain conjurations, he cometh up (they ſay) at a trice. Marry if another that hath no intent to raiſe him, read or pronounce the words,A Conjuror then belike muſt not be timerous or fearful. he will not ſtirr. And yet, J. Bodin confeſſeth, That he is afraid to read ſuch Conjurations as John Wierus reciteth, leſt (belike) the Devil would come up and ſcratch him with his foul long nails. In which ſort, I wonder that the Devil dealeth with none other then Witches and Conjurors. I for my part have read a number of their Conjurations, but never could ſee any Devils of theirs,Where a Witch cureth by Incantation, and the Conjuror by Conjuration. except it were in a Play. But the Devil (belike) knoweth my mind; to wit, that I would be loth to come within the compaſs of his claws. But lo, what reaſon ſuch people have, Bodin, Bartholomeus, Spineus, Sprenger, and Inſtitor, &c. do conſtantly affirm, that Witches are to be puniſhed with more extremity than Conjurors, and ſometimes with death, when the other are to be pardoned doing the ſame offence; becauſe (ſay they) the Witches make a league with the Devil, and ſo do not Conjurors. Now if Conjurors make no league by their own confeſſion, and Devils indeed know not our cogitations (as I have ſufficiently proved) then would I weet of our [Page] Witchmongers the reaſon (if I read the Conjuration and performe the Ceremony) why the Devil will not come at my call? But oh abſurd credulity! Even in this point many wiſe and learned men have been and are abuſed: whereas, if they would make experience, or duly expend the cauſe, they might be ſoon reſolved; ſpecially when the whole Art and Circumſtance is ſo contrary to Gods Word, as it muſt be falſe, if the other be true. So as you may underſtand, that the Papiſts do not only by their doctrin, in Books and Sermons, teach and publiſh Conjurations, and the order thereof, whereby they may induce men to beſtow, or rather caſt away their money upon Maſſes and Suffrages for their ſouls; but they make it alſo a parcel of their Sacrament of orders (of the which number a Conjuror is one) and inſert many forms of Conjurations into their Divine Service; and not only into their Pontificals, but into their Maſſe-books; yea, into the very Canon of the Maſſe.

CHAP. XXXVI.

Certain Conjurations taken out of the Pontifical, and out of the Miſſal.

BUt ſee yet a little more of Popiſh Conjurations, and confer them with the other. In the Tit. de Eccl. de dicatione. Pontifical you ſhall find this Conjuration, which the other Conjurours uſe as ſolemnly as they; I conjure thee thou creature of Water, in the Name of the Fa✚ther, of the So✚n, and of the Holy✚Ghoſt, that thou drive away the Devil from the bounds of the juſt, that he remain not in the dark corners of this Church and Altar ✚. You ſhall find in the ſame title, theſe words following, to be uſed at the hollowing of Churches. There muſt a croſs of aſhes be made upon the pavement, from one end of the Church to the other, one handful broad; and one of the Prieſts muſt write on the one ſide thereof the Greek Alphabet, and on the other ſide the Latin Alphabet. Durandus yieldeth this reaſon thereof, to wit, It repreſenteth the union in faith of the Jews and Gentiles: And yet well agreeing to himſelf, he ſaith even there, That the Croſs reaching from the one end to the other; ſignifieth, that the people, which were in the head, ſhall be made the tail.

A Conjuration written in the Maſſe-book. Fol. 1.

I Conjure thee O creature of Salt, by God, by the God ✚ that liveth, by the true ✚ God,In Miſſal. fol. 1. The manner of conjuring Salt. by the holy ✚ God, which by Elizacus the Prophet commanded, that thou ſhouldeſt be thrown into the Water, that it thereby might be made whole and ſound, that thou Salt [here let the Prieſt look upon the Salt] mayſt be conjured for the health of all believers, and that thou be to all that take thee, health both of body and ſoul: and let all phantaſies and wickedneſs, or Diabolical craft or deceipt, depart from the place whereon it is ſprinkled; as alſo every unclean 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; but yet with Oremus: as followeth:

Oremus.

ALmighty and everlaſting God,A Prayer to be applyed to the former Exorciſm. we humbly deſire thy clemency [here let the Prieſt look upon the Salt] that thou wouldeſt vouchſafe, through thy piety, to bl✚eſs 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 uncleanneſs, and all reſiſtance of ſpiritual 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 [Page] body and blood 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 and receiving of everlaſting life, through our Lord Jeſus. Amen.

CHAP. XXXVII.

That Popiſh Prieſts leave nothing unconjured; a form of Exerciſm 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 Church-yard, nor Altar, nor Altar-cloth, nor Aſhes, nor coals, nor Bells, nor Bell-ropes, nor Copes, nor Veſtments, nor Oyl, nor Salt, nor Candle, nor Candleſtick, nor Beds, nor Bed-ſtaves, &c. are without their form of Conjuration;A Conjuration of Frankincenſe ſet forth in form.yet I will, for brevity, let all paſs, and end here with Incenſe, which they do conjure in this ſort. ✚ I conjure thee moſt filthy and horrible Spirit, and every viſion of our enemy, &c. that thou go and depart from out of this creature of Frankincenſe, with all thy deceipt and wickedneſs that 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 remain, that there thou in no wiſe be ſo bold as to approach or once preſume or attempt to hurt; but what unclean Spirit ſoever thou be, that thou with all thy craft and ſubtilty avoid and depart, being conjured by the name of God the Father Almighty, &c. And that whereſoever the fume or ſmoke thereof ſhall come, every kind and ſort of Devils may be driven away, and expelled; as they were at the increaſe of the liver of fiſh, which the Archangel Raphael male, &c.

CHAP. XXXVIII.

Toe Rules and Laws of Popiſh Exorciſts and other Conjurors all one; with a confutation of their whole power: How S. Martin conjured the Devill.

Papiſts and Conjurors coſening compeers.THe Papiſts, you ſee, have their certain general Rules and Laws, as to abſtain from ſin, and to faſt, as alſo otherwiſe to be clean 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 Papiſtical form, no whit ſwarving from theirs in faith and doctrin, nor yet in ungodly and unreaſonable kinds of petitions. Methinks it may be a ſufficient argument to overthrow the calling up and miraculous works of Spirits,1 Sam. 16.7. 1 Reg. 8.39. Jer. 17.10. Pſal. 44.21. Pſal. 72.18. that it is written, God only knoweth and ſearcheth 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 ſpeak to the Spirits, and they hear us, and therefore need not know our thoughts and imaginations: I firſt ask them, Whether King Bael, or Amaymon, which are Spirits raigning in the furtheſt regions of the Eaſt (as they ſay) may hear 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 work on the like affairs? Secondly, Whether thoſe Spirits be of the ſame power that God is, who is everywhere, filling all places, and able to hear all men at one inſtant? &c. Thirdly, Whence cometh the force of ſuch words as raiſe the dead, and command Devils? 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 [Page] words only, where is the force, in the firſt, ſecond, or third ſyllable? If in ſyllables, then not in words: If in imaginations, then the Devil knoweth our thoughts. But all this ſtuffe is vain and fabulous.

It is written, All the generations of the earth were healthful, Sap. 1.14. Eccl. 9. Gen. 1.31. Act. 19.14. and there is no poyſon of deſtruction in them. Why then do they conjure wholeſome 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 ſeven ſons of Sceva, which is the great objection of Witchmongers? They would needs take upon them to conjure Devils out of the poſſeſſed. But what brought they to paſs? 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 Goſpel to the faithful? where it is written, In my name thay ſhall caſt out Devils, Mark 16.17, 18. ſpeak with new tongues; if they ſhall drink any deadly thing, it ſhall not hurt them; they ſhall take away Serpents, they ſhall lay hands on the ſick, and they ſhall recover. According to the promiſe, this grant of miraculous working was performed in the primitive Church, for the confirmation of Chriſts doctrin, and the eſtabliſhing of the Goſpel.

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 Devils; and to undo with one Devil, that which another Devil hath done. If one Devil could caſt out another, it were a Kingdom divided, and could not ſtand. Which argument Chriſt himſelf maketh; and therefore I may the more boldly ſay, even with Chriſt, That they have no ſuch power: For, Iſa. 43.11. beſides him there is no Saviour; Verſ. 13. Chap. 44.7, 25. Chap. 46.10. Chap. 47.12, 13, &c. Luke 11.20. Mat. 12.28. none can deliver out of his hand. Who but he can declare, ſet in order, appoint, and tell what is to come? He deſtroyeth the tokens of Soothſayers, and maketh the Conjecturers fools, &c. He declareth things to come; and ſo cannot Witches.

There is no help in Inchanters and Soothſayers, and other ſuch vain ſciences: For, Devils are caſt out by the finger of God; which Matthew calleth, the Spirit of God; which is, the mighty power of God, and not by the virtue of the bare name only, being ſpoken or pronounced;Act. 8.18, 19. for then might every wicked man do it. And Simon Magus needed not then to have proffered money to have bought the power to do Miracles and Wonders; for he could ſpeak and pronounce the name of God, as well as the Apoſtles. Indeed they may ſoon throw out all the Devils that are in Frankincenſe, and ſuch like creatures, wherein no Devils are: but neither they, nor all their holy-water, can indeed cure a man poſſeſſed with a Devil, either in body or mind, as Chriſt did. Nay, why do they not caſt out the Devil that poſſeſſeth their own ſouls?

Let me hear any of them all ſpeak with new tongues; let them drink but one dram of a potion which I will prepare for them; let them cure the ſick by laying on of hands (though Witches take it upon them, and Witchmongers believe it) and then I will ſubſcribe unto them. But if they which repoſe ſuch certainty in the actions of Witches and Conjurors, would diligently note their deceit,Mony is the mark whereat all Witches and Conjurors do aime. and how the ſcope whereat they ſhoot is Money (I mean not ſuch Witches as are falſly accuſed, but ſuch as take upon them to give anſwers, &c. as mother Bungie did) they ſhould apparently ſee the Coſenage: For they are abuſed, as are many beholders of Juglers, which ſuppoſe they do miraculouſly, that which is done by ſleight and ſubtilty.

But in this matter of Witchcrafts and Conjurations, if men would rather truſt their own eyes, then old Wives tales and lies, I dare undertake this matter would ſoon be a ta perfect point; as being eaſier to be perceived than Jugling. But I muſt needs confeſs, that it is no great marvel, though the ſimple be abuſed therein, when ſuch lies concerning thoſe matters are maintained by ſuch perſons of account, and thruſt into their Divine Service. As for example:

[Page] S. Martins. Conjuration: In die ſancti Martini. lect. 1.It is written, That S. Martin thruſt his fingers into ones mouth that had a Divel within him, and uſed to bite folk; and then did bid him devour them if he could: And becauſe the Devil could not get out at his mouth, being ſtopt with S. Martins fingers, he was fain to run out at his fundament. O ſtinking lye!

CHAP. XXXIX.

That it is aſhame for Papiſts to believe other Conjurors doings, their own being of ſo little force. Hippocrates his opinion herein.

ANd ſtill methinks Papiſts (of all others) which indeed are moſt credulous, and do moſt maintain the force of Witches Charms, and of Conjurors Coſenages, ſhould perceive and judge Conjurors doings to be void of effect: For when they ſee their own ſtuffe, as Holy-water, Salt, Candles, &c. conjured by their holy Biſhop and Prieſts, and that in the words of Conſecration or Conjuration (for ſo To wit, Vincent Dominica in albis, in octa paſch. ſermone 25. Durand. de exorciſt. their own Doctors term them) they adjure the water, &c. to heal, not only the ſouls infirmity, but alſo every malady, hurt, or ach of the body; and do alſo command the Candles, with the force of their authority and power, and by the effect of all their holy words, not to conſume; and yet neither ſoul nor body any thing recover, nor the Candles laſt one minute the longer: with what face can they defend the others miraculous workes, as though the Witches and Conjurors actions were more effectual then their own? Hippocrates being but a Heathen, and not having the perfect knowledge of God, could ſee and perceive their coſenage and knavery well enough, who ſaith, They which boaſt ſo, that they can remove or help the infections of diſeaſes, with Sacrifices, conjurations, or other Magical Inſtruments or means, are but needy fellows, wanting living; and therefore refer their words to the Devil, becauſe they would ſeem to know ſomewhat more than the common people. It is marvel that Papiſts do affirm, that their Holy-water, Croſſes, or Bugswords have ſuch virtue and violence, as to drive away Devils; ſo as they dare not approach to any place or perſon beſmeared with ſuch ſtuffe; when as it appeareth in the Goſpel, That the Devil preſumed to aſſault and tempt Chriſt himſelf: For the Devil indeed moſt earneſtly buſieth himſelf to ſeduce the godly; as for the Wicked, he maketh reckoning and juſt accompt of them as of his own already. But let us go on forward in our Refutation.

CHAP. XL.

How Conjurors have beguiled Witches; what books they carry about to procure credit to their Art; wicked aſſertions againſt Moſes and Joſeph.

THus you ſee that Conjurors are no ſmall fools: For whereas Witches being poor and needy, go from door to door for relief, have they never ſo many Toads or Cats at home, or never ſo much Hogs-dung and Charvil about them, or never ſo many Charmes in ſtone; theſe Conjurors (I ſay) have gotten them offices in the Church of Rome, whereby they have obtained authority and great eſtimation.A ſoul offence to backbite the abſent, and to belye the dead. And further to add credit to that Art, theſe Conjurors carry about at this day, books entituled under the names of Adam, Abel, Toby, and Enoch; which Enoch they repute the moſt divine fellow in ſuch matters. They have alſo among them books of Zachary, Paul, Honorius, Cyprian, Jerome, Jeremy, Albert, and Thomas: alſo, of the Angels, Riziel, Razael, and Raphael; and doubtleſs theſe were ſuch books as were ſaid to have been burnt in the leſſer Aſia. Act. 19.19. And for their further credit they boaſt, that they muſt be and are skilful and learned in theſe Arts, to wit, ars Almadel, ars Notoria, ars Bulaphiae, ars Arthephii, ars Pomena, ars Revelationis, &c. Yea, [Page] theſe Conjurors in corners ſtick (with Juſtine) to report and affirm,Juſt. lib. 16. That Joſeph who was a true figure of Chriſt that delivered and redeemed us, was learned in theſe arts, and thereby propheſied and expounded Dreams; and that thoſe arts came to him from Moſes, and finally from Moſes to them: Plin. lib. 30. c 2. Strab. lib. 16. which thing both Pliny and Tacitus affirm of Moſes. Alſo Strabo in his Coſmographie maketh the very like blaſphemous report; and likewiſe Apollonius Molon, Poſſidonius, Lyſimachus and Appian term Moſes both a Magician and a Conjuror, whom Euſebius confuteth with many notable arguments: For Moſes differed as much from a Magician, as truth from falſhood, and piety from vanity; for in truth, he confounded all Magick, and made the world ſee, and the cunningeſt Magicians of the earth confeſs, That their own doings were but illuſions, and that his miracles where wrought by the finger of God. But that the poor old Witches knowledge reacheth thus far, (as Danaus affirmeth it doth) is untrue;Dan. in dialog. de ſortiariis. for their furtheſt fetches that I can comprehend, are but to fetch a pot of milk, &c. from their neighbours houſe, half a mile diſtant from them.

CHAP. XLI.

All Magical Arts confuted by an argument concerning Nero; what Cornelius Agrippa and Carolus Gallus have written thereof, and proved by experience.

SUrely Nero proved all theſe Magical Arts to be vain and fabulous lyes, and nothing but Coſenage and Knavery. He was a notable Prince, having gifts of nature enough to have conceived ſuch matters, treaſure enough to have imployed in the ſearch thereof, he made no conſcience therein, he had ſingular conferences thereabout, he offered, and would have given half his Kingdom to have learned thoſe things which he heard might be wrought by Magicians; he procured all the cunning Magicians in the world to come to Rome, he ſearched for books alſo, and all other things neceſſary for a Magician; and never could find any thing in it but Coſenage and Legierdemain. At length he met with one Tiridates, the great Magician,Tiridates the great Magician biddeth the Emperor Nero to a Banquet, &c. who having with him all his companions, and fellow Magicians, Witches, Conjurors and Coſeners, invited Nero to certain Magical Banquets and Exerciſes; Which when Nero required to learn, he (to hide his coſenage) anſwered that he would not, nor could not teach him, though he would have given him his Kingdom. The matter of his refuſal (I ſay) was, leaſt Nero ſhould eſpy the coſening devices thereof.Nero made laws againſt Conjurors and Conjuratons. Which when Nero conceived, and ſaw the ſame, and all the reſidue of that Art to be vain, lying and ridiculous, having only ſhadows of truth, and that their Arts were only venefical, he prohibited the ſame utterly, and made good and ſtrong laws againſt the uſe and practiſes thereof, as Pliny and others do report. It is marvel that any man can be ſo much abuſed, as to ſuppoſe that Satan may be commanded, compelled, or tyed to the power of man; as though the Devil would yield to man, beyond nature, that will not yield to God his Creator, according to the rules of Nature. And in ſo much as there be (as they confeſs) good Angels as well as bad, I would know why they call up the Angels of Hell, and not call down the Angels of Heaven.C. Agrip. lib. de vanitat. ſcient. But this they anſwer (as Agrippa ſaith) Good Angels (forſooth) do hardly appear, and the other are ready at hand. Here I may not omit to tell you how Cornelius Agrippa bewrayeth, detecteth, and defaceth this Art of Conjuration, who in his youth travelled into the bottom of all theſe Magical Sciences, and was not only a great Conjuror and Practiſer thereof, but alſo wrote cunningly De occulta Philoſophia. Howbeit afterwards in wiſer age, he recanteth his opinions, and lamenteth his follies in that behalf, and diſcovereth the impiety and vanities of Magicians, and Inchanters, which boaſt they can do Miracles; which action is now ceaſed (ſaith he) and he aſſigneth them a place with Jannes and Jambres, affirming, That this Art teacheth nothing but vain toyes for a ſhew. Carolus Gallus alſo ſaith, I have tryed oftentimes, by the Witches and Conjurers themſelves, [Page]that their Arts, (eſpecially thoſe which do conſiſt of Charms, Impoſſibilities, Conjurations, and Witchcrafts, whereof they were wont to boaſt) to be meer fooliſhneſs, doting lyes and dreams. I for my part can ſay as much, but I delight not to alleadge mine own proofs and authorities; for that mine adverſaries will ſay they are partial, and not indifferent.

CHAP. XLII.

Of Solomons Conjurations, and of the Opinion conceived of his cunning and practice therein.

IT is affirmed by ſundry Authors, that Solomon was the firſt inventer of thoſe Conjurations; and thereof Joſephus is the firſt reporter, who in his firſt Book De Judaeorum antiquitatibus, cap. 22. rehearſeth ſoberly this ſtory following; which Polydore Virgil, and many other repeat verbatim, in this wiſe, and ſeem to credit the fable, whereof there is ſcant a true word.

Solomon was the greateſt Philoſopher, and did, Philoſophize about all things, and had the full and perfect knowledge of all their properties: but he had that gift given from above to him, for the profit and health of mankind; which is effectual againſt Devils. He made alſo Inchantments wherewith diſeaſes are driven away; and left divers manners of Conjurations written, whereunto the Devils giving place are ſo driven away, Probatum eſt, upon a patient before witneſs; Ergo, no lye. that they never return. And this kind of healing is very common among my Country-men; for I ſaw a neighbour of mine, one Eleazer, that in the preſence of Veſpaſian and his Sons, and the reſt of the Souldiers, cured many that were poſſeſſed with Spirits. The manner and order of his cure was this. He did put unto the noſe of the poſſeſſed a Ring, under the ſeal whereof was incloſed a kind of root, whoſe vertue Solomon declared, and the ſavour thereof drew the Devil out at his noſe; ſo as down fell the man, and then Eleazer conjured the Devil to depart, and to return no more to him. In the mean time he made mention of Solomon, reciting incantations of Solomons own making. And then Eleazer being willing to ſhew the ſtanders by his cunning, and the wonderful efficacy of his Art, did ſet not far from thence, a Pot or Baſon full of Water, and commended the Devil that went out of the man, that by the overthrowing thereof, he would give a ſign to the beholders, that he had utterly forſaken and left the man. Which thing being done, none there doubted how great Solomons knowledge and wiſdom was. Wherein a juggling knack was produced, to confirm a cogging caſt of knavery or coſenage.

Another ſtory of Solomons Conjuration I find cited in the ſixt leſſon, read in the Church of Rome upon S. Margarets day, far more ridiculous than this. Alſo Peter Lombarb, Lib. 4. diſt. 14. Decret. aureum. diſt. 21. Rub. de exorciſt. Maſter of the Sentences, and Gratian his Brother, the Compiler of the Golden Decrees; and Durandus in his Rationale Divinorum, do all ſoberly affirm Solomons cunning in this behalf; and ſpecially this tale; to wit, That Solomon incloſed certain thouſand Devils in a brazen Bowl, and left it in a deep hole or lake, ſo as afterwards the Babylonians found it, and ſuppoſing there had been gold or ſilver therein, brake it, and out flew all the Devils, &c. And that this fable is of credit, you ſhall perceive, in that it is thought worthy to be read in the Romiſh Church,Lect 5. & 6. as parcel of their Divine Service. Look in the Leſſons of the day of S. Margaret the Virgin, and you ſhall find theſe words Verbatim; which I the rather recite, becauſe it ſerveth me for divers turns; to wit, for Solomons Conjurations; for the tale of the Brazen Veſſel, and for the Popes Conjurations, which extended both to Faith and Doctrin, and to ſhew of what credit their Religion is, that ſo ſhamefully is ſtained with lyes and fables.

CHAP. XLIII.

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Leſſons read in all Churches, where the Pope hath authority, on S. Margarets day, tranſlated into Engliſh, word for word.

HOly Margaret required of God,Lect. in die ſanctiſſimae Marg. ver. 5. that ſhe might have a conflict face to face with her ſecret enemy the Devil; and riſing from prayer, ſhe ſaw a terrible Dragon, that would have devoured her, but ſhe made the ſign of the Croſs, and the Dragon burſt in the midſt.

Afterwards, ſhe ſaw another man ſitting like a Niger,Lect. 6. having his hands bound faſt to his knees, ſhe taking him by the hair of the head, threw him to the ground, and ſet her foot on his head; and her prayers being made, a light ſhined from heaven into the priſon where ſhe was, and the Croſs of Chriſt was ſeen in Heaven, with a Dove ſitting thereon, who ſaid, Bleſſed art thou O Margaret, the gates of Paradiſe attend thy coming. Then ſhe giving thanks to God, ſaid to the Devil, Declare to me thy name. The Devil ſaid, Take away thy foot from my head, that I may be able to ſpeak, and tell thee: which being done, the Devil ſaid, I am Veltis,Look in the word Iiodoni, pag. 232. one of them whom Solomon ſhut in the Brazen Veſſel, and the Babylonians coming, and ſuppoſing there had been gold therein, brake the Veſſel, and then we flew out, ever ſince lying in wait to annoy the juſt. But ſeeing I have recited a part other ſtory, you ſhall alſo have the end thereof; for at the time of her execution this was her prayer following:

Grant therefore O Father, that whoſoever writeth, readeth, or heareth my paſſion, or maketh memorial of me, may deſerve pardon for all his ſins: whoſoever calleth on me, being at the point of death, deliver him out of the hands of his adverſaries. And I alſo require, O Lord, that whoſoever ſhall build a Church in the honour of me, or miniſtreth unto me any Candles For the Prieſts profit, I warrant you.of his juſt labour, let him obtain whatſoever he asketh for his health. Deliver all Women in travell that call upon me, from the danger thereof.

Her prayer ended, there were many great thunder-claps,This is common (they ſay) when a Witch or Conjuror dyeth. and a Dove came down from heaven, ſaying, Bleſſed art thou O Margaret the Spouſe of Chriſt: Such things as thou haſt asked, are granted unto thee; therefore come thou into everlaſting reſt, &c. Then the hangman (though ſhe did bid him) refuſed to cut off her head: to whom ſhe ſaid, Except thou do it, thou canſt have no part with me; and then lo he did it, &c. But ſithence I have been, and muſt be tedious, I thought good to refreſh my Reader with a lamentable ſtory, depending upon the matter precedent, reported by many grave Authors, word for word, in manner and form following.

CHAP. XLIV.

A delicate ſtory of a Lombard, who by S. Margarets example would needs fight with a real Devil.

THere was (after a Sermon made, wherein this Story of S. Margaret was recited, for in ſuch ſtuffe conſiſted not only their Service, but alſo their Sermons in the blind time of Popery;) there was, I ſay, a certain young man being a Lombard, whoſe ſimplicity was ſuch, as he had no reſpect unto the commodity of worldly things, but did altogether affect the ſalvation of his ſoul, who hearing how great S. Margarets triumph was,Kacozelia. began to conſider with himſelf, how full of ſleights the Devil was. And among other things thus he ſaid, O that God would ſuffer, that the Devil might fight with me hand to hand in viſible form! I would then ſurely in like manner overthrow him, and would fight with him till I had the victory. And therefore about the twelf hour [Page] he went out of the Town, and finding a convenient place where to pray, ſecretly kneeling on his knees, he prayed among other things, That God would ſuffer the Devil to appear unto him in viſible form, that according to the example of S. Margaret, he might overcome him in battell. And as he was in the midſt of his prayers, there came into that place a Woman with a hook in her hand, to gather certain herbs which grew there,Mutual error by means of ſudden ſight. who was dumb born. And when ſhe came into the place, and ſaw the young man among the herbs, on his knees, ſhe was afraid and waxed pale, and going back ſhe roared in ſuch ſort, as her voyce could not be underſtood, and with her head and fiſts made threatning ſignes unto him. The young man ſeeing ſuch an ill-favoured foul quean, that was for age decrepit and full of wrinkles, with a long body, lean of face, pale of colour, with ragged cloathes, crying very loud, and having a voyce not underſtandable, threatning him with the hook which ſhe carryed in her hand; he thought ſurely it had been no Woman, but a Devil appearing unto him in the ſhape of a Woman, and thought God had heard his prayers. For the which cauſes he fell upon her luſtily, and at length threw her down to the ground, ſaying, Art thou come thou curſed Devil, art thou come? No, no, thou ſhalt not overthrow me in viſible fight, whom thou haſt often overcome in viſible temptations.

And as he ſpake theſe words, he caught her by the hair, and drew her about, beating her ſometimes with his hands, ſometimes with his heels, and ſometimes with the hook ſo long, and wounded her ſo ſore, that he left her a dying. At the noiſe whereof, many people came running unto them, and ſeeing what was done, they apprehended the young man, and thruſt him into a vile priſon.S. Vincent raiſeth the dead woman to life. S. Vincent, by virtue of his holineſs, underſtanding all this matter, cauſed the body that ſeemed dead to be brought unto him, and thereupon (according to his manner) he laid his hand upon her, who immediately revived, and he called one of his Chaplains to hear her confeſſion. But they that were preſent, ſaid to the man of God, That it were altogether in vain ſo to do, for that ſhe had been from her nativity dumb, and could neither hear nor underſtand the Prieſt,S.Vincent maketh the dumb to ſpeak.neither could in words confeſs her ſins. Notwithſtanding, S. Vincent bad the Prieſt hear her Confeſſion, affirming, that ſhe ſhould very diſtinctly ſpeak all things unto him. And therefore, whatſoever the man of God commanded, the Prieſt did confidently accompliſh and obey; and as ſoon as the Prieſt approached unto her, to hear her Confeſſion, ſhe, whom all Cathalonia knew to be dumb born, ſpake and confeſſed her ſelf, pronouncing every word as diſtinctly, as though ſhe had never been dumb. After her Confeſſion, ſhe required the Euchariſt, and extream Unction to be miniſtred unto her, and at length ſhe commended her ſelf to God; and in the preſence of all that came to ſee that miracle, ſhe ſpak as long as ſhe had any breath in her body. The young man that killed her being ſaved from the gallows by S. Vincents means, and at his interceſſion, departed home into Italy. This ſtory laſt rehearſed is found in Speculo exemplorum, Diſt. 8. exepml. 17. ſerm. 59. cap. 20. and repeated alſo by Robert Carocul Biſhop of Aquinas, and many others, and preached publickly in the Church of Rome.

CHAP. XLV.

The Story of Saint Margaret proved to be both ridiculous and impious in every point.

FIrſt, that the ſtory of S. Margaret is a fable, may be proved by the incredible, impoſſible, fooliſh, impious, and blaſphemous matters contained therein, and by the ridiculous circumſtance thereof. Though it were cruelly done of her to beat the Devil, when his hands was bound; yet it was courteouſly done of her, to pull away her foot at his deſire. He could not ſpeak ſo long as ſhe trod on his head, and yet he ſaid, Tread off, that I may tell [Page]you what I am. She ſaw the Heavens open, and yet ſhe was in a cloſe Priſon. But her ſight was very clear, that could ſee a little Dove ſitting upon a Croſs ſo far off. For Heaven is higher than the Sun, and the Sun when it is neareſt to us, is 3966000. miles from us.Secundam Bord [...]num Corrigenſ Quae ſit. M [...]tth tract. 1. ſect. 77. And ſhe had a good pair of ears that could hear a Dove ſpeak ſo far off. And ſhe had good luck, that S. Peter, who (they ſay) is Porter, or elſe the Pope, who hath more doings than Peter, had ſuch before as to ſtay at the gates ſo long for her. Solomon provided no good place, neither took good order with his brazen bowl. I marvel how they eſcaped that let out the Devils. It is marvel alſo that they melted it not with their breath long before; for the Devils carry Hell and Hell fire about with them alwayes: in ſo much as (they ſay) they leave aſhes evermore where they ſtand.Pſellus de operatione Daemonam. Surely ſhe made in her Prayer an unreaſonable requeſt, but the date of her Patent is out; for I believe that whoſoever at this day ſhall burn a pound of good Candles before her, ſhall be never the better, but three pence the worſe. But now we may find in St. Margarets life, who it is that is Chriſts wife; whereby we are ſo much wiſer than we were before. But look in the life of S. Katherine, in the golden Legend, and you ſhall find that he was alſo marryed to S. Katherine, and that our Lady made the marriage, &c. An execellent authority for Bigamie. Here I will alſo cite another of their notable ſtories, or miracles of authority, and ſo leave ſhaming of them, or rather troubling you the Readers thereof. Neither would I have written theſe fables, but that they are authentick among the Papiſts, and that we that are Proteſtants may be ſatisfied, as well of Conjurors and Witches miracles, as of others; for the one is as groſs as the other.

CHAP. XLVI.

A pleaſant Miracle wrought by a Popiſh Prieſt.

WHat time the Waldenſes Hereſies began to ſpring,In ſpeculo exemplorum, diſt. 6. ex lib exemplorum, Caeſaris, exempi. 69. Memoramdum it is confeſſed in Popery that true Miracles cannot be joyned with falſe Doctrin; Ergo, neither Papiſt, Witch, nor Conjuror can work miracles. certain wicked men, being upheld and maintained by Diabolical vertue, ſhewed certain ſigns and wonders, whereby they ſtrengthened and confirmed their Hereſies, and perverted in Faith many faithful men; for they walked on the water and were not drowned. But a certain Catholick Prieſt ſeeing the ſame, and knowing that true ſigns could not be joyned with falſe doctrine, brought the body of our Lord, with the Pix, to the Water, where they ſhewed their power and vertue to the people, and ſaid, in the hearing of all that were preſent, I conjure thee O Devil, by him, whom I carry in my hands, that thou exerciſe not theſe great Viſions and Phantaſies by theſe men, to the drowning of this people. Notwithſtanding theſe words, when they walked ſtill on the water, as they did before, the Prieſt in a rage threw the body of our Lord, with the Pix, into the River, and by and by; ſo ſoon as the Sacrament touched the Element, the Phantaſie gave place to the Verity; and they being proved and made falſe, did ſink like lead to the bottom, and were drowned; the Pix with the Sacrament immediately was taken away by an Angel. The Prieſt ſeeing all theſe things, was very glad of the Miracle, but for the loſs of the Sacrament he was very penſive, paſſing away the whole night in tears and mourning: in the morning he found the Pix with the Sacrament upon the Altar.

CHAP. XLVII.

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The former Miracle confuted, with a ſtrange ſtory of St. Lucy.

HOw glad Sir John was now, it were folly for me to ſay. How would he have plagued the Devil that threw his God in the River to be drowned? But if other had had no more power to deſtroy the Waldenſes with Sword and Fire, than this Prieſt had to drown them with his conjuring Box and coſening Sacraments, there ſhould have been many a life ſaved. But I may not omit one fable, which is of authority, wherein though there be no Conjuration expreſſed, yet I warrant you there was coſenage both in the doing and telling thereof. Lact. in die ſanctae Luc. 7. & 8. You ſhall read in the leſſon on Saint Lucies dayes, that ſhe being condemned, could not be removed from the place with a teem of Oxen, neither could any fire burn her, inſomuch as one was fain to cut off her head with a Sword, and yet ſhe could ſpeak afterward as long as ſhe liſt. And this paſſeth all other miracles, except it be that which Bodin and M. Mal. recite out of Nider, of a Witch that could not be burned, till a ſcroll was taken away from where ſhe hid it, betwixt her skin and fleſh.

CHAP. XLVIII.

Of Viſions, Noiſes, Apparitions, and imagined Sounds, and of other Illuſions of wandering Souls, with a confutation thereof.

MAny through Melancholy do imagine, that they ſee or hear Viſions, Spirits, Ghoſts, ſtrange Noiſes, &c. as I have already proved before, at large. Many again through fear proceeding from a cowardly nature and complexion, or from an effeminate and fond bringing up, are timerous and afraid of Spirits, and bugs, &c. Some through imperfection of ſight alſo are afraid of their own ſhadows, and (as Ariſtotle ſaith) ſee themſelves ſometime as it were in a Glaſs. And ſome through weakneſs of body have ſuch imperfect imaginations. Drunken men alſo ſometimes ſuppoſe they ſee trees walk, &c. according to that which Solomon ſaith to the drunkards, Thine eyes ſhall ſee ſtrange viſions, and marvellous appearances.

Againſt the counterfeit viſions of Popiſh Prieſts, and other coſening devices.In all ages Monks and Prieſts have abuſed and bewitched the world with counterfeit Viſions; which proceeded through idleneſs, and reſtraint of marriage, whereby they grew hot and lecherous, and therefore deviſed ſuch means to compaſs and obtain their loves. And the ſimple people being then ſo ſuperſtitious, would never ſeem to miſtruſt, that ſuch holy men would make them Cuckholds, but forſook their beds in that caſe, and gave room to the Clergy. Item, little children have been ſo ſcared with their mothers maids, that they could never after endure to be in the dark alone, for fear of bugs. Many are deceived by Glaſſes through Art Perſpective. Many hearkening unto falſe reports, conceive and believe that which is nothing ſo. Many give credit to that which they read in Authors. But how many Stories and Books are written of walking Spirits and Souls of men, contrary to the Word of God, a reaſonable volum cannot contain. How common an opinion was it among the Papiſts, that all ſouls walked on the earth, after they departed from their bodies? In ſo much as it was in the time of Popery a uſual matter, to deſire ſick people on their deathbeds, to appear to them after their death, and to reveal their eſtate. The Fathers and ancient Doctors of the Church were too credulous herein, &c. Therefore no marvel though the common ſimple ſort of men, and leaſt of all, that women be deceived herein. God in times paſt did ſend down viſible Angels and Appearances to men; but now he doth not ſo. Through ignorance of late in Religion, it was thought that every Church-yard ſwarmed with ſouls and [Page] Spirits: but now the Word of God being more free, open, and known, thoſe conceits and illuſions are made more manifeſt and apparent; &c.

The Doctors, Councels, and Popes, which (they ſay) cannot err, have confirmed the walking, appearing, and raiſing of Souls. But where find they in Scriptures any ſuch doctrine; And who certified them, that thoſe appearances were true? Truly all they cannot bring to paſs, that the lyes which have been ſpread abroad herein, ſhould now begin to be true, though the Pope himſelf ſubſcribe, ſeal, and ſwear thereunto never ſo much. Where are the ſouls that ſwarmed in times paſt? Where are the Spirits? Who heareth their noiſes? Who ſeeth their Viſions? Where are the Souls that made ſuch moan for Trentals, whereby to be eaſed of the pains in Purgatory? Are they all gone into Italy, becauſe Maſſes are grown dear here in England? Mark well this illuſion, and ſee how contrary it is unto the Word of God. Conſider how all Papiſts believe this illuſion to be true, and how all Proteſtants are driven to ſay it is and was Popiſh illuſion. Where be the Spirits that wandered to have burial for their bodies? For many of thoſe walking Souls went about their buſineſs.This doctrine was not only preached, but alſo proved; note the particular inſtances following. Do you not think, that the Papiſts ſhew not themſelves godly Divines, to preach and teach the people ſuch doctrine; and to inſert into their Divine Service ſuch fables as are read in the Romiſh Church, all Scripture giving place thereto for the time? You ſhall ſee in the leſſons read there upon S. Stevens day, that Gamaliel Nicodemus his kinſman, and Abdias his ſon, with his friend S. Steven, appeared to a certain Prieſt, called Sir Lucian, requeſting him to remove their bodies, and to bury them, in ſome better place (for they had lien from the time of their death, until then, being in the reign of Honorius the Emperor; to wit, four hundred years buryed in the field of Gamaliel) who in that reſpect ſaid to Sir Lucian; Non mei ſolummodo cauſa ſolicitus ſum, ſed potius pro illis qui mecum ſunt; that is, I am not only careful for my ſelf, but chiefly for thoſe my friends that are with me. Whereby the whole courſe may be perceived to be a falſe practice, and a counterfeit viſion, or rather a lewd invention. For in Heaven mens ſouls remain not in ſorrow and care; neither ſtudy they there how to compaſs and get a worſhipful burial here in earth. If they did, they would not have foreſlowed it ſo long; Now therefore let us not ſuffer our ſelves to be abuſed any longer, either with Conjuring Prieſts, or Melancholical Witches; but be thankful to God that he hath delivered us from ſuch blindneſs and error.

CHAP. XLIX. Cardanus

Opinion of ſtrange Noiſes, how counterfeit Viſions grow to be credited; of Popiſh Appearances; of Pope Boniface.

CArdanus ſpeaking of Noiſes, among other things, ſaith thus;H. Card. lib. de var. rer. lib. 15. c. 92. a noiſe is heard in your houſe; it may be a Mouſe, a Cat, or a Dog among diſhes; it may be a counterfeit, or a theif indeed, or the fault may be in your ears. I could recite a great number of Tales, how men have even forſaken their houſes, becauſe of ſuch apparitions and noiſes: and all hath been by meer and rank knavery. And whereſoever you ſhall hear, that there is in the night ſeaſon ſuch rumbling and fearful noiſes, be you well aſſured that it is flat knavery, performed by ſome that ſeemeth moſt to complain, and is leaſt miſtruſted. And hereof there is a very Art, which for ſome reſpects I will not diſcover. The Devil ſeeketh dayly as well as nightly whom he may devour, and can do his feats as well by day as night, or elſe he is a young Devil, and a very bungler. But of all other coſeners, theſe Conjurers are in the higheſt degree, and are moſt worthy of death for their blaſphemous impiety. But that theſe Popiſh Viſions and Conjurations uſed as well by Papiſts, as by the Popes themſelves, were mere coſenages; and that the tales of the Popes recited by Bruno and Platina, of their [Page] magical devices,Pope Celeſtinus coſened of his Popedom by Pope Boniface. were but plain coſenages and knaveries, may appear by the Hiſtory of Bonifacius the eight, who uſed this kind of inchantment, to get away the Popedom from his predeceſſor Coeleſtinus. He counterfeited a voyce through a Cane-reed, as though it had come from Heaven, perſwading him to yield up his Authority of Popeſhip, and to inſtitute therein and Bonifacius, a worthy man: otherwiſe he threatned him with damnation, and therefore the fool yielded it up accordingly to the ſaid Bonifacius, An. 1264. of whom it was ſaid; He came in like a Fox, lived like a Woolf, and dyed like a Dog.

There be innumerable examples of ſuch Viſions, which when they are not detected, go for true ſtories: and therefore when it is anſwered that ſome are true tales, and ſome are falſe, until they be able to ſhew forth before your eyes one matter of truth,Viſions diſtinguiſhed. you may reply upon them with this diſtinction; to wit, viſions tryed are falſe viſions, undecided and untryed are true.

CHAP. L.

Of the noiſe or ſound of Eccho, of one that narrowly eſcaped drowning thereby, &c.

ALas! how many natural things are there ſo ſtrange, as to many ſeem miraculous;H. Card. lib. de ſubtilitat. 18. and how many counterfeit matters are there, that to the ſimple ſeem yet more wonderful! Cardane telleth of one Comanſis, who coming late to a Rivers ſide, not knowing where to paſs over, cryed out alowd for ſome body to ſhew him the Foord: who hearing an Eccho to anſwer according to his laſt word, ſuppoſing it to be a man that anſwered him and informed him of the way, he paſſed through a River, even there where was a deep whirlpool,Idem. ibid. ſo as he hardly eſcaped with his life; and told his friends, that the Devil had almoſt perſwaded him to drown himſelf. And in ſome places theſe noiſes of eccho are far more ſtrange than other, ſpecially at Ticinum in Italy, in the great hall, where it rendereth ſundry and manifold noiſes or voyces, which ſeem to end ſo lamentably, as it were a man that lay a dying: ſo as few can be perſwaded that it is the eccho, but a a Spirit that anſwereth.

Of Wincheſter noiſe.The noiſe at Wincheſter was ſaid to be a very miracle, and much wondering was there at it, about the year 1569. though indeed a meer natural noiſe ingendered of the wind, the concavity of the place, and other inſtrumental matters helping the ſound to ſeem ſtrange to the hearers; ſpecially to ſuch as would add new reports to the augmentation of the wonder.

CHAP. LI.

Of Theurgie, with a Confutation thereof; a Letter ſent to me concerning theſe matters.

THere is yet another Art profeſſed by theſe coſening Conjurors, which ſome fond Divines affirm to be more honeſt and lawful than Necromancy, which is called Theurgie; wherein they work by good Angels. Howbeit, their Ceremonies are altogether Papiſtical and Superſtitious, conſiſting in cleanlineſs partly of the mind, partly of the body, and partly of things about and belonging to the body; as in the skin, in the apparel, in the houſe, in the veſſel and houſholdſtuffe, in Oblations and Sacrifices; the cleanlineſs whereof they ſay, doth diſpoſe men to the contemplation of heavenly things. They cite theſe words of Eſay for their authority; to wit: Waſh your ſelves and be clean, &c. In ſo much as I have known divers ſuperſtitious perſons of good account, which uſually waſhed all their Apparel upon conceits ridiculouſly. For uncleanlineſs (they ſay) corrupteth the air, infecteth man, and chaſeth away clean [Page] ſprits. Hereunto belongeth the Art of Almadel, the Art of Paul, Appendents unto the ſuppoſed divine Art of Theurgie. the Art of Revelations, and the Art of Notary, But (as Agrippa ſaith) the more divine theſe Arts ſeem to the ignorant, the more damnable they be. But their falſe aſſertions, their preſumptions to work miracles, their characters, their ſtrange names, their diffuſe phraſes, their counterfeit holineſs, their Popiſh ceremonies, their fooliſh words mingled with impiety, their barbarous and unlearned order of conſtruction, their ſhameleſs practices, their paltery ſtuffe, their ſecret dealing, their beggarly life, their bargaining with fools, their coſening of the ſimple, their ſcope and drift for money, doth bewray all their Art to be counterfeit coſenage. And the more throughly to ſatisfie you herein, I thought good in this place to inſert a Letter, upon occaſion ſent unto me, by one which at this preſent time lieth as a priſoner condemned for this very matter in the Kings-bench, and reprieved by her Majeſties mercy, through the good mediation of a moſt noble and vertuous perſonage, whoſe honourable and godly diſpoſition at this time I will forbear to commend as I ought. The perſon truly that wrote this letter ſeemeth unto me a good body, well reformed, and penitent, nor expecting any gains at my hands, but rather fearing to ſpeak that which he knowetn further in this matter, leſt diſpleaſure might enſue and follow.

The Copy of a Letter ſent unto me R. S. by T. E. Maſter of Arts, and practiſer both of Phyſick, and alſo in times paſt, of certain vain Sciences; now condemned to die for the ſame: wherein he openeth the truth touching theſe deceits.

Maſter R. Scot,

according to your requeſt,Mark the ſum and ſcope of this Letter. I have drawn out certain abuſes worth the noting, touching the work you have in hand; things which I my ſelf have ſeen within theſe xxvi. years, among thoſe which were counted famous and skilful in thoſe Sciences. And becauſe the whole diſcourſe cannot be ſet down, without nominating certain perſons, of whom ſome are dead and ſome living, whoſe friends remain yet of great credit: in reſpect thereof, I knowing that mine Enemies do already in number exceed my friends; I have conſidered with my ſelf, that it is better for me to ſtay my hand, than to commit that to the world, which may increaſe my miſery more than relieve the ſame. Notwithſtanding, becauſe I am noted above a great many others to have had ſome dealings in thoſe vain Arts and wicked practices; I am therefore to ſignifie unto you, and I ſpeak it in the preſence of God, that among all thoſe famous and noted practiſers, that I have been converſant withall theſe xxvi. years, I could never ſee any matter of truth to be done in thoſe wicked Sciences, but only meer coſenings and illuſions. And they whom I thought to be moſt skilful therein, ſought to ſee ſome things at my hands, who had ſpent my time a dozen or fourteen years, to my great loſs and hindrance, and could never at any time ſee any one truth, nor ſparkle of truth therein. Yet at this preſent I ſtand worthily condemned for the ſame; for that contrary to my Princes Laws, and the Law of God, and alſo to mine own Conſcience, I did ſpend my time in ſuch vain and wicked ſtudies and practices: being made and remaining a ſpectacle for all others to receive warning by. The Lord grant I may be the laſt (I ſpeak it from my heart) and I wiſh it, not only in my native Countrey, but alſo through the whole face of the earth, ſpecially among Chriſtians. For mine own part, I lament my time loſt, and have repented me five years paſt: at which time I ſaw a Book, written in the old Saxon tongue,Sir John Malbornes Book detecting the devices of conjuration, &c. by one Sir John Malborn a Divine of Oxonford, three hundred years paſt, wherein he openeth all the illuſions and inventions of thoſe Arts and Sciences: a thing moſt worthy the noting. I left the Book with the Parſon of Slangham in Suſſex, where if you ſend for it in my name, yon may have it. You ſhall think, your labour well beſtowed, and it ſhall greatly further the good enterprize you have in hand, and there ſhall you ſee the whole Science throughly diſcuſſed, and all their illuſions and coſenages deciphered at large. Thus craving pardon at your hands for that I promiſed you, being very fearful, doubtful, and loth to ſet my hand or name under any thing that may be offenſive to the world, or hurtful to my ſelf, conſidering my [Page] caſe, except I had the better warrant from my L. of Leiceſter, who is my very good Lord, and by whom next under God (her Majeſtie only excepted) I have been preſerved; and therefore loth to do any thing that may offend his Lordſhip ears. And ſo I leave you Worſhip to the Lord keeping, who bring you and all your actions to good end and purpoſe, to Gods glory, and to the profit of all Chriſtians. From the Bench this 8. of March, 1582.

Your Worſhips poor and deſolate friend and ſervant, T.E.

I ſent for this Book of purpoſe, to the Parſon of Slangham, and procured his beſt friends, men of great worſhip and credit, to deal with him, that I might borrow it for a time. But ſuch is his folly and ſuperſtition, that although he confeſſed he had it, yet he would not lend it: albeit a friend of mine, being Knight of the Shire, would have given his word for the reſtitution of the ſame ſafe and ſound.

The Author his Concluſion.The concluſion therefore ſhall be this, whatſoever heretofore hath gone for currant, touching all theſe fallible Arts, whereof hitherto I have written in ample ſort, be now counted counterfeit, and therefore not to be allowed, no not by common ſenſe, much leſs by reaſon, which ſhould ſift ſuch cloaked and pretended practices, turning them out of their rags and patched clowts, that they may appear diſcovered, and ſhew themſelves in their nakedneſs. Which will be the end of every ſecret intent, privy purpoſe, hidden practice, and cloſe device, have they never ſuch ſhrowds and ſhelters for the time: and be they with never ſo much cautelouſneſs and ſubtil circumſpection clouded and ſhadowed, yet will they at length be manifeſtly detected by the light, according to that old rimed verſe.

Andreas Gartnerus Mariemontanus.

Quicquid nix celat, ſolis calor omne revelat.

Engliſhed by Abraham Fleming:

What thing ſoever Snow doth hide,

Heat of the Sun doth make it ſpide.

And according to the verdict of Chriſt, the true Nazarite, who never told untruth, but who is the ſubſtance and ground-work of truth it ſelf, ſaying, Nihil eſt tam occultum quod non ſit detegendum, Mat. 10.26. Mark. 4.22. Luk. 8.17. & 12.2. Nothing is ſo ſecret, but it ſhall be known and revealed.

BOOK XVI.

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CHAP. I.

A Concluſion, in manner of an Epilogue, repeating many of the former Abſurdities of Witchmongers Conciets, Confutation thereof, and of the Authority of James Sprenger, and Henry Inſtitor, Inquiſitors and Compilers of M. Mal.

HItherto you have had delivered unto you, that which I have conceived and gathered of this matter. In the ſubſtance and principal parts whereof I can ſee no difference among the Writers hereupon, of what Countrey, Condition, Eſtate, or Religion ſoever they be; but I find almoſt all of them to agree unconſtancy, fables, and impoſſibilities; ſcratching out of M. Mal. the ſubſtance of all their arguments: ſo as their Authors being diſapproved, they muſt coin new ſtuffe, or go to their Grandams maids to learn more old wives Tales, whereof this Art of Witchcraft is contrived. But you muſt know that James Sprenger, and Henry Inſtitor, whom I have bad occaſion to alledge many times, were co-partners in the compoſition of that profound and learned Book called Malleus Maleficarum, The compilers or markers of the Book called, A Mallet to brain Witches. and were the greateſt Doctors of that Art: out of whom I have gathered matter and abſurdity enough, to confound the opinions conceived of Witchcraft; although they were allowed Inquiſitors, and aſſigned by the Pope, with the authority and commendation of all the Doctors of the Univerſity of Collen, &c. to call before them, to impriſon, to condemn, and to execute Witches; and finally to ſeize and confiſcate their goods.

Theſe two Doctors, to maintain their credit, and to cover their injuries, have publiſhed thoſe ſame monſtrous lyes, which have abuſed all Chriſtendom, being ſpread abroad with ſuch authority, as it will be hard to ſuppreſs the credit to their Writings, be they never ſo ridiculous and falſe. Which although they maintain and ſtir up with their own praiſes; yet men are ſo bewitched, as to give credit unto them. For proof whereof I remember they write in one place of their ſaid Book,No marvel that they were ſo opinionative herein, for God gave them over unto ſtrong deluſions. that by reaſon of their ſevere proceedings againſt Witches, they ſuffered intolerable aſſaults, ſpecially in the night, many times finding Needles, ſticking in their Biggens, which were thither conveyed by Witches charms: and through their innocency and holineſs (they ſay) they were ever miraculouſly preſerved from hurt. Howbeit they affirm that they will not tell all, that might make to the manifeſtation of their holineſs: for then ſhould their own praiſe ſtink in their own mouths. And yet God knoweth their whole Book containeth nothing but ſtinking lyes and Popery. Which ground-work and foundation how weak and wavering it is, how unlike to continue, and how ſlenderly laid, a child may ſoon diſcern and perceive.

CHAP. II

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By what means the Common People have been made believe in the Miraculous Works of Witches; a definition of Witchcraft, and a deſcription thereof.

THe common people have been ſo aſſorted and bewitched, with whatſoever Poets have faigned of Witchcraft, either in earneſt, in jeſt, or elſe in deriſion; and with whatſoever lowd liers and coſeners for their pleaſures herein have invented, and with whatſoever tales they have heard from old doting women, or from their mothers maids, and with whatſoever the Grandfool their ghoſtly Father, or any other Morrow-Maſs Prieſt had informed them; and finally with whatſoever they have ſwallowed up through tract of time, or through their own timerous nature or ignorant conceit, concerning theſe matters of Hags and Witches: as they have ſo ſetled their opinion and credit thereupon, that they think it Hereſie to doubt in any part of the matter; ſpecially becauſe they find this word Witchcraft expreſſed in the Scriptures; which is as to defend praying to Saints, becauſe Sanctus, Sanctus, Sanctus is written, in Te Deum.

The definition or deſcription of Witchcraft.And now to come to the definition of Witchcraft, which hitherto I did defer and put off purpoſely, that you might perceive the true nature thereof, by the circumſtances, and therefore the rather to allow of the ſame, ſeeing the variety of other Writers. Witchcraft is in truth a coſening Art, wherein the Name of God is abuſed, prophaned, and blaſphemed, and his power attributed to a vile creature. In eſtimation of the vulgar people, it is a ſupernatural work, contrived between a corporal old Woman, and a ſpiritual Divel. The manner thereof is ſo ſecret,The formal cauſe. myſtical, and ſtrange, that to this day there hath never been any credible witneſs thereof. It is incomprehenſible to the wiſe, learned or faithful, a probable matter to children, fools, melancholick perſons and Papiſts. The trade is thought to be impious.The final cauſe. The effect and end thereof to be ſometimes evil, as when thereby Man or Beaſt, Graſs, Trees, or Corn, &c. is hurt; ſometimes good; as whereby ſick folks are healed, Theeves bewrayed, and true men come to their Goods,The material cauſe. &c. The matter and inſtruments wherewith it is accompliſhed, are words, charms, ſigns, images, characters, &c. The which words although any other creature do pronounce, in manner and form as they do, leaving out no circumſtance requiſite or uſual for that action, yet none is ſaid to have the grace or gift to perform the matter, except ſhe be a Witch, and ſo taken, either by her own conſent, or by others imputation.

CHAP. III.

Reaſons to prove that words and Characters are but Bables, and that Witches cannot do ſuch things as the multitude ſuppoſeth they can; their greateſt wonders proved trifles; of a young Gentleman coſened.

THat Words, Characters, Images, and ſuch other trinkets, which are thought ſo neceſſary Inſtruments for Witchcraft (as without the which no ſuch thing can be accompliſhed) are but bables deviſed by coſeners, to abuſe the people withal, I truſt I have ſufficiently proved. And the ſame may be further and more plainly perceived by theſe ſhort and compendious reaſons following.

A neceſſary ſequel.Firſt, In that the Turks and Infidels, in their Witchcraft, uſe both other words, and other characters than our Witches do, and alſo ſuch as are moſt contrary. In ſo much as, if ours be bad, in reaſon theirs ſhould be good. If their Witches can do any thing, ours can do nothing. For as our Witches are ſaid to renounce Chriſt, and deſpiſe his Sacraments; ſo do the other forſake Mahomet and his Laws, which is one large ſtept to Chriſtianity.

[Page]It is alſo to be thought, that all Witches are Coſeners; when Mother Bungie, Probatum eſt, by Mother Bungies confeſſion that all Witches are coſeners. a principal Witch, ſo reputed, tryed, and condemned of all men, and continuing in that exerciſe and eſtimation many years (having coſened and abuſed the whole Realm, in ſo much as there came to her, Witchmongers from all the furtheſt parts of the Land, ſhe being in divers Books ſet out with authority, regiſtred and chronicled by the name of the great Witch of Rocheſter, and reputed among all men for the chief ring-leader of all other Witches) by good proof is found to be a meer coſener; confeſſing in her death-bed freely, without compulſion or inforcement, that her cunning conſiſted only in deluding and deceiving the people: ſaving that ſhe had (towards the maintenance of her credit in that coſening trade) ſome ſight in Phyſick and Surgery, and the aſſiſtance of a friend of hers, called Heron, a profeſſor thereof. And this I know, partly of mine own knowledge, and partly by the teſtimony of her husband, and others of credit, to whom (I ſay) in her death-bed, and at ſundry other times ſhe proteſted theſe things; and alſo that ſhe never had indeed any material Spirit or Devil (as the voyce went) nor yet knew how to work any ſupernatural matter, as ſhe in her life time made men believe ſhe had and could do.

The like many be ſaid of one T. of Canterbury, whoſe name I will not literally diſcover, who wonderfully abuſed many in theſe parts, making them think he could tell where any thing loſt became, with divers other ſuch practices, whereby his fame was farr 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 Devil or Spirit, ſaving the Spirit of coſenage: and this did he (I ſay) proteſt before many of great honeſty, credit, and wiſdom, who can witneſs the ſame, and alſo gave him good commendations for his godly and honeſt end.

Again, who will maintain, that common Witchcrafts are not Coſenages, when the great and famous Witchcrafts, which had ſtoln credit not only from all the common people, but from men of great wiſdom and authority, are diſcovered to be beggerly ſleights of coſening varlots: Which otherwiſe might and would have remained a perpetual objection againſt me. Were there not J. Bodin. in the Preface before his Book of Daemonomania reporteth this by a Conjuring Prieſt late curate of Iſlington: he alſo ſheweth to what end; read the place you that underſtand Latine. three images of late years found in a dunghil, 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 perſon; (whoſe deſtruction was doubted to have been intended thereby) from all other the lewd practices and attempts of their enemies, I fear not, but they ſhall eaſily withſtand theſe and ſuch like devices, although they ſhould indeed be practiſed againſt them. But no doubt, if ſuch bables could have brought thoſe matters of miſchief to paſs, by the hands of Traitors, Witches, it Papiſts we ſhould long ſince have been deprived of the moſt excellent jewel and comfort that we enjoy in this world. Howbeit, I confeſs, that the fear, conceit, and doubt of ſuch miſchievous pretences may breed inconvenience to them that ſtand in aw of the ſame. And I wiſh, that even for ſuch practices, though they never can or do 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.Note this device of the waxen images found of late neer London. So it was that one old Coſenor wanting money, deviſed or rather practiſed (for it is a ſtale device) 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 yielding to that motion, ſatisfied this cunning mans demand of money. Which, becauſe he had it not preſently to disburſe, provided 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 coſenage, until he had buried them, as you have heard. But I omit to tell [Page] what ado was made hereof, and alſo what reports and lies were bruited; as what white Dogs and black Dogs there were ſeen in the night ſeaſon paſſing through the watch, maugre 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 powdred with doubt and deſpair. For inſtead of atcheiving his love, he would gladly have obtained his money. But becauſe he could by no means get either the one or the other (his money being in huckſters handling, and his ſute in no better forwardneſs) he revealed the whole matter, hoping by that means to recover his money; which he neither can yet get again, nor hath payed it where he borrowed. But till trial was had of his ſimplicity, or rather folly herein, he received ſome trouble himſelf hereabout, though now diſmiſſed.

CHAP. IV.

Of one that was ſo bewitched that he could read no Scriptures but Canonical, of a Divel that could ſpeak Latine, a proof that Witchcraft is flat Coſenage.

A ſtrange miracle, if it were true.HEre I may aptly inſert another miracle of importance, that happened within the compaſs of a childs remembrance, which may induce any reaſonable body to conceive, that theſe ſupernatural actions are but fables and coſenages. 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 Canonical Scriptures; but as for Apocrypha, he could read none: wherein a Gods Name conſiſted the miracle?There the hypocrite was over match for all his diſſembled gravity. But a leaf of Apocrypha being extraordinarily inſerted among the Canonical Scriptures, he read the ſame as Authentick; wherein his knavery was bewrayed. Another had a Devil, that anſwered men to all queſtions. Marry her Devil could underſtand no Latine, and ſo was ſhe (and by ſuch means all the reſt may be) bewrayed. Indeed our witching Writers ſay, that certain Devils ſpaek only the language of that Countrey where they are reſiant, as French, or Engliſh, &c.

Furthermore in my conceit, nothing proveth more apparently that Witchcraft is coſenage, and that Witches Inſtrument 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 Devils at Witches commandements: which they expound by miracles, although indeed meer trifles. Whereof they conceive amiſs, being overtaken with credulity.

CHAP. V.

Of the Divination of 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 their coſenages; of the Devils transformations of Ferrum candens, &c.

Heming. in lib. de ſuperſt. magicis.TO paſs over all the fables, which are vouched by the Popiſh Doctors, you ſhall hear the words of N. Heminguis, whoſe zeal and learning otherwiſe I might juſtly commend: howbeit I am ſorry and aſhamed to ſee his ignorance and folly in this behalf. Neither would I have bewrayed it, but that he himſelf, among other abſurdities concerning the maintenance of Witches Omnipotency, hath publiſhed it to his great diſcredit. Popiſh Prieſts (ſaith he) as the Chaldaeans uſed the Divination by Sive and Sheers for the detection of theft, do practice with a Pſalter and a Key faſtened upon the 49. Pſalm, to diſcover a Thief, and when the names of the ſuſpected perſons are orderly put into [Page] the Pipe of the Key, at the reading of theſe words of the Pſalm [If thou ſuweſt a Theef, thou didſt conſent unto him] the Book will wagge and fall out of the fingers of them that hold it, and he whoſe name remaineth in the Key muſt be the theef. Hereupon Hemingius inferreth, that although conjuring Prieſts and Witches bring not this to paſs by the abſolute words of the Pſalm,The greateſt Clarks are not the wiſeſt men. which tend to a far other ſcope; yet Satan doth nimbly, with his inviſible hand, give ſuch a twitch to the Book, as alſo in the other caſe, to the Sive and the Sheers, that down falls the Book and Key, Sive and Sheers, upſtarts the Theef, and away runneth the Devil laughing, &c.

But alas, Hemingius is deceived, as not perceiving the conceit, or rather the deceit thereof. For where he ſuppoſeth thoſe actions to be miraculous, and done by a Devil, they are in truth meer bables wherein conſiſteth not ſo much as Legierdemain. For every Carter may conceive the ſleight hereof;A natural reaſon of the former knack. becauſe the Book and Key, Sive and Sheers, being ſtayed up in that order, by natural courſe of neceſſity muſt within that ſpace (by means of the air, and the pulſe beating at the ſingers end) turn and fall down. Which experience being known to the Witch and Conjuror, ſhe or he do form and frame their propheſſe accordingly; as whoſoever maketh proof thereof ſhall manifeſtly perceive it. By this art, practice, or experience, you ſhall know what it is a clock, if you hold between your finger and your thumb a thred of ſix or ſeven inches long, unto the other end whereof is tyed a gold Ring, or ſome ſuch like thing; in ſuch ſort as upon the beating of your Pul [...], and the moving of the Ring, the ſame may ſtrike upon either ſide of a Goblet or Glaſs. Theſe things are (I confeſs) Witchcraft, becauſe the effect or event proceedeth not of that cauſe which ſuch coſeners ſay, and others believe they do. As when they lay a medicine for the Ague, &c. to a childs wriſts, they alſo pronounce certain words or charms, by vertue whereof (they ſay) the child is healed; whereas indeed the medicine only doth the feat. And this is alſo a ſilly Jugglers knack, which wanteth legier demain, whom you ſhall ſee to thruſt a pin, or ſmall knife, through the head and brain of a Chicken or Pullet, and with certain myſtical words ſeem to cure him; whereas, though no ſuch words were ſpoken, the Chicken would live, and do well enough, as experience teacheth and declareth.

Again, When ſuch as have maintained the Art and Profeſſion of Conjuring, and have written thereupon moſt cunningly, have publiſhed recantations, and confeſſed the deceits thereof, as Cornelius Agrippa did, why ſhould we defend it? Alſo, when Heathen Princes, of great renown, authority and learning,C. Agrip. in lib. de vanit ſcicut. & in epiſtola ante librum de occult. Philoſophia. Plin. lib natural. hiſt. 30. c. 1. Pet. Mart. in locis communibus. have ſearched with much induſtry and charge, the knowledge and ſecrecy of Conjuration and Witchcraft, and finally found by experience all to be falſe and vain that is reported of them, as Nero, Julianus Apoſtata, and Valence did; why ſhould we ſeek for further trial, to prove Witchcraft and Conjuration to be coſenage?

Alſo, when the miracles imputed unto them, exceed in quantity, quality and number, all the miracles that Chriſt wrought here upon earth, for the eſtabliſhing of his Goſpel, for the confirmation of our faith, and for the advancement of his glorious Name; what good Chriſtian will believe them to be true? And when Chriſt himſelf ſaith; The works that I do, no man elſe can accompliſh; why ſhould we think that a fooliſh old Woman can do them all, and many more?

Alſo, when Chriſt knew not theſe Witches, nor ſpake one word of them in all time of his being here upon earth, having ſuch neceſſary occaſion (if at leaſt wiſe they with their familiars could do as he did by the Spirit of God, as is conſtantly affirmed) why ſhould we ſuppoſe that they can do as they ſay, but rather that they are deceivers? When they are fain to ſay, that Witches wrought not in that Art, all thoſe thirty three years that Chriſt lived, and that there were none in Jobs time, and that the coſening Oracles are now ceaſed; who ſeeth not they are witleſs, and madde fools that maintain it? When all the miſchiefs are accompliſhed by poyſons and natural means, which they affirm to [Page] be brought to paſs by words,Note that during all Chriſts time upon earth, which was 33. years, Witches were put to ſilence, &c. it manifeſteth to the world their coſenage. When all the places of Scripture, which Witchmongers allow for the proof of ſuch Witches, are proved to make nothing for their purpoſe, their own fables and lies deſerve ſmall credit. When one of the chief points in controverſie; to wit, execution of Witches, is grounded upon a falſe tranſlation; namely, You ſhall not ſuffer a Witch to live, (which is in Latine Veneficam non retinelitis in vita) where the word in every mans ear ſoundeth to be a Poyſoner, rather than a worker of Miracles, and ſo interpreted by the ſeventy Interpreters, Joſephus, and almoſt all the Rabbins which were Hebrews born: Why ſhould any of their Interpretations or Allegations be truſted, or well accounted of? When working of Miracles is ceaſed, and the gift of Propheſie alſo; ſo as the godly through invocation of the Holy Spirit, cannot perform ſuch wonderful things, as theſe Witches and Conjurors by the invocation of Devils and wicked Spirits undertake, and are ſaid to do; what man that knoweth and honoureth God, will be ſo infatuate as to believe theſe lies, and ſo prefer the power of Witches and Devils, before the godly indued with God Holy Spirit? When many printed Books are publiſhed, even with Authority, in confirmation of ſuch Miracles wrought by thoſe coſeners, for the detection of Witchcraft; and in fine, all is not only found falſe, and to have been accompliſhed by coſenage, but that there hath been therein a ſet purpoſe to defame honeſt Matrons, as to make them be thought to be Witches: why ſhould we believe Bodin, M. Mal. &c in their coſening tales and fables? When they ſay, that Witches can flie in the air, and come [...]n at a little coan, or a hole in a Glaſs-window, and ſteal away ſucking Children, and hurt their Mothers; and yet when they are brought into Priſon, they cannot eſcape out of the grate, which is far bigger; who will not condemn ſuch accuſations or confeſſions to be frivolous, &c? When (if their aſſertions were true) concerning the Devils uſual taking of ſhapes,But Chriſts argument was undoubted; Ergo, &c. and walking, talking, conferring, hurting, and all manner of dealing with mortal creatures, Chriſts argument to Thomas had been weak and eaſily anſwered; yea the one half, or all the whole world might be inhabited by Devils; every poor mans houſe might be hired over his head by a Devil, he might take the ſhape and favour of an honeſt woman, and play the Witch; or of an honeſt man, and play the Thief; and ſo bring them both, or whom he liſt to the gallows: who ſeeth not the vanity of ſuch aſſertions? For then the Devil might, in the likeneſs of an honeſt man commit any criminal offence; as Lavater in his nineteenth Chapter Do ſpectris, reporteth of a grave wiſe Magiſtrate in the Territory of Tigurie, who affirmed, That as he and his ſervant went through certain paſtures, he eſpyed in the morning, the Devil in likeneſs of one whom he knew very well,I marvel for what purpoſe that Magiſtrate went to that fellows houſe. Albertus Crantzius in lib. 4. mertopolis. cap. 4 wickedly dealing with a Mare. Upon the ſight whereof he immediately went to that fellows houſe, and certainly learned there, that the ſame perſon went not out of his chamber that day. And if he had not wiſely bolted out the matter, the good honeſt man (ſaith he) had ſurely been caſt into Priſon, and put on the rack, &c.

The like ſtory we read of one Canegunda, wife to Henry the ſecond Emperor of that name, in whoſe Chamber the Devil (in the likeneſs of a young man, with whom ſhe was ſuſpected to be too familiar in Court) was often ſeen coming in and out. Howbeit ſhe was purged by the tryal Candentis Ferri, and proved innocent;Prov. 6.27, 28. for ſhe went upon glowing iron unhurt, &c. And yet Solomon ſaith, May a man carry fire in his boſom, and his clothes not be burned? Or can a man go upon coals, and his feet net be ſcorched? And thus might the Devil get him up into the Pulpit, and ſpread Hereſies, as I doubt not but he doth in the mouth of wicked Preachers, though not ſo groſſely as is imagined and reported by the Papiſt and Witchmongers. And becauſe it ſhall not be ſaid that I belie them, I will cite a ſtory credibly reported by their chiefeſt Doctors, namely, James Sprenger, and Henry Inſtitor, Mal malef. par. 2. quaeſt. 1. cap. 9. who ſay as followeth, even word for word.

CHAP. VI.

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How the Devil preached good Doctrin in the ſhape of a Prieſt, how he was diſcovered, and that it is a ſhame (after Confutation of the greater Witchcrafts) for any man to give credit to the leſſer points thereof.

ON a time the Devil went up into a Pulpit, and there made a very Catholick Sermon: but a holy Prieſt coming to the good ſpeed, by his holineſs perceived that it was the Devil. So he gave good ear unto him,He ſhould rather have asked who gave him Orders and Licence to Preach. but could find no fault with his Doctrin. And therefore ſo ſoon as the Sermon was done, he called the Devil unto him, demanding the cauſe of his ſincere preaching; who anſwered: Behold, I ſpeak the truth, knowing that while men be hearers of the Word, and not followers, God is the more offended, and my Kingdom the more inlarged. And this was the ſtrangeſt device (I think) that ever any Devil uſed: for the Apoſtles themſelves could have done no more. Again, when with all their familiars, their Ointments, &c. whereby they ride Inviſibly, nor with all their charms, they can neither convey themſelves from the hands of ſuch as lay wait for them; nor can get out of Priſon, that otherwiſe can go in and out at a Mouſe-hole; nor finally cap ſave themſelves from the gallows, that can tranſubſtantiate their own and other bodies into Flies or Fleas, &c. who ſeeth not, that either they lie, or are belyed in their miracles? when they are ſaid to transfer their neighbours Corn into their own ground, and yet are perpetual beggers, and cannot inrich themſelves, either with Money or otherwiſe: who is ſo fooliſh as to remain longer in doubt of their ſupernatural power? When never any yet from the beginning of the world till this day, hath openly ſhewed any other trick, conceit, or cunning point of Witchcraft, than Legierdemain or coſenage, who will tarry any longer for further tryal? when both the common Law and alſo the injunctions do condemn propheſying, and likewiſe falſe miracles, and ſuch as believe them in theſe days, who will not be afraid to give credit to thoſe knaveries? When hereby they make the Devil to be a God that heareth the Prayers, and underſtandeth the minds of men: who will not be aſhamed, being a Chriſtian, to be ſo abuſed by them? When they that do write moſt frankly of theſe matters, except lying Sprenger and Inſtitor, have never ſeen any thing herein; inſomuch that the moſt credible proof that Bodin bringeth of his wonderful tales of Witchcraft,Joan. Bodin. is the report of his Hoſt at an Alehouſe where he baited: who will give further ear unto theſe incredible fables? When in all the New-Teſtament, we are not warned of theſe bodily appearances of Devils, as we are of his other ſubtilties, &c. who will be afraid of their bugs? When no ſuch bargain is mentioned in the Scriptures, why ſhould we believe ſo incredible and impoſſible Covenants,Yet many that bear the ſhew of honeſt men are very credulous herein. being the ground of all Witchmongers Religion, without the which they have no probability in the reſt of their fooliſh aſſertions? When as, if any honeſt mans conſcience be appealed unto, he muſt confeſs he never ſaw tryal of ſuch Witchcraft or Conjuration to take effect, as is now ſo certainly affirmed: what Conſcience can condemn poor ſouls that are accuſed wrongfully, or believe them that take upon them impiouſly to do or work thoſe impoſſible things? When the whoſe courſe of the Scripture is utterly tepugnant to theſe impoſſible opinions, ſaving a few ſentences, which nevertheleſs rightly underſtood, releive them nothing at all: who will be ſeduced by their fond arguments? When as now that men have ſpied the knavary of Oracles, and ſuch pelf, and that there is not one Oracle in the world remaining; who cannot perceive that all the reſidue heretofore of thoſe devices, have been coſenages, knaveries, and lyes? When the power of God is ſo impudently transferred to a baſe creature, what good Chriſtian can abide to yield unto ſuch miracles wrought by fools? When the old women accuſed of Witchcraft, are utterly inſenſible, and unable to ſay for themſelves; and much leſs to bring ſuch matters to paſs, as they are accuſed [Page] of: who will not lament to ſee we extremity uſed againſt them? When the fooliſher ſort of people are always moſt miſtruſtful of hurt by Witchcraft, and the ſimpleſt and dotingeſt people miſtruſted to do the hurt: what wiſe man will not conceive all to be but folly? When it were an eaſie matter for the Devil, if he can do as they affirm, to give them great ſtore of money, and make them rich,Witches are commonly very Beggers. and doth it not; being a thing which would procure him more Diſciples than any other thing in the world; the wiſe muſt needs condemn the Devil of folly, and the Witches of peeviſhneſs, that take ſuch pains, and give their ſouls to Devil to be tormented in Hell fire, and their bodies to the Hangmen to be truſſed on the Gallows, for nichels in a bag.

CHAP. VII.

A concluſion againſt Witchcraft, in manner and form of an Induction.

A general concluſion againſt them whom the ſubject of this Book concerneth.BY this time all kentiſh-men know (a few fools excepted) that Robin-Goodfellow is a Knave. All wiſemen underſtand that Witches miraculous enterpriſes, being contrary to nature, probability and reaſon, are void of truth or poſſibility. All Proteſtants perceive, that Popiſh Charms, Conjuration, Execrations, and Benedictions are not effectual, but be toys and devices only to keep the people blinde, and to inrich the Clergy. All Chriſtians ſee, that to confeſs Witches do as they ſay, were to attribute to a Creature the power of the Creator. All children well brought up conceive and ſpie, or at the leaſt are taught, that Juglers Miracles do conſiſt of Legierdemain and Confederacy. The very Heathen people are driven to confeſs, that there can be no ſuch conference between a ſpiritual Devil and a corporal Witch, as is ſuppoſed; for no doubt, all the Heathen would then have every one his familiar Devil; for they, would make no Conſcience to acquaint themſelves with a Devil, that are not acquainted with God.

I have dealt, and conferred with many (marry I muſt confeſs Papiſts for the moſt part) that maintain every point of theſe abſurdities. And ſurely I allow better of their judgments, than of others, unto whom ſome part of theſe coſenages are diſcovered and ſeen: and yet concerning the reſidue, they remain as they were before, ſpecially being ſatisfied in the higheſt and greateſt parts of conjuring and coſening; to wit, in Popery, and yet will be abuſed with beggerly Jugling and Witchcraft.

CHAP. VIII.

Of Natural Witchcraft or Faſcination.

But becauſe I am loth to oppoſe my ſelf againſt all the Writers herein, or altogether to diſcredit their ſtories, or wholly to deface their reports, touching the effects of Faſcination or Witchcraft; I will how ſet down certain parts thereof, which although I my ſelf cannot admit, without ſome doubts, difficulties and exceptions, yet will I give free liberty to others to believe them, if they liſt; for that they do not directly oppugn my purpoſe.

Many great and grave Authors write, and many fond Writers alſo affirm, that there are certain families In Africa, [...] adorus. [...], &c. [...] [...]dinus. [...] Malef. which with their voices bewitch whatſoever they praiſe, Inſomuch as, if they commend either, Plant, Corn, Infant, Horſe, or any other Beaſt, the ſame preſently withereth, decayeth and dyeth. This myſtery of Witchraft is not unknown or neglected of out Witchmongers, and ſuperſtitious fools here in Europe. But to ſhew you examples neer home here in England, as though our voyce had the like operation; you ſhall not hear a Butcher of Horſe-courſer cheapen a Bullock or a Jade, but if he [Page] buy him not, he ſaith, God ſave him; if he do forget it, and the Horſe or Bullock chance to dye, the fault is imputed to the chapman. Certainly the ſentence is godly, if it do proceed from a faithful and godly mind; but if it be ſpoken as a ſuperſtitious charm, by thoſe words and ſyllables to compound with the faſcination and miſadventure of unfortunate words, the phraſe is wicked and ſuperſtitious, though there were farr greater ſhew of godlineſs than appeareth therein

CHAP. IX.

Of Inchanting or Bewitching Eyes.

MAny Writers agree with Virgil & Theocritus in the effect of bewitching eyes, affirming that in Scythia there are women called Bithiae, With the like porperty, were the old Illyric [...] people indued, if we will credit the words of Sabinus grounded upon the report of Aul. Gell. having two bals or rather blacks in the apple of their eyes. And as Didymus, reporteth, ſome have in the one eye two ſuch bals, and in the other the image of a Horſe. Theſe (forſooth) with their angry looks do bewitch and hurt not only young Lambs, but young Children. There be other that retain ſuch venom in their Eyes, and ſend it forth by beams and ſtreams ſo violently, that therewith they annoy not only them with whom they are converſant continually; but alſo all other whoſe company they frequent, of what age, ſtrength or complexion ſoever they be, as Cicero, Plutarch, Philarchus, and many others give out in their writings.

This Faſcination (ſaith John Baptiſta Porta Neapolitanus) though it begin by touching or breathing, is alwayes accompliſhed and finiſhed by the Eye,J. Bap. Neapol. in lib. de naturali magia. as an extermination or expulſion of the Spirits through the Eyes, approaching to the heart of the bewitched, and infecting the ſame, &c. Whereby is cometh to paſs, that a child, or a young man endued with a clear, whole, ſubtil and ſweet blood, yieldeth the like ſpirits, breath, and vapours ſpringing from the purer blood of the heart. And the lighteſt and fineſt ſpirits, aſcending into the higheſt parts of the head, do fall into the Eyes, and ſo are from thence ſent forth, as being of all other parts of the body the moſt clear, and fulleſt of veins and pores, and with the very ſpirit or vapour proceeding thence, is conveyed out as it were by beams and ſtreams a certain fiery force; whereof he that beholdeth ſore Eyes ſhall have good experience. For the poyſon and diſeaſe in the Eye infecteth the air next unto it, and the ſame proceedeth further,This is held of ſome for truth. carrying with it the vapour and infection of the corrupted blood, with the contagion whereof the Eyes of the beholders are moſt apt to be infected. By this ſame means it is thought that the Cockatrice depriveth the life, and a Wolf taketh away the voyce of ſuch as they ſuddenly meet withal and beholds.

Old women, in whom the ordinary courſe of nature faileth in the office of purging their natural monthly humors, ſhew alſo ſome proof hereof. For (as the ſaid J. B.P.N. reporteth, alledging Ariſtotle for his Author) they leave in a Looking-glaſs a certain froth, by means of the groſs vapours proceeding out of their Eyes, which cometh ſo to paſs, becauſe thoſe vapours or ſpirits, which ſo abundantly come from their Eyes, cannot pierce and enter into the Glaſs, which is hard and without pores, and therefore reſiſteth: but the beams which are carryed in the chariot of conveyance of the ſpirits, from the Eyes of one body to another,Non eſt in ſpeculo res [...]uae ſpeculntur in illo. do pierce to the inward parts, and there breed infection, whileſt they ſearch and ſeek for their proper region. And as theſe beams and vapours do proceed from the heart of the one, ſo are they turned into blood about the heart of the other, which blood diſagreeing with the nature of the bewitched party, infeebleth the reſt of his body, and maketh him ſick; the contagion whereof ſo long continueth as the diſtempered blood hath force in the members. And becauſe the infection is of blood, the feaver or ſickneſs will be continual; whereas if it were of choler, or flegm, it would be intermittent or alterable.

CHAP. X.

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Of Natural Witchcraft for Love, &c.

Neſcio quis oculús teneros mihi faſcinat agnos, ſaith Virgil; and thus Engliſhed by Abraaham Fleming. I wote not I What witching eye, Doth uſe to hint My tender Lamb Sucking their Dam [...] And them inc [...]nt.BUt as there is Faſcination and Witchcraft by malicious and angry eyes unto diſpleaſure; ſo are there witching Aſpects, tending contrariwiſe to Love, or at the leaſt, to the procuring of good will and liking. For if the Faſcination or Witchcraft be brought to paſs or provoked by the deſire, by the wiſhing and coveting any beautiful ſhape or favour, the venom is ſtrained through the eyes, though it be from a far, and the imagination of a beautiful form reſteth in the heart of the Lover, and kindleth the fire where it is afflicted. And becauſe the moſt delicate, ſweet, and tender blood of the beloved doth there wander, his countenance is there repreſented ſhining in his own blood and cannot there be quiet; and is ſo haled from thence, that the blood 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 unda eſt ſaucia amore,

Namque omnes plerunque cadunt in vulnus, & illam

Emicat in patem ſanguis, unde icimur ictu;

Et ſi comminus eſt, os tum ruber occupat humor.

Engliſhed by Abraham Fleming,

And to that body 'tis 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 blood doth flee

From whence with ſtroke we ſtricken bee;

If hard at hand, and near in place,

Then ruddy 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 tediouſneſs, and for ſpeedier paſſage to that which remaineth, I will break off this preſent Treatiſe. And now ſomewhat ſhall be ſaid concerning Devils and Spirits in the diſcourſe following.

The Contents of the Chapters in the Sixteen Fore-going BOOKS.

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BOOK I.

CHAP. I. AN Impeachment of Witches power in Meteors and Elementary Bodies, tending to the rebuke of ſuch as attribute too much unto them. Page. 1

CHAP. II. The inconvenience growing by mens credulity herein, with a reproof of ſome Church-men, which are inclined to the common conceived opinion of Witches omnipotency, and a familiar example thereof. Page. 3

CHAP. III. Who they be that are called Witches, with a manifeſt declaration of the cauſe that moveth men ſo commonly to think, and Witches themſelves to believe that they can hurt Children, Cattel, &c. with words and imaginnations: and of coſening Witches. Page. 4.

CHAP. IV. What miraculous actions are imputed to Witches by Witchmongers, Papiſts, and Poets, Page. 5

CHAP. V. A Confutation of the common conceived opinion of Witches and Witchcraft, and how deteſtable a ſin it is to repair to them for counſel or help in time of affliction. Page. 7

CHAP. VI. A further confutation of Witches miraculous and omnipotent power, by invincible Reaſons and Authorities, with diſſwaſions from ſuch fond credulity. ibid.

CHAP. VII. By what means the name of Witches becometh ſo famous, and how diversſly people be opinioned concerning them and their actions. Page. 8

CHAP. VIII. Cauſes that move as well Witches themſelves, as others, to think that they can work impoſſibilities, with anſwers to certain objections: where alſo their puniſhment by law is touched. Page. 9

CHAP. IX. A concluſion of the firſt Book, wherein is foreſhewed the tyrannical cruelty of Witchmongers and Inquiſitors, with a requeſt to the Reader to peruſe the ſame. Page. 10

BOOK II.

CHAP. I. WHat Teſtimonies and Witneſſes are allowed to give evidence againſt reputed Witches, by the report and allowance of the Inquiſitors themſelves, and ſuch as are ſpecial writers herein. Page. 11

CHAP. II. The order of Examination of Witches by the Inquiſitors. ibid.

CHAP. III. Matters of evidence againſt Witches. Page. 13

CHAP. IV. Confeſſions of Witches, whereby they are condemned. Page. 14

CHAP. V. Preſumptions, whereby Witches are condemned. ibid.

CHAP. VI. Particular Interrogatories uſed by the Inquiſitors againſt Witches. Page. 15

CHAP. VII. The Inquiſitors tryal of Weeping by Conjuration. Page. 16

CHAP. VIII. Certain cautions againſt Witches, and of their tortures to procure Confeſſion. ibid.

CHAP. IX. The fifteen Crimes laid to the charge of Witches, by Witchmongers, ſpecially by Bodin, in Demonomania. Page. 18

CHAP. X. A Confutation of the former ſurmiſed Crimes patched together by Bodin, and the only way to eſcape the Inquiſitors hands. Page. 19

CHAP. XI. The Opinion of Cornelius Agrippa concerning Witches, of his pleading for a poor woman accuſed of Witchcraft, and how he convinced the Inquiſitors. Page. 20

CHAP. XII. What the fear of death and feeling of torments may force one to do, and that it is no marvel though Witches condemn themſelves by their own Confeſſions ſo tyrannically extorted. Page. 21

BOOK III.

CHAP. I. The Witches bargain with the Devil, according to M. Mal. Bodin, Nider, Daneus, Pſellus, Eraſtus, Hemingius, Cumanus, Aquinas, Bartholomeus, ſpineus, &c. Page 22

CHAP. II. The order of the Witches homage done (as it is written by lewd Inquiſitors and peeviſh [Page] Witchmongers) to the Devil in perſon: of their Songs and Dances, and namely of Lavolta, and of other Ceremonies, alſo of their Excourſes. Page. 23

CHAP. III. How Witches are ſummoned to appear before the Devil, of their riding in the air, of their accompts, of their conference with the Devil, of his ſupplies, and their conference, of their farewell and ſacrifices, according to Daneus, Pſellus, &c. Page. 24

CHAP. IV. That there can no real league be made with the Devil the firſt Author of the league, and the weak proofs of the Adverſaries for the ſame. ibid.

CHAP. V. Of the private league, a notable table of Bodin concerning a French Lady, with a confutation. Page. 25

CHAP. VI. A Diſproof of their Aſſemblies, and of their Bargain. Page. 26

CHAP. VII. A Confutation of the Objection concerning Witches Confeſſion. Page. 27

CHAP. VIII. What folly it were for Witches to enter into ſuch deſperate peril, and to endure ſuch intolerable torments for no gain or commodity, and how it comes to paſs that Witches are overthrown by their Confeſſions. Page. 28

CHAP. IX. How Melancholy abuſeth old women, and of the effects thereof by ſundry examples. Page. 29

CHAP. X. That voluntary Confeſſion may be untruly made, to the undoing of the Confeſſors, and of the ſtrange operation of Melancholy, proved by a familiar and late example. Page. 30

CHAP. XI. The ſtrange and divers effects of Melancholy, and how the ſame humor abounding in Witches, or rather old women, filleth them full of marvellous imaginations, and that their Confeſſions are not to be credited. Page. 31

CHAP. XII. A Confutation of Witches Confeſſions, eſpecially concerning the League. Page. 32

CHAP. XIII. A Confutation of Witches Confeſſions, concerning making of Tempeſts and Rain; of the natural cauſe of Rain, and that Witches or Devils have no power to do ſuch things. Page. 33

CHAP. XIV. What would enſue, if Witches Confeſſions or Witchmongers opinions were true, concerning the effects of Witchcraft, Inchantments, &c. Page. 34

CHAP. XV. Examples of foreign Nations, who in their Wars uſed the aſſiſtance of Witches; of Eybiting Witches in Ireland, of two Archers that ſhot with Familiars. Page. 35

CHAP. XVI. Authors condemning the fantaſtical Confeſſions of Witches, and how a Popiſh Doctor taketh upon him to diſprove the ſame. Page. 36

CHAP. XVII. Witchmongers Reaſons to prove that Witches can work Wonders; Bodin's tale of a Friſeland Prieſt tranſported, that imaginations proceeding of Melancholy do cauſe illuſions. Page. 37

CHAP. XVIII. That the Confeſſion of Witches is inſufficient in civil and common Law to take away life. What the ſounder Divines, and Decrees of Councels determin in this caſe. ibid.

CHAP. XIX. Of four capital crimes objected againſt Witches, all fully an ſwered and confuted as frivolous, Page. 39

CHAP. XX. A requeſt to ſuch Readers as loath to hear or read filthy and bawdy matters (which of neceſſity are here to be inſerted) to paſs over eight Chapters. Page. 40

BOOK IV.

CHAP. I. OF Witchmongers opinions concerning evil Spirits, how they frame themſelves in more excellent ſort than God made us. Page. 41

CHAP. II. Of bawdy Incubus and Succubus, and whether the action of Venery may be performed between Witches and Devils, and when Witches firſt yielded to Incubus. ibid.

CHAP. III. Of the Devils viſible and inviſible dealing with Witches in the way of lechery. Page. 42

CHAP. IV. That the power of generation is both outwardly and inwardly impeached by Witches, and of divers that had their genitals taken from them by Witches, and by the ſame means again reſtored. Page. 43

CHAP. V. Of Biſhop Sylvanus his leachery opened and covered again; how Maids having yellow hair are moſt cumbred with Incubus, how married Men are bewitched to uſe other mens wives, & to refuſe their own. Page. 44

CHAP. VI. How to procure the diſſolving of bewitched love; alſo to enforce a man (how proper ſoever he be) to love an old hag: and of a bawdy tricky of a Prieſt in Gelderland. ibid.

CHAP. VII. Of divers Saints and holy perſons, which were exceeding bawdy and lecherous, and by certain miraculous means became chaſt. Page. 45

CHAP. VIII. Certain Popiſh and Magical cures for them that are bewitched in their Privities. ibid.

CHAP. IX. A ſtrange cure done to one that was moleſted with Incubus. Page. 46

CHAP. X. A Confutation of the former follies touching [Page] Incubus, which by examples and proofs of like ſtuffe is ſhewed to be flat knavery, wherein the carnal copulation with ſpirits is overthrown. Page. 47

CHAP. XI. That Incubus is a natural diſeaſe with remedies for the ſame, beſides, magica. cures herewithal expreſſed. Page. 48

CHAP. XII. The cenſure of G. Chaucer, upon the knavery of Incubus. Page. 49

BOOK V.

CHAP. I. OF Transformations, ridiculous examples brought by the Adverſaries for the confirmation of their fooliſh doctrin. Page. 50

CHAP. II. Abſurd reaſons brought by Bodin, and ſuch others, for confirmation of Transformations. Page. 52

CHAP. III. Of a Man turned into an Aſs, and returned again unto a man by one of Bodins Witches: S. Aguſt. opinion thereof. Page. 53

CHAP. IV. A Summary of the former Fable with a Refutation thereof, after due Examination of the ſame. Page. 54

CHAP. V. 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 Authorities. Page. 55

CHAP. VI. The Witchmongers Objections concerning Nebuchadnezzar anſwered, and their error concerning Lycanthropia confuted. Page. 57

CHAP. VII. A ſpecial objection anſwered concerning Tranſportations, with the conſent of divers Writers thereupon. Page. 58

CHAP. VIII. The Witchmongers Objection concerning the Hiſtory of Job anſwered. Page. 59

CHAP. IX. What ſeveral ſorts of Witches are mentioned in the Scriptures, and how the word Witch is there applyed. Page. 61

BOOK VI.

CHAP. I. THe Expoſition of this Hebrew word Chaſaph, wherein is anſwered the Objection contained in Exod. 22. to wit, Thou ſhalt not ſuffer a Witch to live, and of Simon Magus, Act. 8. Page. 63

CHAP. II. The place of Denteronomie Expounded, wherein are recited all kind of Witches; alſo their opinions confuted, which hold that they can work ſuch miracles as are imputed unto them. Page. 64

CHAP. III. That women have uſed poyſoning in all ages more then men, and of the inconvenience of poyſoning. Page. 66

CHAP. IV. Of divers poyſoning practices, otherwiſe called Veneficia, committed in Italy, Genua, Millen, Wittenberge, alſo how they were diſcovered and executed. Page. 67

CHAP. V. A great objection anſwered concerning this kind of Witchcraft called Veneficium. Page. 68

CHAP. VI. In what kind of confections that Witchcrafty, which is called Veneficium, conſiſteth: of Love-cups, and the ſame confuted by Poets. ibid.

CHAP. VII. It is proved by more credible Writers, that Love-cups rather ingender death through venom, than love by art; and with what toys they deſtroy Cattel, and procure love. Page. 69

CHAP. VIII. J. Bodin triumphing againſt J. Wier, overtaken with falſe Greek, and falſe interpretation thereof. Page. 70

BOOK VII.

CHAP. I. OF the Hebrew word Ob, what it ſignifieth, where it is found, of Pythoniſſes called Ventriloquae, who they be, and what their practices are, experience and examples thereof ſhewed. Page. 71

CHAP. II. How the lewd practice of the Pythoniſt of Weſtwel came to light, and by whom ſhe was examined; and that all her Diabolical ſpeech was but ventriloquie and plain coſenage, which it proved by her own confeſſion. Page. 73

CHAP. III. Bodin's ſtuffe concerning the Pythoniſt of Endor, with a true ſtory of a counterfeit Dutchman. Page. 74

CHAP. IV. Of the great Oracle of Apollo the Pythoniſt, and how men of all ſorts have been deceived, and that even the Apoſtles have miſtaken the nature of ſpirits, with an unanſwerable argument, that ſpirits can take no ſhapes. Page. 75

CHAP. V. Why Apollo was called Pytho, whereof thoſe Witches were called Pythoniſts, Gregory his Letter to the Devil. Page. 76

CHAP. VI. Apollo, who was called Pytho, compared to the Rood of Grace, Gregories Letter to the Devil confuted. Page. 77

CHAP. VII. How divers great Clarks and good Authors have been abuſed in this matter of Spirits through falſe reports, and by means of their credulity, have publiſhed lies, which are confuted by Ariſt. and the Scrip. ibid.

[Page] CHAP. VIII. Of the Witch of Endor, and whether ſhe accompliſhed the raiſing of Samuel truly, or by deceit, the opinion of ſome Divines hereupon. Page. 78

CHAP. IX. That Samuel was not raiſed indeed, and how Bodin and all Papiſts dote herein, and that ſouls cannot be raiſed by Witchcraft. Page. 79

CHAP. X. That neither the Devil nor Samuel was raiſed, but that it was a meer coſenage, according to the guiſe of our Pythoniſts. Page. 80

CHAP. XI. The Objection of the Witchmongers concerning this place fully anſwered, and what circumſtances are to be conſidered for the underſtanding of this ſtory, which is plainly opened from the beginning of 1 Sam. 28 to the 12. verſe. ibid.

CHAP. XII. 12, 13, 14. 1 Sam. 28. expounded; wherein is ſhewed that Saul was coſened and abuſed by the Witch, and that Samuel was not raiſed, is proved by the Witches own talk. Page. 82.

CHAP. XIII. The reſidue of 1 Sam. 28. expounded; wherein is declared how cunningly this Witch brought Saul reſolutely to believe that ſhe raiſed Samuel; what words are uſed to colour the coſenage, and how all might alſo be wrought by Ventriloquie. Page. 83

CHAP. XIV. Opinions of ſome learned men, that Samuel was indeed raiſed, not by the Witches art or power, but by the ſpecial miracle of God; that there are no ſuch Viſions in theſe our days, and that our Witches cannot do the like. Page. 84

CHAP. XV. Of vain Apparitions, how people have been brought to fear Bugs, which is partly reformed by Preaching of the Goſpel; the true effect of Chriſts miracles. Page. 85

CHAP. XVI. Witches Miracles compared to Chriſts; that God is the Creator of all things; of Apollo, and of his names and portraiture. Page. 86

BOOK VIII.

CHAP. I. THat Miracles are ceaſed. Page. 85

CHAP. II. That the gift of Propheſie is ceaſed. Page. 88

CHAP. III. That Oracles are ceaſed. Page. 89

CHAP. IV. A Tale written by many grave Authors, and believed by many wiſe men of the Devils death. Another ſtory written by Papiſts, and beleived of all Catholikes, approving the Devils honeſty, conſcience, and courteſie. Page. 90

CHAP. V. The Judgment of the Ancient Fathers touching Oracles, and their aboliſhment, and that they be now transferred from Delphos to Rome. Page. 91

CHAP. VI. Where and wherein Coſeners, Witches, and Prieſts were wont to give Oracles, and to work their feats. Page. 92

BOOK IX.

CHAP. I. THe Hebrew word Kaſam expounded, and how far a Chriſtian may conjecture of things to come. Page. 93

CHAP. II. Proofs by the Old and New Teſtament that certain Obſervations of the Weather are lawful. Page. 94

CHAP. III. That certain Obſervations are indifferent, certain ridiculous, and certain impious; whence that cunning is derived of Apollo, end of Aruſpices. ibid.

CHAP. IV. The Predictions of Soothſayers and lewd Prieſts, the Prognoſtications of Aſtronomers and Phyſitians allowable; Divine Propheſies holy and good. Page. 95

CHAP. V. The diverſity of true Prophets; of Urim, and the Prophetical uſe of the twelve Pretious Stones contained therein; of the Divine Voice called Eccho. Page. 96

CHAP. VI. Of Propheſies conditional, whereof the Propheſies in the Old Teſtament do intreat, and by whom they were publiſhed; Witchmongers anſwers to the Objections againſt Witches ſupernatural actions. ibid.

CHAP. VII. What were the miracles expreſſed in the Old Teſtament; and what are they in the New Teſtament; and that we are not now to look for any more miracles. Page. 97

BOOK X.

CHAP. I. THe Interpretation of the Hebrew word Onen; of the vanity of dreams, and Divinations thereupon. Page. 99

CHAP. II. Of Divine, Natural, and Caſual Dreams, with the different cauſes and effects. ibid.

CHAP. III. The Opinion of divers old Writers touching Dreams, and how they vary in noting the cauſes thereof. Page. 100

CHAP. IV. Againſt Interpreters of Dreams; of the ordinary cauſe of Dreams; Hemingius opinion of Diabolical Dreams; the Interpretation of Dreams ceaſed. ibid.

[Page] CHAP. V. That neither Witches, nor any other, can either by words or herbs, thruſt into the mind of a ſleeping man, what cogitations or dreams they liſt; and whence Magical dreams come. Page. 101

CHAP. VI. How men have been bewitched, coſened, or abuſed by Dreams to dig and ſearch for Money. Page. 102

CHAP. VII. The art and order to be uſed in diging for Money, revealed by Dreams; how to procure pleaſant Dreams; of morning and midnight dreams. ibid.

CHAP. VIII. Sundry Receipts and Ointments, made and uſed for the tranſportation of Witches, and other miraculous effects; an inſtance thereof reported and credited by ſome that are learned. ibid.

CHAP. IX. A confutation of the former follies, as well concerning Ointments, Dreams, &c. as alſo the aſſembly of Witches, and of their Conſultations and Bankets at ſundry places, and all in Dreams. Page. 103

CHAP. X. That moſt part of Propheſies in the Old Teſtament were revealed in Dreams, that we are not now to look for ſuch Revelations; of ſome who have dreamt of that which hath come to paſs; that Dreams prove contrary; Nebuchadnezzar's rule to know a true Expoſitor of Dreams. Page. 104

BOOK. XI.

CHAP. I. THe Hebrew word Nahas expounded; of the art of Augury, who invented it; how ſlovenly a Science it is; the multitude of Sacrifices and Sacrificers of the Heathen, and the cauſes thereof. Page. 106

CHAP. II. Of the Jews Sacrifice to Moloch; a diſcourſe thereupon, and of Purgatory. ibid.

CHAP. III. The Canibals cruelty; of Popiſh Sacrifices exceeding in tyranny the Jews or Gentiles. Page. 107

CHAP. IV. The ſuperſtition of the Heathen about the Element of Fire, and how it grew in ſuch reverence among them; of their corruptions, and that they had ſome inkling of the godly Fathers doings in that behalf. ibid.

CHAP. V. Of the Roman Sacrifices; of the eſtimation they had of Augury; of the Law of the Twelve Tables. Page. 108

CHAP. VI. Colledges of Angurers, their Office, their number, the ſignification of Augury, that the practiſers of that Art were coſeners, their profeſſion, their places of Exerciſe, their Apparel, their Superſtition. ibid.

CHAP. VII. The times and ſeaſons to exerciſe Augury, the manner and order thereof; of the Ceremonies thereunto, belonging. Page. 109

CHAP. VIII. Upon what ſigns and tokens Augurers did prognoſticate; Obſervations touching the inward and outward parts of Beaſts, with notes of Beaſts behaviour in the ſlaughter-houſe. ibid.

CHAP. IX. A Confutation of Augury; Plato his reverend opinion thereof; of contrary events, and falſe predictions. Page. 110

CHAP. X. The coſening Art of Sortilege or Lotary, practiſed eſpecially by the Egyptian vagabonds; of allowed lots; of Pythagoras his lot, &c. ibid.

CHAP. XI. Of the Cabbaliſtical Art conſiſting of Traditions and unwritten Verities learned without Bock, and of the Diviſion thereof. Page. 111

CHAP. XII. When, how, and in what ſort Sacrifices were firſt ordained, and how they were prophaned; and how the Pope corrupteth the Sacraments of Chriſt. Page. 112

CHAP. XIII. Of the Objects whereupon the Augurers uſed to prognoſticate, with certain cautions and notes. Page. 113

CHAP. XIV. The diviſion of Augury; perſons admittable into the Colledges of Augury; of their Superſtition. ibid.

CHAP. XV. Of the common peoples fond and ſuſtitious Collections and obſervations. Page. 114

CHAP. XVI. How old Writers vary about the Matter, the Manner, and the Means, where things augurifical are moved. Page. 115

CHAP. XVII. How ridiculous an Art Augury is; how Cato mocked it; Ariſtotle's reaſon againſt it; fond Collections of Augurers; who allowed, and who diſallowed it. Page. 116

CHAP. XVIII. Fond Diſtinctions of the Heathen Writers concerning Augury. Page. 117

CHAP. XIX. Of Natural and Caſual Augury, the one allowed, and the other diſallowed. ibid.

CHAP. XX. A Confutation of Caſual Augury which is meer Witchcraft, and upon what uncertainty thoſe Divinations are grounded. ibid.

CHAP. XXI. The Figure-caſters are Witches; the uncertainty of their Art, and of their contradictions; Cornelius Agrippa's ſentence againſt. Judicial Aſtrologie. Page. 118

[Page] CHAP. XXII. The ſubtilty of Aſtrologers to maintain the credit of their Art; why they remain in credit: certain impieties contained in Aſtrologers aſſertions. Page. 119

CHAP. XXXIII. Who have power to drive away Devils with their only preſence, who ſhall receive of God whatſoever they ask in Prayer, who ſhall obtain everlaſting life by means of Conſtellations, as Nativity-caſters affirm. Page. 120

BOOK XII.

CHAP. I. THe Hebrew word Haber expounded, where alſo the ſuppoſed ſecret force of Charms and Inchantments is ſhewed, and the efficacy of words is divers wayes declared. Page. 121

CHAP. II. What is forbidden in Scriptures concerning Witchcraft, of the operation of words, the ſuperſtition of the Cabaliſts and Papiſts, who createth Subſtances; to imitate God in ſome caſes is preſumption; words of Sanctification. ibid.

CHAP. III. What effect and offence Witches Charms bring; how unapt Witches are, and how unlikely to work thoſe things which they are thought to do: what would follow if thoſe things were true which are laid to their charge. Page. 122

CHAP. IV. Why God forbad the practice of Witchcraft: the abſurdity of the law of the Twelve Tables, whereupon their eſtimation in miraculous actions is grounded; of their wonderous works. Page. 123

CHAP. V. An inſtance of one arraigned upon the law of the Twelve Tables, whereby the ſaid law is proved ridiculous; of two Witches that could do wonders. ibid.

CHAP. VI. Laws provided for the puniſhment of ſuch Witches that work miracles, whereof ſome are mentioned; and of certain Popiſh laws publiſhed againſt them. Page. 124

CHAP. VII. Poetical Authorities commonly alledged by Witchmongers, for the proof of Witches miraculous actions, and for confirmation of their ſupernatural power. Page. 125

CHAP. VIII. Poetry and Popery compared in Inchantments; Popiſh Witchmongers have more advantage herein than Proteſtants. Page. 129

CHAP. IX. Popiſh Periapts, Amulets and Charms, Agnus Dei, a Waſtcote of Proof, a Charm for the Falling-evil, a writing brought to S. Leo from Heaven by an Angel; the vertues of S. Saviours Epiſtle; a Charm againſt Theeves; a writing found in Chriſts wounds; of the Croſs, &c. ibid. A charm againſt ſhot, or a Waſtcote of Proof. 130. Againſt the Falling-evil, ibid. A Popiſh Periapt or Charm, which muſt never be ſaid, but carryed about one againſt theeves. Another amulet. 131. A Papiſtical charm. A Charm found in the Canon of the Maſs. Other Papiſtical Charms. A Charm of the holy Croſs. 132. A Charm taken out of the Primer. Page. 133

CHAP. X. How to make Holy-water, and the vertues thereof: S. Rufin's Charm; of the wearing and bearing of the Name of Jeſus; that the Sacrament of Confeſſion, and the Euchariſt is of as much efficacy as other charms, and magnified by L. Varus. ibid.

CHAP. XI. Of the noble balm uſed by Moſes, apiſhly counterfeited in the Church of Rome. Page. 134

CHAP. XII. The opinion of Ferrarius touching Charms, Periapts, Appenſions, Amulets, &c. Of Homerical medicines, of conſtant opinion, and the effects thereof. ibid.

CHAP. XIII. Of the effects of Amulets, the drift of Argerius Ferrarius in the commendation of charms, &c. four ſorts of Homerical medicines, and the choice thereof; of imagination. Page. 135

CHAP. XIV. Choice of charms againſt the Falling-evil, the biting of a mad Dog, the ſtinging of a Scorpion, the Toothach, for a woman in travel, for the Kings-evil, to get a Thorn out of any member, or a bone, out of ones throat: Charms to be ſaid faſting, or at the gathering hearbs; for ſore Eyes, to open Locks, againſt Spirits, for the bots in a Horſe, and ſpecially for the Duke of Alba's Horſe; for ſowre Wines, &c. 136. For the Falling-evil. ibid. Againſt the biting of a mad Dog. 137. Againſt the biting of a Scorpion. Againſt the Toothach. A charm to releaſe a woman in Travel. To heal the King or Queens-evil, or any other ſoreneſs in the Throat. A charm read in the Romiſh Church upon S. Blaze's day, that will fetch a thorn out of any place of ones body. A bone out of the Throat, &c. Lect. 3. ibid. A charm for the headach. 138. A charm to be ſaid each morning by a Witch faſting, or at leaſt before ſhe go abroad. Another Charm that Witches uſe at the gathering of their Medicinable Hearbs. An Old Womans Charm, wherewith ſhe did much good in the Countrey, and grew famous [Page] thereby, ibid. Another like charme. ibid. A charme to open locks 139. A charme to drive away ſpirits that haunt any houſe. A pretty charme or concluſion for one poſseſſed. Another to the ſame effect ibid. Another charme or witchcraft for the ſame, ibid. A charme for the bots in a horſe, ibid. A charme againſt vinegar Page. 140.

CHAP. XV. The inchanting of Serpents and ſnakes; objections anſwered concerning the ſame; fond reaſons why charmes take effect therein. Mahomets pigeon, miracles wrought by an Aſſe at Memphis in Aegypt, popiſh charmes againſt ſerpents; of miracle-workers, the taming of ſnakes, Bodins lie of Snakes Page. 141.

CHAP. XVI. Charmes to carry water in a ſive, to know what is ſpoken of us behind our backs, for bleare eyes, to make ſeeds to grow well, of images made of wax, to be rid of a witch to hang her up; notable authorities againſt waxen images; a ſtory bewraying the knavery of Waxen images. 145. A Charme teaching how to hurt whom yon liſt with images of wax, &c. ibid.

CHAP. XVII. Sundry ſpirits of charmes tending to divers purpoſes, and firſt, certain charmes to make taciturnity in tortures. 146. Country charmes againſt theſe and all other Witchcrafts, in the ſaying alſo whereof witches are vexed, ibid. A charme for the choine cough. For conporal or ſpiritual reſt. Charmes to find cut a thiefe. 147. Another way to find out a thiefe that hath ſtoln any thing from you, 148. To put out the thieves eye. Another way to find out a thief ibid. A charme to find out or ſpoil a thief ibid. S. Adelberts curſe or charme againſt thieves 149. Another inchantment Page. 151.

CHAP. XVIII. A charme or experiment to finde out a witch. 152. To ſpoil a thief, a witch, or any other enemy, and to be delivered from the evill, ibid. A notable charme or medicine to pull out an arrow-head, or any ſuch thing that ſticketh in the fleſh or bones, and cannot otherwiſe be had out. 153. Charmes againſt a quotidian ague. ibid. For all manner of agues intermittent. Periapts, characters, &c. for agues, and to cure all diſeaſes, and to deliver from all evil. ibid. More charms for agues. 154. For a bloody flux, or rather an iſſue of blted. Cures commenced and finiſhed by witchcraft 155. Another witchcraft or knavery, practiſed by the ſame ſurgeon. 156. Another experiment for one bewitched. Otherwiſe, A knack to know whether you be bewitched, or no, Page. 157.

CHAP. XIX. That one witchcraft may lawfully meet with another ibid.

CHAP. XX. Who are priviledged from witches, what bodies are apteſt to be bewitched, or to be witches, why women are rather witches than men, and what they are ibid.

CHAP. XXI. What miracles witchmongers report to have been done by witches words &c. contradictions of witchmongers among themſelves how beaſts are cured hereby, of bewitched butter, a charme againſt witches, and a counter charm, the effect of charmes and words proved by L. Varius to be wonderful. 258. A charme to find her that bewitched your kine. 259. Another, for all that have bewitched any kind of cattel. ibid. A ſpecial charme to preſerve all cattel from witchcraft. Page. 260.

CHAP. XXII. Lawful charmes, rather medicinable cures for diſeaſed cattel. The charme of charmes, and the power thereof, ibid. The charme of charmes. Otherwiſe Page. 261.

CHAP. XXIII. A confutation of the force and vertue falſly aſcribed to charmes and amulets, by the authorities of ancient writers, both Divines and Phyſitians. ibid.

BOOK. XIII.

CHAP. I. THe ſignification of the Hebrew word Hartumin, where it is found written in the Scriptures, and how it is diverſly tranſlated: whereby the objection of Pharaohs Magitians is afterwards anſwered in this book; alſo of natural magick not evill in it ſelfe Page. 163.

CHAP. II. How the philoſophers in times paſt travelled for the knowledge of natural Magick, of Solomons knowledge therein, who is to be called a natural Magician, a diſtinction thereof, and why it is condemned for witchcraft. Page. 164.

CHAP. III. VVhat ſecrets do lie hidden, and what is taught in natural Magick, how Gods glory is magnified therein, and that it is nothing but the work of nature. Page. 165.

CHAP. IV. VVhat ſtrange things are brought to paſs by natural magick ibid.

CHAP. V. The incredible operation of waters, both ſtanding and running; of wels, lakes, rivers, and of their wonderful effects Page. 166.

[Page] CHAP. VI. The vertues and qualities of ſundry precious ſtones; of coſening Lapidaries, &c. Page. 166.

CHAP. VII. VVhence the precious ſtones receive their operations, how curious Magitians uſe them and of their ſeales. Page. 168

CHAP. VIII. The ſympathy and antipathy of natural and elementary bodies declared by divers examples of beaſts, birds, plants, &c. Page. 170.

CHAP. IX. The former matter proved by many examples of the living and the dead. Page. 171

CHAP. X. The bewitching venome contained in the body of an harlot, how her eye, her tongue, her beauty and behaviour bewitcheth ſome men: of bones and hornes yielding great vertue. Page. 172

CHAP. XI. Two notorius wonders, and yet not marvelled at. Page. 173

CHAP. XII. Of illuſions, confederacies, and legierdemain, and how they may be well or ill uſed. ibid.

CHAP. XIII. Of private confederacy, and of Brandons Pigeon. Page. 174

CHAP. XIV. Of publick confederacy, and whereof it conſiſteth. Page. 175

CHAP. XV. How men have been abuſed with words of equivocation, with ſundry examples thereof. ibid.

CHAP. XVI. How ſome are abuſed with natural magick, and ſundry examples thereof when illuſions is added thereunto; of Jacobs pied ſheep, and of a black Moore. Page. 176

CHAP. XVII. The opinion of witchmongers, that divels can create bodies, and of Pharaohs magicians. ibid.

CHAP. XVIII. How to produce or make monſters by art of magick, and why Pharaohs magicians could not make lice. Page. 177

CHAP. XIX. That great matters may be wrought by this art, when princes eſteem and maintain it: of divers wonderful experiments, and of ſtrange concluſions in glaſſes; of the art perſpective, &c. Page. 178

CHAP. XX. A compariſon betwixt Pharaohs magicians and our witches, and how their cunning conſiſted in juggling knacks. Page. 179

CHAP. XXI. That the ſerpents and frogs were truly preſented, and the water poiſoned indeed by Jannes and Jambres; of falſe prophets, and of their miracles; of Balaam aſſe. Page. 180

CHAP. XXII. The art of juggling diſcovered, and in what points it doth principally conſiſt. Page. 181

CHAP. XXIII. Of the ball, and the manner of legeir-demain therewith, alſo notable feats with one or divers balls. 182 To make a little ball ſwell in your hand till it be very great. ibid. To conſume (or rather to convey) one or many bals into nothing. 183 How to rap a wag upon the knuckles. ibid.

CHAP. XXIV. Of conveyance of money. ibid. To convey money out of one of your hands into the other by legierdemain. ibid. To convert or tranſubſtantiate money into counters, or counters into money. 184. To put one teſtor into one hand, and another into the other hand, with words to bring them together. ibid. To put one teſtor into a ſtrangers hand, and another into your own, and to convey both into the ſtrangers hand with words. ibid. How to do the ſame or the like feat otherwiſe. ibid. To throw a piece of money away, and to find it again where you liſt. ibid. With words to make a groat or a teſtor to leap out of a pot, or to run along upon a table. 185. To make a groat or a teſtor to ſink through a table, and to vaniſh out of a handkercher very ſtrongly, ibid. A notable trick to transform a counter to a groat. ibid.

CHAP. XXV. An excellent feat to make a two-penny peece lye plain in the palme of your hand and to be paſſed from thence when you liſt. 186. To convey a teſtor out of ones hand that holdeth it faſt. ibid. To throw a piece of money into a deep pond, and to fetch it again from whence you liſt. ibid. To convey one ſhilling being in one hand into another, holding your armes abroad like a rod. ibid. How to rap a wag on the knuckles. Page. 187

CHAP. XXVI. To transforme any one ſmall thing into any other form by holding of paper. ibid.

CHAP. XXVII. Of cards, with good cautions how to avoid coſenage therein: ſpecial rules to convey and handle the cards, and the manner and order how to accompliſh all difficult and ſtrange things wrought by cards. ibid. How to deliver out four aces, and to convert them into four knaves. 188. How to tell one what card he ſeeth in the bottom, when the ſame card is ſhuffled into the ſtock. ibid. Another way to do the ſame, having your ſelf indeed never ſeen the card. 189. To tell one without confederacy what card he thinketh. ibid.

CHAP. XXVIII. How to tell what card any man thinketh; how to convey the ſame into a kernel of a nut or cheriſtone, &c. and the ſame again into ones pocket; how to make one draw the ſame or any card you liſt, and all under one device, ibid.

[Page] CHAP. XXIX. Of Faſt or Looſe, how to knit a hard knot upon a Handkercher, and to undo the ſame with words, 190. A notable feat of Faſt or Looſe, namely, to pull three Bead-ſtones from off a Cord, while you hold faſt the ends thereof, without removing of your hand. ibid.

CHAP. XXX. Juggling knacks by Confederacy, and how to know whether one caſt Croſs or Pile by the ringing. 191. To make a ſhoal of Goſlings draw a Timber-log. ibid. To make a Pot or any ſuch thing ſtanding faſt on the Cubboord, to fall down thence by vertue of words. ibid. To make one Dance naked. ibid. To transform or alter the colour of ones Cap, or Hat. ibid. How to tell where a ſtolen Horſe is become. ibid.

CHAP. XXXI. Boxes to alter one grain into another, or to conſume the Grain or Corn to nothing. 192. How to convey (with words or charms) the Corn contained in one Box into another. ibid. Of another Box to convert Wheat into Flower with words, &c. ibid. Of divers petty Juggling knacks. Page. 193

CHAP. XXXII. To burn a Thred and to make it whole again with the aſhes thereof, ibid. To cut a Lace aſunder in the midſt, and to make it whole again, ibid. How to pull Laces innumerable out of your mouth, of what colour or length you liſt, and never any thing ſeen to be therein. Page. 194

CHAP. XXXIII. How to make a Book, wherein you ſhall ſhew every leaf therein to be white, black, blue, red, yellow, green, &c. ibid.

CHAP. XXXIV. Deſperate or dangeroous Juggling knacks, wherein the ſimple are made to think, that a ſilly Juggler with words can hurt and help, kill and revive any creature at his pleaſure: and firſt to kill any kind of Pullen, & to give it life again. 195. To eat a Knife, and fetch it out of any other place. ibid. To thruſt a Bodkin into your head without hurt. 196. To thruſt a Bodkin through your tongue, and a knife through your arm, a pitiful ſight, without hurt or danger, ibid. To thruſt a piece of Lead into ones Eye, and drive it about (with a ſtick) between the skin and fleſh of the fore-head, until it be brought to the other eye, and there thruſt out, ibid. To cut half your Noſe aſunder, and to heal it again preſently without any ſalve. ibid. To put a Ring through your cheek. ibid. To cut off ones head, and to lay it in a Platter, &c. which the Juglers call the Decollation of John Baptiſt. 197. To thruſt a Dagger or Bodkin into your guts very ſtrangely, and to recover immediately. ibid. To draw a Cord through your noſe, mouth or hand, ſo ſenſible as it is wonderful to ſee. 198. The Concluſion, wherein the Reader is referred to certain patterns of Inſtruments wherewith divers feats here ſpecified are to be executed. ibid.

BOOK XIV.

CHAP. I. OF the Art of Alchymiſtry, of their words of Art and devices to blear mens eyes, and to procure credit to their Profeſſion. Page. 202

CHAP. II. The Alchymiſters drift; the Canons Yeomans tale; of Alchymiſtical Stones and Waters. Page. 203

CHAP. III. Of a Yeoman of the Country coſened by an Alchymiſt. Page. 204

CHAP. IV. A certain King abuſed by an Alchymiſt; and of the King's Fool a pretty jeſt. Page. 206

CHAP. V. A notable ſtory written by by Eraſmus of two Alchymiſts; alſo of Longation and Curtation. ibid.

CHAP. VI. The Opinion of divers learned men touching the folly of Alchymiſtry. Page. 210

CHAP. VII. That vain and deceitful hope is a great cauſe why men are ſeduced by this alluring Art, and that their labours therein are bootleſs, &c. Page. 212

CHAP. VII. A Continuation of the former matter, with a Concluſion of the ſame. ibid.

BOOK XV.

CHAP. I. OF Magical Circles, and the reaſon of their Inſtitution. Page. 215

CHAP. II. How to raiſe up the Ghoſt of one that hath hanged himſelf. Page. 217

CHAP. III. How to raiſe up the three Spirits, Paymon, Bathin, and Barma; and what wonderful things may be effected through their Aſſiſtance. Page. 218

CHAP. IV. How to conſecrate all manner of Circles, Fumigations, Fires, Magical Garments, and Utenſils. Page. 220

CHAP. V. Treating more practically of the Conſecration of Circles, Fires, Garments and Fumigations. Page. 221

CHAP. VI. How to raiſe and exorciſe all ſorts of Spirits belonging to the Airy Region. Page. 222

CHAP. VII. How to obtain the familiarity of the [Page] Genius, or Good Angel, and cauſe him to appear. Page. 223

CHAP. VIII. A form of Conjuring Luridan the Familiar, otherwiſe called Belelah. Page. 224

CHAP. IX. How to conjure the Spirit Balkin the Maſter of Luridan. Page. 226

CHAP. X. The Expoſition of Jidoni, and where it is found, whereby the whole Art of Conjuration is deciphered. Page. 229

CHAP. XI. An inventary of the names, ſhapes, powers, government, and effects of Devils and Spirits, of their ſeveral ſigniorities and degrees: a ſtrange diſcourſe worth the reading. ibid.

CHAP. XII. The hours wherein principal Devils may be bound; to wit, raiſed and reſtrained from doing of hurt. Page. 238

CHAP. XIII. The form of adjuring or citing of the Spirits aforeſaid to ariſe and appear. ibid.

CHAP. XIV. A confutation of the manifold vanities contained in the precedent Chapters, ſpecially of commanding of Devils. Page. 240

CHAP. XV. The names of the Planets, their Characters, together with the twelve Signs of the Zodiack, their diſpoſitions, aſpects, and government, with other obſervations. 241. The twelve Signs of the Zodiack, their characters and denominations, &c ibid. Their diſpoſitions or inclinations. ibid. The diſpoſition of the Planets. ibid. The aſpects of the Planets. 242. How the day is divided or diſtinguiſhed. ibid. The diviſion of the Day and the Planetary Regiment. ibid. The diviſion of the Night and the Planetary Regiment. ibid.

CHAP. XVI. The characters of the Angels of the Seven days, with their names; of Figures, Seals and Periapts. Page. 243

CHAP. XVII. An experiment of the dead. Page. 244

CHAP. XVIII. A Licence for Sybilla to go and come by at all times. Page. 247

CHAP. XIX. To know of Treaſure hidden in the Earth. ibid. This is the way to go Inviſible by th [...]ſe three Siſters of Fairies. ibid.

CHAP. XX. An experiment of Citrael, &c. Angeli diei dominici. 248. The Seven Angels of the Seven Days, with the Prayer called Regina linguae. Page. 249

CHAP. XXI. How to incloſe a Spirit in a Cryſtal-ſtone. ibid. A figure or type proportional, ſhewing what form muſt be obſerved and kept, in making the figure whereby the former ſecret of incloſing a Spirit in Cryſtal is to be accompliſhed, &c. Page. 251

CHAP. XXII. An Experiment of the Spirit Bealphares. ibid. The two and twentieth Pſalm. 252. This Pſalm alſo following, being the fifty one Pſalm, muſt be ſaid three times over, &c. ibid.

CHAP. XXIII. To bind the Spirit Bealphares, and to loſe him again. 253. A Licence for the Spirit to depart. 254. A type or figure of the Circle for the Maſter and his fellows to fit in, ſhewing how and after what faſhion it ſhould be made. Page. 255

CHAP. XXIV. The making of the Holy Water. ibid. 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 Croſs. 256. Then ſprinkle upon any thing, and ſay as followeth. ibid.

CHAP. XXV. To make a Spirit to appear in a Cryſtal. ibid.

CHAP. XXVI. An Experiment of the Dead. 257. Now the Pater noſter, Ave, and Credo muſt be ſaid, and then the Prayer immediately following Page. 258

CHAP. XXVII. A Bond to bind him to thee, and to thy N. as followeth. ibid.

CHAP. XXVIII. This Bond following is to call him inso your Cryſtal-ſtone, or Glaſs, &c. 260. Then being appeared, ſay theſe words following, ibid. A Licence to depart. Page. 261.

CHAP. XXIX. When to talk with Spirits, and to have true anſwers to find out a Thief. ibid. To ſpeak with Spirits. ibid.

CHAP. XXX. A Confutation of Conjuration, eſpecially of the raiſing, binding and diſmiſſing of the Devil; of going Inviſible and other lewd practices. ibid.

CHAP. XXXI. A Compariſon between Popiſh Exorciſts and other Conjurors; A Popiſh Conjuration publiſhed by a great Doctor of the Romiſh Church, his rules & cautions. Page. 263

CHAP. XXXII. A late Experiment, or coſening Conjuration practiſed at Orleance by the Franciſcan Fryers; how it was detected, and the judgment againſt the Authors of that Comedy. Page. 264

CHAP. XXXIII. Who may be Conjurors in the Romiſh Church beſides Prieſts; a ridiculous definition of Superſtition; what words are to be uſed and not uſed in Exorciſms; Rebaptiſm allowed; it is lawful to Conjure any thing; differences between Holy Water and Conjuration. Page. 266

CHAP. XXXIV. The ſeven Reaſons why ſome are not rid of the Devil with all their Popiſh Conjurations; why there were no Conjurors in the Primitive Church; and why the Devil is not ſo ſoon caſt out of the bewitched as of the poſſeſſed. Page. 267

[Page] CHAP. XXXV. Other groſs abſurdities of Witchmongers in this matter of Conjurations. Page. 268

CHAP. XXXVI. Certain Conjurations taken out of the Pontifical, and out of the Miſſal. 269. A Conjuration written in the Maſs Book. Fol. 1. ibid. Oremus. ibid.

CHAP. XXXVII. That Popiſh Prieſts leave nothing unconjured; a form of Exorciſm for Incenſe. Page. 270

CHAP. XXXVIII. The Rules and Laws of Popiſh Exorciſts and other Conjurors all one, with a confutation of their whole power; how St. Martin conjured the Devil. ibid.

CHAP. XXXIX. That it is a ſhame for Papiſts to believe other Conjurors doings, their own being of ſo little; Hippocrates his opinion herein. Page. 272

CHAP. XL. How Conjurors have beguiled Witches; what Books they carry about to procure credit to their Art: wicked aſſertions againſt Moſes and Joſeph. ibid.

CHAP. XLI. All Magical Arts confuted by an argument concerning Nero; what Cornelius Agrippa and Carolus Gallus have left written thereof, and proved by experience. Page. 273

CHAP. XLII. Of Solomon's Conjurations, and of the opinion conceived of his cunning and practice therein. Page. 274

CHAP. XLIII. Leſſons read in all Churches, where the Pope hath authority, on St. Margaret's day; tranſlated into Engliſh word for word. Page. 275

CHAP. XLIV. A delicate ſtory of a Lumbard, who by St. Margaret's example, would needs fight with a real Devil. ibid.

CHAP. XLV. The ſtory of St. Margaret proved to be both ridiculous and impious in every point. Page. 276

CHAP. XLVI. A pleaſant Miracle wrought by a Popiſh Prieſt. Page. 277

CHAP. XLVII. The former Miracle confuted, with a ſtrange ſtory of St. Lucy. Page. 278

CHAP. XLVIII. Of Viſions, Noiſes, Apparitions, and imagined Sounds, and of other Illuſions; of wandering Souls, with a confutation thereof. ibid.

CHAP. XLIX. Cardanus opinion of ſtrange Noiſes; how counterfeit Viſions grow to be credited; of Popiſh Appearances; of Pope Boniface. Page. 279

CHAP. L. Of the Noiſe or Sound of Eccho, of one that narrowly eſcaped downing thereby, &c. Page. 280

CHAP. LI. Of Theurgie, with a Confutation thereof: A Letter ſent to me concerning theſe matters. ibid. The Copy of a Letter ſent unto me R. S. by T.E. Maſter of Art, and practiſer both of Phyſick, and alſo in times paſt, of certain vain Sciences, now condemned to die for the ſame: wherein he openeth the truth touching thoſe deceits. Page. 281

BOOK XVI.

CHAP I. A Concluſion, in manner of an Epilog, repeating mary of the former abſurdities of Witchmongers conceits; confutations thereof; and of the authority of James Sprenger, and Henry Inſtitor inquiſitors and compilers of M. Mal. Page. 283

CHAP II. By what means the common people have been made believe in the miraculous works of Witches; a definition of Witchcraft, and a deſcription thereof. Page. 284

CHAP. III. Reaſons to prove that Words and Characters are but Bables, and that Witches cannot do ſuch things as the multitude ſuppoſeth they can; their greateſt wonders proved trifles; of a young Gentleman coſened. ibid.

CHAP IV. Of one that was ſo bewitched, that he could read no Scriptures but Canonical; of a Devil that could ſpeak no Latin; a proof that Witchcraft is flat coſenage. Page. 286

CHAP V. Of the Divination by the Sive and Sheeres, and by the Book and Key; Hemingius his opinion thereof confuted; a bable to know what is a clock; of certain juggling knacks; manifold reaſons for the overthrow of Witches and Conjurors, and their coſenages; of the Devils transformations; of Ferrum candens. ibid.

CHAP. VI. How the Devil preached good Doctrine in the ſhape of a Prieſt; how he was diſcovered; and that it is a ſhame (after Confutation of the greater Witchcrafts) for any man to give credit to the leſſer points thereof. Page. 289

CHAP. VII. A Concluſion againſt Witchcraft, in manner and form of an Introduction. Page. 290

CHAP. VIII. Of Natural Witchcraft or Faſcination. ibid.

CHAP. IX. Of Inchanting or Bewitching Eyes. Page. 291

CHAP. X. Of Natural Witchcraft for Love, &c. Page. 292

FINIS.

The discovery of witchcraft proving that the compacts and contracts of witches with devils and all infernal spirits or familiars are but erroneous novelties and imaginary conceptions : also discovering, how far their power extendeth in killing, tormenting, consuming, or curing the bodies of men, women, children, or animals by charms, philtres, periapts, pentacles, curses, and conjurations : wherein likewise the unchristian practices and inhumane dealings of searchers and witch-tryers upon aged, melancholly, and superstitious people, in extorting confessions by terrors and tortures, and in devising false marks and symptoms, are notably detected ... : in sixteen books / by Reginald Scot ... ; whereunto is added an excellent Discourse of the nature and substance of devils and spirits, in two books : the first by the aforesaid author, the second now added in this third edition ... conducing to the compleating of the whole work, with nine chapters at the beginning of the fifteenth [sic] book of The discovery. — Discoverie of witchcraft[2]

§

§

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[Page]

A DISCOURSE CONCERNING The NATURE and SUBSTANCE OF Devils and Spirits.

IN TWO BOOKS.

The Firſt, By REGINAL SCOTT Eſq

The Second, Added in this Third Impreſsion, as Succedaneous to the Firſt, and conducing to the compleating of the Whole Work.

LONDON; Printed in the Year M.DC.LXV.

A DISCOURSE CONCERNING Devils and Spirits. BOOK I.

[Page]

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CHAP. I.

The Philoſophers Opinions concerning Devils and Spirits; their manner of reaſoning thereupon, and the ſame confuted.

THere is no Queſtion nor Theme (ſaith Hierome Cardane) ſo difficult to deal in, nor ſo noble an argument to diſpute upon, H. Card. lib. de var. rer. 16. cap. 93. as this of Devils and Spirits; for that being confeſſed or doubted of, the eternity of the Soul is either affirmed or denyed. The Heathen Philoſophers reaſon hereof amongſt themſelves in this ſort. Firſt,The Platoniſts and Stoicks. The Epicureans and Peripateticks. 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 well or die well, when no reward for vertue, nor paniſhment 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 perſued, Non 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 loſs of children, yea and the loſs 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 corruptions are purged. And therefore the folly of the Gentiles that place Summum bonum in the felicity of the body, or in the happineſs or pleaſures of the mind, is not only to be derided, but alſo abhorred. For,Summum bonum cannot conſiſt in the happineſs of the body or mind. both our bodies and mindes are intermedled with moſt miſerable calamities: and therefore therein cannot conſiſt perfect felicity. But in the Word of God is exhibited and offered unto us that hope which is moſt certain, abſolute, ſound and ſincere, not to be anſwered or denyed by the judgment of Philoſophers [Page] themſelves:Moral Temperance. For they that preferr temperance before all other things as Summum bonum, muſt needs ſee it to be a witneſs of their natural calamity, corruption and wickedneſs; and that it ſerveth for nothing, but to reſtrain the diſſoluteneſs, 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.Moral Prudence. Wherefore ſerveth our Philoſophers prudence, but to provide for their own 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.Moral Juſtice. The juſtice whereof they ſpeak, ſerveth but to keep 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.Moral Fortitude. And what is their fortitude but to arm them to indure miſery, grief, danger, and death it ſelf? But what happineſs or goodneſs is to be repoſed in that life, which muſt be waited upon with ſuch calamities,Rom. 2. and finally muſt have the help 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 attain to juſtice, through the moral and natural actions and duties of this life: becauſe that never the Jews nor the Gentiles could e [...]preſs 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 own opinion concerning this Argument, to the diſproof of ſome Writers hereupon.

The queſtion about Spirits doubtful and difficult. I For my part do alſo think this Argument, about the Nature and Subſtance of Devils and Spirits, to be ſo difficult, as I am perſwaded that no one Author hath in any certain 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 Devils or Spirits at laſt; nor the fond and ſuperſtitious Treatiſes of Plato, Proclus, Plotinus, Porphyrie; or yet the vain and abſurd opinions of Pſellus, Nider, Sprenger, Cumanus, Bodin, Michael, Andreas, Janus, Matchaeus, Laurentius Ananias, Jambilchus, who with many others write ſo ridiculouſly in theſe matters, as if they were babes frayed with bugges: Plotinus. The Greeks. Laur. Ananias. The Manichees. Plutarch. Pſellus. Mal. malef. Avicen, and the Cabaliſts. The Thalmudiſts. Pſellus, &c. The Platoniſts. The Papiſts. Some affirming, That the ſouls of the dead become ſpirits, the good to be Angels, the bad to be Devils: Some, That Spirits or Devils are only in this life; Some, That they are men: Some, That they are women; Some, That Devils are of ſuch gender as they liſt themſelves: Some, That they had no beginning, nor ſhall have ending, as the Manichees maintain: Some, That they are mortal 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 they are the breath of living creatures; Some, That one of them begat another: Some, That they were created of the leaſt part of the maſs, whereof the Earth was made: and ſome, That they are ſubſtances between God and Man, and that of them ſome are Terreſtrial, ſome Celeſtial, ſome Watery, ſome Airy, ſome Firy, ſome Starry, and ſome of each and every part of the Elements, and that they know our thoughts, and carry our good Works and Prayers to God, and return his benefits back unto us, and that they are to be worſhipped, wherein they meet and agree jump with the Papiſts; as if you read the notes upon the ſecond chapter to the Coloſſians, in the Seminaries Teſtament printed at Rhemes, you ſhall manifeſtly ſee, though as contrary to the Word of God as black to white, as appeareth in the Apocalypſe,Apoc. 19.10. ibid. 21, 8, 9. where the Angel expreſly forbad John to worſhip him.

[Page] Again, ſome ſay, That they are mean betwixt Terreſtrial and Celeſtial bodies, communicating part of each nature; and that although they be eternal, yet that they are moved with affections: and as there are Birds in the air, Fiſhes in the water, and Worms in the earth; ſo in the fourth Element, which is the fire, is the habitation of Spirits and Devils. And leſt we ſhould think them idle, they ſay, They have charge over men, and Government in all Countries and Nations. Some ſay, The Sadduces. That they are only imaginations in the mind of man. Tertullian ſaith, They are Birds, and fly faſter then any fowl of the air. Some ſay, That Devils are not,Pſellus de operatione daemonum, cap. 8. but when they are ſent; and therefore are called evil Angels. Some think, That the Devil ſendeth his Angels alroad, and he himſelf maketh his continual abode in Hell, his Manſion place.

CHAP. III.

The opinion of Pſellus touching Spirits; of their ſeveral Orders; and a Confutation of his Errors therein.

PSellus being of authority in the Church of Rome, and not impugnable by any Catholick, being alſo inſtructed in theſe ſupernatural or rather Diabolical matters by a Monk called Marcus, who had been familiarly converſant a long time, as he ſaid, with a certain Devil, reporteth upon the ſame Devils own word, which muſt needs underſtand beſt the ſtate of this queſtion; That the bodies of Angels and Devils conſiſt not now of all one element, though perhaps it were otherwiſe before the fall of Lucifer; and, Such are Spirits walking in white ſheets, &c. That the bodies of Spirits and Devils can feel and be felt, do hurt and be hurt: in ſo much as they lament when they are ſtriken; and being put to the fire are burnt, and yet that they themſelves burn continually, in ſuch ſort as they leave aſhes behind them in places where they have been; as manifeſt tryal thereof hath been (if he ſay truly) in the borders of Italy. Pſellus, ibid. cap. 9. He alſo ſaith upon like credit and aſſurance; That Devils and Spirits do avoid and ſhed from out of their bodies, ſuch ſeed or nature, as whereby certain vermin are ingendered, and that they are nouriſhed with food, as we are, ſaving that they receive it not into their mouths, but ſuck it it up into their bodies, in ſuch ſort as ſponges ſoke up waser. Alſo he ſaith, Idem. cap. 10. Idem. ibid. c. 11. They have names, ſhapes, and dwelling places, as indeed they have, though not in temporal and corporal ſort.

Furthermore, he ſaith, That there are ſix principal kind of Devils,Oh Heatheniſh; nay, oh Papiſtical folly! which are not only corporal, but temporal and worldly. The firſt ſort conſiſt of fire, wandering in the Region neer to the Moon, but have no power to go into the Moon. The ſecond ſort conſiſting of air, have their habitation more low and neer unto us: Theſe (ſaith he) are proud and great boaſters, very wiſe and deceitful, and when they come down are ſeen with ſtreams of fire at their tail. He ſaith, That theſe are commonly conjured up to make Images laugh,The opinions of all Papiſts. and Lamps burn of their own accord; and that in Aſſyria they uſe much to propheſie in a Baſon of Water. Which kind of Incantation is uſual among our Conjurors: A coſening knavery. but it is here commonly performed in a Pitcher or Pot of water; or elſe in a Vial of Glaſs filled with water, wherein they ſay at the firſt a little ſound is heard without a voyce, which is a token of the Devils coming. Anon the water ſeemeth to be troubled, and then there are heard ſmall voyces, wherewith they give their anſwers, ſpeaking ſo ſoftly as no man can well hear them: H. Card. lib. de. var. rer. 10. cap. 93. becauſe (ſaith Cardan) they would not be argued or rebuked of lyes. But this I have elſewhere more largely deſcribed and confuted. The third ſort of Devils are earthly; the fourth, watery, or of the Sea. The fift, under the Earth. The ſixt ſort are Lucifugi, that is, ſuch as delight in darkneſs, and are ſcant indued with ſenſe, and ſo dull, as they can ſcarſe be moved with Charms or Conjurations.

[Page] The ſame man ſaith, That ſome Devils are worſe than other, but yet that they all hate God,Devils of divers natures, and their operations. and are enemies to man. But the worſer moity of Devils are Aquei, Subterranei, and Lucifugi; that is, watery, under the Earth, and ſhunners of light: Becauſe (ſaith he) theſe hurt not the ſouls of men, but deſtroy mens bodies like mad and ravening beaſts, moleſting both inward and outward parts thereof. Aquei are they that raiſe tempeſts, and drown Seafaring men, and do all other miſchiefs on the water. Subterranei and Lucifugi enter into the Bowels of men, and torment them that they poſſ [...]ſs with the phrinſie, and the falling evill. They alſo aſſault them that are miners or pioners, which uſe to work in deep and dark holes under the earth. Such Devils as are earthy and airy, he ſaith, enter by ſubtilty into the minds of men, to deceive them, provoking men to abſurd and unlawful affections.

The former opinion confuted. But herein his Philoſophy is very unprobable; for if the Divel be earthy, he muſt needs be palpable; if he palpable, he be muſt needs kill them into whoſe bodies he entereth. Item, if he be of earth created, then muſt he alſo be viſible and untransformable in that point: for Gods creation cannot be annihilated by the creature. So as though it were granted, that they might add to their ſubſtance matter and form, &c. yet it is moſt certain, that they cannot diminiſh or alter the ſubſtance whereof they conſiſt, as not to be (when they liſt) ſpiritual, or to relinquiſh and leave earth, water, fire, air, or this and that element whereof they are created. But howſoever they imagine of water, air, or fire, I am ſure earth muſt alwayes be viſible and palpable, yea, and air muſt alwayes be inviſible, and fire muſt be hot, and water muſt be moiſt. And of theſe three latter bodies, ſpecially of water and air, no form nor ſhape can be exhibited to mortal eyes naturally, or by the power of any creature.

CHAP. IV.

More abſurd Aſſertions of Pſellus and ſuch others, concerning the actions and paſſions of Spirits; his definition of them, and of his experience therein.

Pſellus lib. de operat. daem. cap. 12. If this were ſpoken of the tentations, &c. of Satan, it were tolerable. 1 Cor. 12.17. MOreover the ſame Author ſaith, That Spirits whiſper in our minds, and yet not ſpeaking ſo lowd, as our ears may hear them: but in ſuch ſort as our ſouls ſpeak altogether when they are diſſolved; making an example by lowd ſpeaking afar off, and a compariſon of ſoft whiſpering neer at hand, ſo as the Devil entreth ſo neer to the mind as the Ear need not hear him; and that every part of a Devil or Spirit ſeeth, heareth, and ſpeaketh, &c. But herein I will believe Paul better then Pſellus, or his Monk, or the Monks Devil: For Paul ſaith, If the whole body were an eye, where were hearing? If the whole body were hearing, where were ſmelling, &c. Whereby you may ſee what accord is betwixt Gods Word and Witchmongers.

Pſellus ibid. caſt. 13. If a babe of two years old throw ſtones from Pauls-ſteeple, they will do hurt, &c. Howbeit I think the ſpirit of tentation to be that Devil; and therefore Chriſt biddeth us, Wateh and pray, leſt we be tempted, &c. The Papiſts proceed in this matter, and ſay, That theſe Spirits uſe great knavery and unſpeakable bawdery in the breach and middle parts of man and woman, by tickling, and by other lecherous devices; ſo that they fall jump in judgment and opinion, though very erroneouſly, with the foreſaid Pſellus, of whoſe doctrine alſo this is a parcel, to wit, That theſe Devils hurt not Cattel for the hate they bear unto them, but for love of their natural and temperate heat and moiſture, being brought up in deep, dry and cold places. Marry they hate the heat of the Sun and the Fire, becauſe that kind of heat dryeth too faſt. They throw down ſtones upon men, but the blows thereof do no harm to them whom they hit; becauſe they are not caſt with any force; for ſaith he, The Devils have little and ſmall ſtrength, ſo as the ſtones do nothing but fray and terrifie men, as ſcare-crows do Birds out of the Corn-fields. But when theſe Devils enter into the pores, then do they raiſe wonderful tumults in the body and mind of man. And if it be a ſubterrene Devil, it doth writhe and bow the poſſeſſed; and ſpeaketh by him, uſing the ſpirit of the [Page] Patient as his inſtrument. But he ſaith, that when Lucifugus poſſ [...]ſſ [...]th a man, he maketh him dumb, and as it were dead: and theſe be they that are caſt out (ſaith he) only by F [...]ſting and Prayer.

The ſame Pſellus,Pſel. in operat daem cap. 14 Idem. cap. 17. with his mates Bodin and the penners of M. Mal. 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 D [...]vels and Spirits ſeem yet more corporal and terrene, he ſaith, That certain Devils are belonging to certain Countries, and ſpeak the language of the ſame Countries, and none other; ſome the Aſſyrian, ſome the Chaldaean, and ſome the Perſian tongue, and that they feel ſtripes, and fear hurt, and ſpecially the dint 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 do change colour with bluſhing, fear, anger, and other moods of the mind. He ſaith further, That there be brute beaſts among them, and yet Devils,Beaſlike Devils. and ſubject to any kind of death; inſomuch as they are ſo fooliſh, as they may be compared to Flies, Fleas, and Worms, who have no reſpect to any thing but their food, not regarding or remembring the whole from out of whence they came laſt. Marry Devils compounded of Earth, cannot often transform themſelves, but abide in ſome one 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 Neidas, Nereidas, 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 Devils that dwell in dryer places transform 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 perpetual mindes in a paſſible body.

To verifie theſe toyes he ſaith, But Pſellus ſaw nothing himſelf. That he himſelf ſaw in a certain night a man brought up by Aletus Lybius into a Mountain, and that he took an hearb, and ſpat thrice into his mouth, and anointed his eyes with a certain Ointment,Probable and likely ſtuffe. ſo as thereby he ſaw great troops of Devils, and perceived a Crow to flie into his mouth; and ſince that hour 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 err) hath obſerved it hitherto. And truly this, and the dancing of the Sun on Eaſter-day morning, ſufficiently or rather miraculouſly prove 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 Devil.

FAſcius Cardanus had (as he himſelf and his ſon Hierome Cardanus report) a familiar Devil, conſiſting of the fiery Element, who,Faſ. Card. operat. de daemon. 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 Devils or Spirits. He came not always alone, but ſometimes ſome of his fellows with him. He rather agreed with Pſellus then with Plato: for he ſaid they were begotten, born, died, and lived long; but how long they told [Page] him not: howbeit, as he might conjecture by the Devils face, who was 42 years old, and yet appeared very young, he thought they lived two or three hundred years; and they ſaid that their ſouls and ours alſo died with their bodies. They had Schools and Univerſities among them: but he conceived not that any were ſo dull headed, as Pſellus maketh them. But they are very quick in credit, that beleive ſuch fables, which indeed is the ground-work of Witchcraft and Conjuration. But theſe Hiſtories are ſo groſs and palpable, 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, Devils and Angels; what Sacrifices they like beſt, what they fear; and of Socrates his familiar Devil.

The Plationſts Opinion. PLato and his followers hold, that good Spirits appear in their own likeneſs; but that evil Spirits appear and ſhew themſelves in the form of other bodies; and that one Devil reigneth over the reſt, as a Prince doth in every perfect Common-wealth overmen. Item, they obtain their purpoſes and deſires, only by intreaty of men and women; becauſe in nature they are their inferiors, and uſe authority over men none otherwiſe than Prieſts by vertue of their function, and becauſe of Religion, wherein (they ſay) they execute the Office of God. Sometimes, they ſay, that the fiery Spirits or ſupreme Subſtances enter into the purity of the mind, and ſo obtain their purpoſe; ſometimes otherwiſe, to wit, by vertue of holy Charms, and even as a poor man obtaineth for Gods ſake any thing at a Princes hand as it were by importunateneſs.

The other ſort of Devils and defiled ſouls are ſo converſant on earth, as that they do much hurt unto earthly bodies, ſpecially in leachery. Gods and Angels (ſay they) becauſe they want all material and groſs ſubſtance, deſire moſt the pure Sacrifice of the Mind. The groſſer and more terreſtrial Spirits deſire the groſſer Sacrifices,What kind of ſacrifices each Spirit liketh beſt. as Beaſts and Cattel. They in the middle or mean Region delight to have Frankincenſe, and ſuch mean ſtuffe offered unto them, and therefore (ſay they) it is neceſſary to Sacrifice unto them all manner of things, ſo the ſame be ſlain, and dye not of their own accord; for ſuch they abhor. Some ſay, that Spirits fear wonderfully vain threats, and thereupon will depart; as if you tell them that you will cut the Heavens in pieces, or reveal their ſecrets, or complain of them to the gods; or ſay that you will do any impoſſibility, or ſuch things as they cannot underſtand, they are ſo timerous as they will preſently be gone: and that is thought the beſt way to be rid of them. But theſe be moſt commonly of that ſort or company, which are called Principatus, being of all other the moſt eaſie to be conjured.

Of Socrates his private divel or familiar Spirit.They ſay Socrates had a familiar Devil: which Plato relyeth much upon, uſing none other argument to prove that there are ſuch Spirits; but becauſe Socrates (that would not lye) ſaid ſo; and partly becauſe that Devil did ever diſſwade and prohibit, not only in Socrates his own caſes, but ſometimes in his friends behalf; who (if they had been ruled) might through his admonition have ſaved their lives. His Diſciples gathered that his Devil was Saturnal, and a principal fiery Devil; and that he, and all ſuch as do naturally know their Devils, are only ſuch as are called Daemonii viri, otherwiſe coſeners. Item, they ſay, That fiery Spirits urge men to contemplation, the airy to buſineſs, the watery to luſt; and among theſe there are ſome that are Martial, which give fortitude; ſome are Jovial, giving wiſdom; ſome Saturnal, always uſing diſſwaſion and dehorting. Item, ſome are born with us, and remain with us all our life; ſome are meer ſtrangers, who are nothing elſe but the ſouls of men departed this life, &c.

CHAP. VII.

[Page]

Plato's nine Orders of Spirits and Angels; Dionyſius his Diviſion thereof not much differing from the ſame; all diſproved by learned Divines.

PLato propoſeth or ſetteth forth nine ſeveral orders of Spirits, beſides the ſpirits and ſouls of men. The firſt Spirit is God that commandeth all the reſidue; the ſecond are thoſe that are called Ideae, which gave all things to all men; the third are ſouls of heavenly bodies which are mortal; the fourth are Angels; the fift Archangels; the ſixt are Devils, who are miniſters to infernal powers, as Angels are to ſupernal; the ſeventh are half Gods; the eighth are Principalities; the ninth are Princes.Dionyſ. in coeleſt. hierarch. cap. 9, 10. From which diviſion Dionyſius doth not much ſwerve, ſaving that he dealeth (as he ſaith) only with good Spirits, whom he likewiſe divideth into nine parts or offices. The firſt he calleth Seraphim, the ſecond Cherubim, the third Thrones, the fourth Dominations, the fift Vertues, the ſixt Powers, the ſeventh Principalites, the eighth Archangels, the ninth and inferiour ſort he calleth Angels. Howbeit, ſome of theſe (in my thinking) are evil Spirits; or elſe Paul gave us evil counſel, when he willed us,Epheſ. 6. To fight againſt Principalities, and Powers, and all ſpiritual wickedneſs.

But Dionyſius in that place goeth further, impropriating to every Countrey,Dionyſ. in coeleſt. hierarch. and almoſt to every perſon of any accompt, a peculiar Angel; as to Jewry he aſſigneth Michael; to Adam, Razael; to Abraham Zekiel; to Iſaac, Raphael, to Jacob, Peliel; to Moſes, Metraton, &c. But in theſe diſcourſes, he either followed his own imaginations and conceits, or elſe the corruptions of that age. Nevertheleſs, I had rarher confute him by Mr. Calvin, and my Kinſman M. Deering, than by my ſelf, or mine own words. For Mr. Calvin ſaith, That Dionyſius,J. Calv. lib ſtit. 1. c. 14. Edw. Deeri. in lect. upon the Hebrews▪ reading. 6. Mal. 3.1. herein ſpeaketh not as by hearſay, but as though he had ſlipped down from Heaven, and told of things which he had ſeen. And yet (ſaith he) Paul was wrapt up into the third Heaven, and reporteth no ſuch matters. But if you read Mr. Deering upon the firſt chapter to the Hebrews, you ſhall ſee this matter notably handled; where he ſaith, That whenſoever Archangel is mentioned in the Scriptures, it ſignifieth our Saviour Chriſt, and no creature. And certain it is that Chriſt himſelf was called an Angel. The names alſo of Angels, as Michael, Gabriel, &c. are given to them (ſaith Calvin) according to the capacity of our weakneſs. But becauſe the deciſion of this is neither within the compaſs of mans capacity, nor yet of his knowledge, I will proceed no further to diſcuſs the ſame, but to ſhew the abſurd opinions of Papiſts and Witchmongers on the one ſide, and the moſt ſober and probable collections of the contrary-minded on the other ſide.

CHAP. VIII.

The Commencement of Devils fondly gathered out of the 14. of Iſaiah; of Lucifer and of his fall; the Cabaliſts, the Thalmudiſts and Schoolmens opinions of the Creation of Angels.

THe Witchmongers, which are moſt commonly baſtard Divines, do fondly gather and falſly conceive the Commencement of Devils out of the 14. of Iſaiah, where they ſuppoſe Lucifer is cited, as the name of an Angel;Iſa. 14. who on a time being deſirous to be cheekmate with God himſelf, would needs (when God was gone a little aſide) be ſitting down or rather pirking up in Gods own principal and Cathedral Chair; and that therefore God caſt him and all his confederates out of Heaven: ſo as ſome fell down from thence to the bottom of the earth; ſome having deſcended but into the middle Region, and the tail of them having not yet paſſed through the highet Region, ſtayed even then [Page] and there, when God ſaid, Ho. But God knoweth there is no ſuch thing meant nor mentioned in that place: For there is only fore-ſhewed the depoſing and deprivation of King Nebuchadnezzar, who exalting himſelf in pride (as it were above the Starrs) eſteemed his glory to ſurmount all others, as far as Lucifer the bright morning Star ſhineth more gloriouſly than the other common Stars, and was puniſhed by exile, until ſuch time as he had humbled himſelf; and therefore metaphorically was called Lucifer.

But forſooth, becauſe theſe great Clerks would be thought methodical, and to have crept out at Wiſdoms boſome, who rather crawled out of Follies breeches; they take upon them to ſhew us, firſt, whereof theſe Angels that fell from Heaven were created; to wit, of the left ſide of that maſſie mold; whereof the World was compounded, the which (ſay they) was Putredo terrae; that is, the rottenneſs of the earth.The opinion of the Thalmudiſts. Cabaliſts with whom Avicen ſeemeth to agree, ſay, That one of theſe begat another; others ſay, They were made all at once: The Greeks do write, That Angels were created before the World: The Latiniſts ſay, They were made the fourth day, Laur. Anan. lib. de natur. daem. 1. Creavit coelum, & terram. when the Stars were made: Laurence Ananias ſaith, They were made the firſt day, and could not be made the fourth day, bacauſe it is written; Quando facta ſunt ſidera, laudaverunt me angeli: When the Stars were made, the Angels praiſed me; ſo as (ſaith he) they were made under the names of the Heavens.

There is alſo a great queſtion among the Schoolmen, whether more Angels fell down with Lucifer; or remainnd in Heaven with Michael. Many having a bad opinion of the Angels honeſties, affirm, that the greater part fell with Lucifer;Laur. Anan. lib. de natur. Daem. 1. but the better opinion is (ſaith Laurentius Ananias) that the moſt part remained. And of them that think ſo, ſome ſay, the tenth part were caſt down, ſome, the ninth; and ſome gather upon S. John, that the third part were only damned; becauſe it is written, That the Dragon with his tail plucked down with him the third part of the Stars.

CHAP. IX.

Of the contention between the Greek and Latine Church touching the fall of Angels, the variance among Papiſts themſelves herein; a conflict between Michael and Lucifer.

THere was alſo another contention between the Greek Church and the Latine; to wit, of what orders of Angels they were that did fall with Lucifer. Our Schoolmen ſay; They were of all the nine orders of Angels in Lucifer's conſpiracy: But becauſe the ſuperior Order was of the more noble conſtitution and excellent eſtate, and the inferior of a leſs worthy nature, the more part of the inferior orders fell as guilty and offenders with Lucifer. Some ſay, The Devil himſelf was of the inferior order of Angels; Laur. Anan. lib. de natur. Dam. 1. and ſome, that he was of the higheſt order; becauſe it is written, In Cherubim extentus & protegens poſuite Monte ſancto Dei, Extended upon a Cherubim and protecting, I have put thee in the holy Mountain of God. And theſe ſay further; That he was called the Dragon, becauſe of his excellent knowledge. Finally theſe great Doctors conclude, That the Devil himſelf was of the Order of Seraphim, which is the higheſt, becauſe it is written, Quomodo enim mane oriebaris Lucifer? For when didſt thou riſe in the morning O Lucifer? They of this ſect affirm, That Cacodaemones were they that repelled againſt Jove; I mean they of Plato his ſect, himſelf alſo holding the ſame opinion. Our Schoolmen differ much in the cauſe of Lucifers fall. For ſome ſay it was for ſpeaking theſe words, Ponam ſedem meam in aquilone, & ſimilis ero altiſſimo, I will put my ſeat in the North, and I will be like the moſt High. Others ſay; Becauſe he utterly refuſed felicity, and thought ſcorn thereof: Others ſay, Becauſe he thought all his ſtrength proceeded from himſelf, and not from God; Others ſay that it was, Becauſe he attempted to do that by himſelf, and his own [Page]ability, which he ſhould have obtained by the gift of another; Others ſay, That his condemnation grew hereupon, for that he challenged the place of the Meſſias; Others ſay, Becauſe he detracted the time to adore the Majeſty of God, as other Angels did; Others ſay, Becauſe he utterly refuſed it. Scotus and his Diſciples ſay that it was, Becauſe he rebelliouſly claimed equal Omnipotency with God; with whom lightly the Thomiſts never agree. Others ſay, It was for all theſe cauſes together, Laur. Anan. lib. de natur. daem. 1. and many more; ſo as hereupon (ſaith Laurentius Ananias) grew a wonderful conflict between Michael and his good Angels on the one ſide, and Lucifer and his Fiends on the other: ſo as, after a long and doubtful skirmiſh, Michael overthrew Lucifer, and turned him and his fellows out of the doores.

CHAP. X.

Where the Battel between Michael and Lucifer was fought; how long it continued, and of their power: how fondly Papiſts and Infidels write of them; and how reverently Chriſtians ought to think of them.

NOw where this battel was fought, and how long it continued, there is as great contention among the Schoolmen, as was betwixt Michael and Lucifer. The Thomiſts ſay this battel was fought in the Empyreal Heaven, where the abode is of bleſſed Spirits, and the place of pleaſure and felicity. Auguſtine and many others ſay, That the battel was fought in the higheſt Region of the Air; Others ſay, In the Firmament; Others, In Paradiſe. The Thomiſts alſo ſay,Inſtans, viz. punctum temp. nempe individuum Nunc. It continued but one inſtant or prick of time; for they tarryed but two inſtants in all, even from their Creation to their Expulſion. The Scotiſts ſay, That between their production and their fall, there were juſt four inſtants. Nevertheleſs, the greateſt number of Schoolmen affirm, That they continued only three inſtants; becauſe it ſtood with Gods juſtice, to give them three warnings; ſo as at the third warning Lucifer fell down like lead (for ſo are the words) to the bottom of Hell; the reſt were left in the Air, to tempt man. The Sadduces were as groſs the other way; for they ſaid, That by Angels was meant nothing elſe but the motions that God doth inſpire in men, or the tokens of his power. He that readeth Euſebius, Euſeb. in Eccleſ. hiſtor. ſhall ſee many more abſurd opinions and aſſeverations of Angels; as how many thouſand years they ſerve as Angels, before they come to the promotion of Archangels, &c.

Monſieur Bodin, M. Mal. and many other Papiſts gather upon the ſeventh of Daniel, That there are juſt ten Millions of Angels in Heaven. Many ſay,10000000. Johannes Caſſianus in confeſſione theolog. tripart. that Angels are not by nature, but by office. Finally, it were infinite to ſhew the abſurd and curious collections hereabout. I for my part think with Calvine, That Angels are creatures of God; though Moſes ſpake nothing of their creation, who only applyed himſelf to the capacity of the common people, reciting nothing but things ſeen. And I ſay further with him, That they are heavenly ſpirits, whoſe miniſtration and ſervice God uſeth; and in that reſpect are called Angels. I ſay yet again with him, That it is very certain, that they have no ſhape at all; J. Cal. lib inſtit. 1. cap. 14. ſect. 8. for they are ſpirits, who never have any; and finally, I ſay with him, That the Scriptures for the capacity of our wit, doth not in vain paint out Angels unto us with wings; becauſe we ſhould conceive, that they are ready ſwiftly to ſuccour us. And certainly all the ſounder Divines do conceive and give out, that both the names and alſo the number of Angels are ſet down in the Scripture by the Holy-Ghoſt, in terms to make us underſtand the greatneſs and the manner of their meſſages; which (I ſay) are either expounded by the number of Angels, or ſignified by their names.

Furthermore, the School Doctors affirm,Mich. And. theſ. 107.101. Idem. theſ. 103, 108. That four of the Superior Orders of Angels never take any form or ſhape of bodies, neither are ſent of any errand at any time. As for Archangels, they are ſent only about great and ſecret matters; and Angels are common Hacknies about every trifle; and that theſe can take what ſhape [Page]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 will ſay more hereafter. It hath been long, and continueth yet a conſtant opinion, not only among 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 rejoyce more at one Convert, than of ninety and nine juſt. Neither did one only Angel convey Lazarus into Abraham's boſome. And therefore I conclude with Calvin, Luk. 15.7. Luk. 16.22. J. Cal. lib. inſtit. 1. cap. 14. 2 Reg. 16.17. 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 vileneſs 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 groſs opinions in this behalf.

CHAP. XI.

Whether they became Devils, which being Angels kept not their Vocation, in Jude and Peter; of the fond Opinion of the Rabbins touching Spirits and Bugs; with a Confutation thereof.

Jud. verſ. 6. 2 Pet. 2.4.WE do read in Jude, and find it confirmed in Peter, That the Angels kept not their firſt eſtate, but left their own habitation, and ſinned, and (as Job ſaith) committed folly; and that God therefore did caſt them down into Hell, reſerving them in everlaſting chains under darkneſs, unto the judgment of the great day. But many Divines ſay, That they find not anywhere, that God made Devils of them, or that they became the Princes of the World, or elſe of the Air; Mal Malef. part. 2. quaeſt. 1. cap. 2, 3. Mal. Malef. part. 2. cap. 1. quaeſt. 1. but rather Priſoners. Howbeit, divers Doctors affirm, That this Lucifer, notwithſtanding his fall, hath greater power than any of the Angels in Heaven; Marry they ſay, That there be certain other Devils of the inferior fort of Angels, which were then thruſt out for ſmaller faults, and therefore are tormented with little pains, beſides eternal damnation; and theſe (ſay they) can do little hurt. They affirm alſo, That they only uſe certain juggling knacks, delighting thereby to make men laugh, as they travel by the high wayes; but other (ſay they) are much more churliſh. For proof hereof they alledge the eighth of Matthew, where he would none otherwiſe be ſatisfied but by exchange,Mich. And. Laur. Anan. Mal. Malef. &c. Author. lib. Zeor. Hammor. in Gen. 2. from the annoying of one man, to the deſtruction of a whole herd of Swine. The Rabbins, and namely Rabbi Abraham writing upon the ſecond of Geneſis, do ſay, That God made the Fairies, Bugs, Incubus, Robin Good-fellow, and other familiar or domeſtical Spirits and Devils on the Friday; and being prevented with the evening of the Sabbath, finiſhed them not, but left them unperfect; and therefore, that ever ſince they uſe to flie the holineſs of the Sabbath, ſeeking dark holes in Mountains and Woods, wherein they hide themſelves till the end of the Sabboth, and then come alroad to trouble and moleſt men.

But as theſe opinions are ridiculous and fondly collected; ſo if we have only reſpect to the bare word,The groſs dulneſs of many at the Bearing of a ſpirit named. or rather to the letter, where Spirit or Devils are ſpoken of in the Scriptures, we ſhall run into as dangerous abſurdities 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 horns, a tail, [Page] claws, and eyes as broad as a Baſon, &c. But ſurely the Devil 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 do 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 much cauſe to be afraid of the Devil, as when he flatteringly inſinuateth himſelf into our hearts, to ſatisfie, pleaſe, and ſerve our humours, enticing us to proſecute our own appetites and pleaſures, without any of theſe external terrours. I would weet of theſe men where they do find in the Scriptures, that ſome Devils be ſpiritual, and ſome corporal; or how theſe earthy or watery Devils enter into the mind of man. Auguſtine ſaith, and divers others affirm,Aug. in ſer. 4. Greg. 29. ſup. Joh. Leo pont. ſer. 8. Nativit. That Satan or the Devil 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 putteth into our hearts evil cogitations; into our mouthes, lyes, &c. When we wake, he moveth us to evils works; when we ſleep, to evil and filthy dreams; he provoketh the merry to looſneſs, and the ſad to deſpair.

CHAP. XII.

That the Devils aſſaults are Spiritual and not Temporal; and how groſsly 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 St. Paul wiſheth us not to provide a corſelet of Steel to defend us from his claws;Eph. 6.11, 12. but biddeth us, Put on the whole armour of God, that we may be able to ſtand againſt the invaſions of the Devil. For we wreſtle not againſt fleſh and blood; but againſt principalities, powers, and ſpiritual wickedneſs. And therefore St. Peter adviſeth us,1 Pet. 5.8. To be ſober and watch; for the Devil goeth about like a roaring Lion, ſeeking whom he may devour. He meaneth not with carnal teeth; for it followeth thus,Verſ. 9. Whom reſiſt ye ſtedfaſt in the faith. And again St. Peter ſaith, That which is ſpiritual, 1 Cor. 2.14. only diſcerneth ſpiritual things; for no carnal man can diſcern the things of the ſpirit; Why then ſhould we think that a Devil, which is a Spirit, can be known, or made tame and familiar unto a natural man; or contrary to nature, can be by a Witch made corporal, being by God ordained to a ſpiritual proportion?

The cauſe of this groſs 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 Devil 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 groſs capacities, &c. is by them ſo conſidered and expounded, as though the bare letter, or rather their groſs imaginations thereupon were to be preferred before the true ſenſe and meaning of the Word. For I dare ſay, that when theſe blockheads read Jothams Parable in the ninth of Judges to the men of Sichem, to wit, that,Judg. 9.7, 8, 9, 10, 11, 12, 13, 14. The trees went out to anoint a King over them, ſaying to the Olive-tree, Reign thou over us; who anſwered and ſaid, Should I leave my fatneſs? &c. they imagine that the wooden Trees walked, and ſpake with a mans voyce: 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; mouths, and ſpeak not, &c.

CHAP. XIII.

[Page]

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 the Spirit of Wiſdom and Underſtanding, ſhall find, that Spirits, as well good as bad, are in the Scriptures diverſly taken: yea they ſhall well perceive, that the Devil is no horned beaſt. For Exod. 31.1. ſometimes in the Scriptures, Spirits and Devils are taken for infirmities of the body: Act. 8.19. Gal. 3.ſometimes for the vices of the mind; ſometimes alſo for the gifts of tither of them. Joh. 6.70. Matth. 16.23. Sometimes a man is called a Devil, as Judas in the ſixt of John, and Peter in the 16. of Matthew. 1 Cor. 3. Gal. 3. 1 Cor. 2. 2 Cor. 7. Sometimes a Spirit is put for the Goſpel; ſometimes for the mind or ſoul of man; ſometimes Luk. 9. 1 Cor. 5. Philip. 1. 1 Theſ. 5. for the wil of man, his mind and councel; ſometimes 1 John 4. for Teachers and Prophets; ſometimes 1 Tim. 4. for zeal towards God; ſometimes Epheſ. 5. 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, Eſai. 11.2. The Spirit of the Lord ſhall reſt upon him; The Spirit of counſel and ſtrength; The Spirit of wiſdom and underſtanding; The ſpirit of knowledg and the fear of the Lord. Again, Zach. 12.10. I will pour out my Spirit upon the houſe of David, &c. The Spirit of grace and compaſsion. Again, Rom. 8.15. Ye have not received the ſpirit of bondage, but the Spirit of adoption. And therefore St. Paul ſaith, 1 Cor. 12.8, 9, 10, 11. To one is given, by the Spirit, the word of wiſdom; 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 far the words of St. Paul. And finally Iſaiah ſaith, Iſai. 19.14. that, The Lord mingled among them the ſpirit of errour. And in another place. Iſai. 29.10. The Lord hath covered you with a ſpirit of ſlumber.

As for the ſpirits of divination ſpoken of 1 Sam. 28. Heſt. 16. 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 written Sap. 15.13, 29. in the Book of Wiſdom; and ſpirits of meer coſenage and deceipt, as I have ſufficiently proved elſewhere. I deny not therefore that there are Spirits and Devils, 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 Devil is to be underſtood ſpiritually, and is neither a corporal nor a viſible thing: Where it is written, Judg. 9.23. 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, Numb. 5.14. If the Spirit of jealouſie come upon him: it is as much as to ſay, If he he be moved with a jealous mind: and not that a corporal Devil aſſaulteth him. It is ſaid in the Goſpel; Luk. 13.11. There was a woman which had a ſpirit of infirmity eighteen 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 ſickneſs or diſeaſe of body that troubled her; for Chriſt's own words expound it. Neither is there any word of Witchcraft mentioned, which ſome ſay was the cauſe thereof.

There were Mark. 16.9. ſeven Devils caſt out of Mary Magdalen. Which is not ſo groſsly underſtood by the learned, as that there were in her juſt ſeven corporal Devils, ſuch as I deſcribed before elſewhere; but that by the number of ſeven Devils, 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 Lev. 26. Prov. 24. Luk. 17. Gods Word then the Papiſtical paraphraſe, which [Page] is, That Chriſt under the name of the ſeven Devils, 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 proceſs 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, Mat. 8.16. Luk. 4.36. Luk. 7.21. with power and authority, even with a touch of his finger, And a word of his mouth, he made the blind to ſee, the halt to go, 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 Devils, and miraculouſly conformed them to become good Chriſtians, which before were diſſolute livers; to whom he ſaid, Joh. 8.11. Go your wayes and ſin no more.

CHAP. XIV.

That it pleaſed God to manifeſt the power of his Son, and not of Witches by miracles.

JEſus Chriſt, to manifeſt his divine power, rebuked the winds, and they ceaſed; Luk. 8.14. and the waves of water, and it was calm; which if neither our Divines nor Phyſitians can do, much leſs our Conjurors, and leaſt of all our old Witches can bring any ſuch thing to paſs. 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,Levit. 14.7, 8. Joh. 9.1, &c. Leproſie, Lunacy, and Blindneſs; as it is apparent in the Goſpel, where it is ſaid, that the man was not ſtricken with blindneſs for his own ſins, not for any offence of his anceſtors; but that he was made blind, to the intent the works of God ſhould be ſhewed upon him by the hands of Jeſus Chriſt. But Witches with their charms can cure (as Witchmongers affirm) 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, Mat. 4.23, &c. it ſeemeth in many places that it is indifferent, or all one, to ſay, He is poſſeſſed with a Devil; 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 Devil; then might it be thought, that Devils 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 Devil; except it be preſuppoſed, that ſhe meant her daughter was troubled with ſome diſeaſe? Indeed we ſay, and ſay truly, to the wicked, the Devil is in him: but we mean not thereby, that a real Devil is gotten into his guts. And if it were ſo, I marvel in what ſhape this real Devil, that poſſeſſeth them, remaineth. Entreth he into the body in one ſhape, and into the mind 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 in ſtead of that the Devil was caſt out, that her daughter was made whole, Mat. 15.28. even the ſelf ſame hour. According to that which is ſaid in the 12. of Matthew, Mat. 12.22. There was brought unto Chriſt one poſſeſſed of a Devil, which was both blind and dumb, and he healed him; ſo as, he that was blind and dumb, both ſpake and ſaw. But it was the man, and not the Devil, 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 Devils.

CHAP. XV.

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Of the Poſſeſſed with Devils.

Mal. malef. quaeſt. 5. pag. 1.HEre I cannot omit to ſhew, how fondly divers Writers, and namely, James Sprenger, and Henry Inſtitor do gather and note the cauſe, why the Devil maketh choice to poſſeſs men at certain times of the Moon; 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 Devil therefore conſidereth the aptneſt and conveniency thereof (the A maxime in Philoſophy, as the Sun in aridis & ſiccis. Moon having dominion over all moiſt things) ſo as they take advantage thereby, the better to bring their purpoſes to paſs. And further they ſay, That Devils 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 Starrs. But when Saul was releived with the ſound of the Harp, they ſay, That the departure of the Devil was by means of the ſign of the croſs imprinted in David's veins: whereby we may ſee how abſurd the imaginations and devices of men are, when they ſpeak according to their own fancies, without warrant of the Word of God.Joſeph de antiquitat. Jud. item de bello Iud. lib. 7. c. 35. But methinks it is very abſurd that Joſephus affirmeth; to wit, That the Devil ſhould be thruſt out of any man by vertue of a root. And as vain it is, that A [...] llanus writeth of the magical hearb Cynoſpaſtus, otherwiſe called Aglaphotis; which is all one with Solomon's root named Baaros, as having force to drive out any Devil from a man poſſeſſed.

CHAP. XVI.

That we being not throughly informed of the Nature of Devils and Spirits, muſt ſatisfie our ſelves with that which is delivered us in the Scriptures touching the ſame; how this word Devil is to be underſtood both in the ſingular and plural number; of the Spirit of God, and the ſpirit of the Devil; of tame ſpirits; of Ahab.

THe Nature therefore and Subſtance of Devils 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 believe 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,Numb. 27.16. as of things ſpiritual, though for the help of our capacities they are ſometime more groſsly and corporally expreſſed, either in Parables or by Metephors, than indeed they are. As for example (and to omit the Hiſtory of Job, which elſewhere I handle) it is written;2 Chron. 18.19, 20, 21. The Lord ſaid, Who ſhall entice Ahab, that he may fall at Ramoth Gilead? &c. Then came forth a ſpirit, and ſtood before the Lord, and ſaid; I will go entice him. And the Lord ſaid, Wherewith? And he ſaid; I will go and be a lying ſpirit in the mouth of all his Prophets. Then he ſaid; Go forth, thou ſhalt prevail, &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 ſpiritual things, than by ſuch corporal demonſtrations. And yet here is to be noted, that one ſpirit, and not many or divers, did poſſeſs all the falſe Prophets at once. Even as in another place, many thouſand Devils are ſaid to poſſeſs one man; & yet it is alſo ſaid even in the ſelf ſame place, that the ſame man was poſſeſſed only with one Devil.Mark. 5.9. Luk. 8.27, 28. For it is there ſaid, that Chriſt met a man which had a Devil, and he commanded the foul ſpirit to come forth of the man, J. Cal. lib inſtit. lib. 1. cap. 14. ſect. 14. &c. But Calvin ſaith, Where Satan or the Devil is named in the ſingular number, thereby is meant that power of wickedneſs, that ſtandeth againſt the Kingdom of juſtice: And where many Devils are named in the Scriptures, we are thereby taught, that we muſt [Page]fight with an infinite multitude of enemies, leſt deſpiſing the fewneſs of them, we ſhould be more ſlack to enter into battel, and ſo fall into ſecurity and idleneſs.

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 others are endued and bound with the ſpirit of the Devil. Yea ſometimes we read, That one good Spirit was put into a great number of perſons; and again, That divers Spirits reſted in and upon one man: and yet no real or corporal ſpirit meant. As for example; The Lord took of the ſpirit that was upon Moſes, and put it upon the ſeventy Elders, Numb. 11.25. Acts 16. and when the Spirit reſted upon them they propheſied. Why ſhould not this be as ſubſtantial and corporal a ſpirit, as that wherewith the Maid in the Acts of the Apoſtles was poſſeſſed? Alſo Eliſha intreated Elias, 2 King. 2.9. that when he departed, his ſpirit might be double upon him. We read alſo, that the Spirit of the Lord came upon Judg. 3, 10. Othniel, upon Chap. 6.34. Gideon, Chap. 11.29. Jeptha, Ibid. 14.6. Samſon, Numb. 24.2. Balaam, 1 Sam. 10.6. Saul, 1 Sam. 16.13. David, Ez [...]k 11.5. Ezekiel, 2 Chron. 24.20. Zachary, 1 Chron. 12.18. Amaſay; yea it is written, that Caleb had another ſpirit than all the Iſraelites beſide; and in another place it is ſaid, that Dan. 5.11. Daniel 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 preſuppoſed. Howbeit I muſt confeſs, that Chriſt had the Spirit of God without meaſure, as it is written in the Joh. 3.34. Eccleſ. 8.8. Evangeliſt John. But where it is ſaid that ſpirits can be made tame, and at commandment, I ſay to thoſe groſs conceivers of Scripture with Solomon, (who as they falſly affirm, was of all others the greateſt Conjuror) ſaith thus in expreſs words; No man is lord over a ſpirit, to retain a ſpirit at his pleaſure.

CHAP. XVII.

Whether Spirits and Souls can aſsume bodies, and of their Creation and Subſtance, wherein Writers do extreamly contend and vary.

SOme hold opinion, that Spirits and Souls can aſſume and take unto them bodies at their pleaſure, of what ſhape or or ſubſtance they liſt; of which mind all Papiſts, and ſome Proteſtants are, being more groſs than another ſort, which hold that ſuch bodies are made to their hands. Howbeit, theſe do vary in the Elements, wherewith theſe ſpiritual bodies are compoſed. For (as I have ſaid) ſome affirm, That they conſiſt of fire; ſome think, of air; For every natural motion is either circular or elementary. and ſome; of the Stars and other celeſtial powers. But if they be celeſtial, 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 organical body muſt have bones, ſinews, veins, fleſh, &c. which cannot be made of air. Neither (as Peter Martyr affirmeth) can an anybody receive or have either ſhape or figure. But ſome aſcend up into the clouds, where they find (as they ſay) divers ſhapes and forms even in the air. Unto which objection Peter Martyr anſwereth, ſaying, and that truly, That Clouds are not altogether air, but have a mixture of other elements mingled with them.

CHAP. XVIII.

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Certain Popiſh Reaſons concerning Spirits made of Air; of Day-Devils and Night-Devils; and why the Devil 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 apparations, as they have been common among the unfaithful; ſo now, ſince the preaching of the Goſpel they are moſt rare. And as among faint-hearted people; namely, women, children, and ſick folks, they uſually ſwarmd: ſo among ſtrong bodies and good ſtomachs they never uſed to appear; as elſewhere I haved proved; which argueth that they were only phantaſtical and imaginary. Now ſay they that imagine Devils and Spirits to be made of air, that it muſt needs be that they conſiſt of that element; becauſe otherwiſe when they vaniſh ſuddenly away, they ſhould leave ſome earthy ſubſtance behind them. If they were of water, then ſhould they moiſten the place where they ſtand,Gen. 18. & 19. and muſt needs be ſhed on the floor. 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.

J. Bod. lib. de dam. 3. cap. 4.I find it not in the Bible, but in Bodin, that there are Day-Devils and Night-Devils. The ſame fellow ſaith, That Deber is the name of that Devil which hurteth by night; and Cheleb is he that hurteth by day howbeit, he confeſſeth, that Satan can hurt both by day and night; although it be certain (as he ſaith) that he can do more harm by night than by day; producing for example, how in a night he ſlew the firſt born of Egypt.Exod. 12.29. And yet it appeareth plainly in the Text, that the Lord himſelf did it. Whereby it ſeemeth, that Bodin puteth no difference between God and the Devil. For further confirmation of this his fooliſh aſſertion, that Devils are more valiant by night than by day,Pſal. 104.20, &c. he alledgeth the 104. Pſalm, wherein is written, Thou makeſt darkneſs, and it is night, wherein all the Beaſts of the Forreſt creep forth; the Lions roar, &c. when the Sun riſeth, they retire, &c. So as now he maketh all Beaſts to be Devils, or Devils to be Beaſts. Oh barbarous blindneſs!J. Bod. lib. de daem. 3. cap. 5. Levit. 1. This Bodin alſo ſaith, That the Devil loveth no ſalt in his meat, for that it is a ſign of Eternity, and uſed by Gods Commandement in all Sacrifices; abuſing the Scriptures, which he is not aſhamed to quote in that behalf. But now I will declare how the Scripture teacheth our dull capacities to conceive what manner of thing the Devil is, by the very names appropriated unto him in the ſame.

CHAP. XIX.

That ſuch Devils as are mentioned in the Scriptures, have in their names their nature and qualities expreſſed, with inſtances thereof.

SUch Devils are mentioned in the Scriptures by name, have in their names their nature and qualities expreſſed, being for the moſt part the idols of certain Nations idolatrouſly erected, in ſtead, or rather in ſpight of God. For Beelzebub which ſignifieth, The Lord of the Flies, becauſe he taketh every ſimple thing in his web,2 King. 1.2. 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. Mat. 9.34. & 12.24. Mark. 3.22. Luk. 11.15. This Devil Beelzebub was among the Jews reputed the principal Devil. The Grecians called him Pluto, the Latins, Sumanus, quaſi ſummum deorum manium, the chief ghoſt or ſpirit of the dead whom they ſuppoſed [Page] to walk by night: although they abſurdly believed alſo that the ſoul died with the body. So as they did put a difference between the ghoſt of a man and the ſoul of a man; and ſo do our Papiſts; howbeit, none otherwiſe but that the ſoul is a ghoſt, when it walketh on the earth, after the diſſolution of the body, or appeareth to any man, either out of Heaven, Hell, or Purgatory, and not otherwiſe. 2 King. 19.37. Niſroch ſignifieth a delicate tentation, and was worſhipped by Senacharib in Aſſyria. 2 King. 17.31. Tartak is in Engliſh, fettered, and was the Devil or Idol of the Hevites. Hoſ. 9.10. Numb. 25.3. Deut. 4.3. Baal-peor, otherwiſe called Priapus, the gaping or naked god, was worſhipped among the Moabites. 2 King. 19.37. Adramelech, that is, the cloke or power of the King, was an Idol at Sepharvais, which was a City of the Aſſyrians. Numb. 21.29. 1 King. 11.33. Chem [...]ſh, that is, feeling, or departing, was worſhipped among the Moabites. Judg. 16.23. Dagon, that is, corn or grief, was the Idol of the Philiſtines. 1 King. 11.33. Aſtarte, that is, a fold or flock, is the name of a ſhe idol at Sydonia, whom Solomon worſhipped; ſome think it was Venus. 1 King. 11.7. 2 King. 23.10. Jer. 32.35. Joſeph. lib. de antiquit. Judaeor. 6. cap. 14. Malcham that is, a King, was an Idol or Devil, which the ſons of Ammon worſhipped.

Sometimes alſo we find in the Scriptures, that Devils and Spirits take their names of wicked men, or of the houſes or ſtates of abominable perſons: as Aſtaroth, which (as Joſephus ſaith) was the Idol of the Philiſtines, whom the Jews took from them at Solomons commandment, and was alſo worſhipped of Solomon. Which though it ſignifie riches, flocks, &c. yet it was once a City belonging to Og the the King of Baſan, where they ſay the Giants dwelt. In theſe reſpects Aſtaroth is one of the ſpecial Devils named in Solomon's Conjuration, and greatly imployed by the Conjurors. I have ſufficiently proved in theſe quotations,1 Sam. 7. 2 King. 23. Pſal. 96.5. that theſe Idols are Dii gentium, the gods of the Gentiles; and then the Prophet David may ſatisfie you, that they are Devils, who ſaith Dii Gentium daemonia ſunt, The gods of the Gentiles are Devils. What a Devil was the Rood of Grace to be thought, but ſuch a one as before is mentioned and deſcribed, who took his name of his curteous and gracious behaviour toward his worſhippers, or rather thoſe that offered unto him? The idolatrous knavery whereof being now bewrayed, it is among the godly reputed a Devil rather than a God; and ſo are divers others of the ſame ſtamp.

CHAP. XX.

Divers names of the Devil, whereby his Nature and Diſpoſition is manifeſted.

IT hath alſo pleaſed God to inform our weak capacities, as it were by ſimilitudes and examples, or rather by compariſons, to underſtand what manner of thing the Devil is, by the very names appropriated and attributed unto him in the Scriptures; wherein ſometimes he is called by one name, ſometimes by another, by metaphors according to his conditions. Job 40.15. Job 2.11. Iſa. 27.1. Elephas is called in Job, Behemoth, which is Bruta; whereby the greatneſs and brutiſhneſs of the Devil is figured. Leviathan is not much different from Elephas; whereby the Devils great ſubtilty and power is ſhewed unto us. Mat. 6.24. Luk. 16.13. Mammon the covetous deſire of money, wherewith the Devil overcometh the reprobate. Mat. 4.3. 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. Matth. 4. John 8.44. Apoc. 12.9, 10. Diabolus is Calumniator, an accuſer, or a ſlanderer. Satan is Adverſarius, an Adverſary, that troubleth and moleſteth. Apoc. 9.11. Abaddon, a Deſtroyer. Mark. 5.9. Luk. 8.30. Legio, becauſe they are many. Epheſ. 2.2. Prince of the air. Joh. 14.30. Prince of the world. Job 41. A King of the Sons of pride. 1 Pet. 5.8. A roaring Lion. Joh. 8.44. An homicide or man-ſlayer, a lyer, and the Father of lyes. 1 Joh. 3.8. The Author of ſin. Act. 16.16. A ſpirit. Yea ſometimes he is called the ſpirit of the Lord, as the executioner and miniſter of his diſpleaſure, &c. Sometimes, the Hoſ. 4.14. ſpirit of fornication, &c. And many other like epithets or additions are given him for his name. He is alſo called Pſal. 34.7. 1 Chr. 21.30. the Angel of the Lord. 2 Cor. 12.7. The cruel Angel of Satan. The Apoc. 9. Angel of Hell. The Ezek. 29.3. great Dragon, for his pride and force. The Apoc. 12.3. red Dragon, for his bloodineſs. A Gen. 3.1. Serpent. An Iſa. 43.20. Owl, a Kite, a Satyr, a Crow, a Pellican, a Hedghog, a Griph, a Stork, &c.

CHAP. XXI.

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That the Idols or Gods of the Gentiles are Devils, their divers names, and in what affairs their labours and authorities are imployed, wherein alſo the blind ſuperſtition of the Heathen people is diſcovered.

Pſal. 96.5.ANd for ſo much as the Idols of the Gentiles are called Devils, and are among the unlearned confounded and intermedled with the Devils that are named in the Scriptures; I thought it convenient here to give you a note of them; to whom the Gentiles gave names, according to the offices unto them aſſigned. Penates are the domeſtical gods, or rather Devils that are ſaid to make men live quietly within doores.Juno and Minerva. 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 Croſs-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,Coſening gods or knaves. as Jupiter, Juno, &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,Terra, aqua, aer, ignis, Sol & Luna. draw latches, go 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 ſhapes, which many of our Divines do call Subterranei. Cobali are they that follow men, and delight to laugh, with tumbling, juggling, and ſuch like toyes. Virunculi are Dwarfs about three handfuls longs, and do no hurt; but ſeem to dig in minerals, and to be very buſie, and yet do nothing. Guteli or Trulli are ſpirits (they ſay) in the likeneſs of women, ſhewing great kindneſs to all men; and hereof it is that we call light women, trulls. Daemones montani are ſuch as work in the minerals, and further the work of the labourers wonderfully, who are nothing afraid of them. Hudgin is a very familiar Devil,Hudgin of Germany, and Ruſh of England. which will do no body hurt, except he receive injury: but the cannot abide that, nor yet be mocked: he talketh with men friendly, ſometimes viſibly, and ſometimes inviſibly. There go 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 wore a Cap or a Hood; and therefore I think it was Robin Hood. Fryer Ruſh was for all the world ſuch another fellow as this Hudgin, and brought up even in the ſame School; to wit, in a Kitchin; in ſo much as the ſelf ſame tale is written of the one as of the other, concerning the Skullion, which is ſaid to have been ſlain, &c. for the reading whereof I referr you to Fryer Ruſh his ſtory, or elſe to John Wierus, J. Wier. lib. de praeſt. daem. 1. cap. 23. De praeſtigiis Daemonum.

There were alſo Familiares Daemones, which we call Familiars: ſuch as Socrates and Caeſar were ſaid to have; and ſuch as Feats ſold to Doctor Burcot. Quintus Sertorius had Diana her ſelf for his familiar; and Numa Pompilius had Aegeria; but neither the one nor the other of all theſe could be preſerved by their familiars from being deſtroyed with untimely death. Simon Samareus boaſted, that he had gotten by Conjuration, the ſoul of a little child that was ſlain, to be his familiar, and that he told him all things that were to come, &c. I marvel what priviledge ſouls have, which are departed from the body, to know things to come more than the Souls within Mans Body. There were ſpirits, which they called Albae mulieres, and Albae Sybillae, which were very familiar, and did much harm (they ſay) to women with child, and to ſuckling children. Denmus as a Devil is worſhipped among the Indians in Calecute, who (as they think) hath power given him of God to judge the Earth, &c. his Image is horribly pictured in a moſt ugly ſhape.Bawdy Prieſts in Ginnie. Thevet ſaith, that a Devil in America, called Agnan, beareth ſway in that Country. In Ginnie one Grigrie is accounted [Page] the great Devil, and keepeth the Woods; theſe have Prieſts called Charoibes, which propheſie after they have lien by the ſpace of one hour proſtrate upon a wench of twelve years old, and all that while (ſay they) he calleth upon a Devil called Hovioulſira, and then cometh fourth and uttereth his propheſie: For the true ſucceſs whereof the people pray all the while that he lieth groveling like a lecherous knave. There are a thouſand other names, which they ſay are attributed unto Devils; and ſuch as they take to themſelves are more ridiculous than the names that are given by others, which have more leiſure to deviſe them.Look in the word (Ob) lib. 7. cap. 3. In little Books containing the coſening poſſeſſed at Maidſtone, where ſuch a wonder was wrought; as alſo in other places, you may ſee a number of counterfeit Devils names, and other triſh traſh.

CHAP. XXII.

Of the Romans chief gods called Dii ſelecti, and of other Heathen gods, their Names and Offices.

THere were among the Romans twenty idolatrous gods, which were called Dii ſelecti ſive electi, choſen gods; whereof twelve were male, and eight female, whoſe names do thus follow: Janus, Saturnus, Jupiter, Genius, Mercurius, Apollo, Mars, Vulcanus, Neptunus, Sol, Orcus and Vibar, which were all he-gods: Tellus, Ceres, Juno, Minerva, Luna, Diana, Venus and Veſta, were all ſhe-gods. No man might appropriate any of theſe unto himſelf, but they were left common and indifferent to all men dwelling in one Realm, Province, or notable City. Theſe Heathen Gentiles had alſo their Gods, which ſerved for ſundry purpoſes; as to raiſe Thunder, they had Statores, Tonantes, A good god and goddeſs for women. Feretrii, and Jupiter Elicius. They had Cantius, to whom they prayed for wiſe children, who was more apt for this purpoſe than Minerva that iſſued out of Jupiters own brain. Lucina was to ſend them that were with childe ſafe delivery, and in that reſpect was called the mother of Childwives. Opis was called the mother of the Babe new born, whoſe image women with child hanged upon their girdles before their bellies, and bare it ſo by the ſpace of nine moneths; and the Midwife alwayes touched the child therewith before ſhe or any other layed hand thereon.

If the child were well born, they ſacrificed thereunto, although the mother miſcarried: but if the child were in any part unperfect, or dead,The names of certain Heatheniſh Gods, and their peculiar offices. &c. they uſed to beat the image into powder, or to burn or drown it. Vagianus was he that kept their children from crying, and therefore they did alwayes hang his picture about Babes necks: for they thought much crying in youth portended ill fortune in age. Cuninus, otherwiſe Cunius, was he that preſerved (as they thought) their children from misfortune in the Cradle. Ruminus was to keep their dugs from corruption. Volumnus and his wiſe Volumna were gods, the one for young men, the other for maids that deſired marriage: for ſuch as prayed devoutly unto them, ſhould ſoon be marryed. Agreſtis was the god of the fields, and to him they prayed for fertility. Bellus was the god of War and warriers, and ſo alſo was Victoria, to whom the greateſt Temple in Rome was built. Honorius was he that had charge about Inkeepers, that they ſhould well intreat Pilgrimes. Berecinthia was the mother of all the gods. Aeſculanus was to diſcover their mines of Gold and Silver, and to him they prayed for good ſucceſs in that behalf. Aeſculapius was to cure the ſick, whoſe Father was Apollo, and ſerved to keep weeds out of the Corn. Segacia was to make ſeeds to grow. Flora preſerved the Vines from froſts and blaſts. Sylvanus was to preſerve them that walked in Gardens. Bacchus was for Drunkards. Pavor for Cowherds; Meretrix for whores, to whoſe honour there was a Temple built in Rome, in the midſt of forty and four ſtreets, which were all inhabited with common Harlots.A very homely charge. Finally Colatina, alias Clotina, was goddeſs of the ſtool, the Jakes, and the Privy, [Page] to whom as to every of the reſt, there was a peculiar Temple edified: beſides that notable Temple called Pantheon, wherein all the gods were placed together; ſo as every man and woman, according to their follies and devotions, might go thither and worſhip what gods they liſt.

CHAP. XXIII.

Of divers Gods in divers Countries.

THe Aegyptians were yet more fooliſh in this behalf than the Romans (I mean the Heatheniſh Romans that then were, and not the Popiſh Romans that now are, for no Nation approacheth near to theſe in any kind of Idolatry.) The Aegyptians worſhipped Anubis in the likeneſs of a Dog, becauſe he loved Dogs and hunting.Beaſts, Birds, Vermin, Fiſhes, Herbs and other trumpery, worſhipped as gods. Yea they worſhipped all living creatures, as namely of Beaſts, a Bullock, a Dog, and a Cat; of flying Fowls, Ibis (which is a Bird with a long bill, naturally devouring up venemous things and noiſome Serpents) and a Sparrow-hawk: of fiſhes they had two gods; to wit, Lepidotus piſcis, and Oxyrinchus. The Saitans and Thebans had to their god a Sheep. In the City Lycopolis they worſhipped a Woolf; in Herinopolis, the Cynocephalus; the Leopolitans, a Lyon; in Laetopolis, a Fiſh, in Nilus called Latus. In the City Cynopolis, they worſhipped Anubis. At Babylon, beſides Memphis, they made an Onion their god; the Thebans, an Eagle, the Mendeſeans, a Goat; the Perſians, a Fire called Orimaſda; the Arabians, Bacchus, Venus, and Diaſaren; the Boeotians, Amphyaraus; the Africans, Mopſus; the Scythians, Minerva; the Naucratits, Serapis, which is a Serpent; Aſtartes (being as Cicero writeth the fourth Venus, who was ſhe, as others affirm, whom Solomon worſhipped at his Concubines requeſt) was the goddeſs of the Aſſyrians. At Noricum, being a part of Bavaria, they worſhip Tibilenus; the Moores worſhip Juba; the Macedonians, Gabirus; the Poenians, Uranius; at Samos, Juno was their god; at Paphos, Venus; at Lemnos, Vulcan; at Naxos, Liberus; at Lampſack, Priapus with the great genitals; who was ſet up at Helleſpont to be adored. In the Iſle Diomedea, Diomedes; at Delphos, Apollo; at Epheſus, Diana was worſhipped. And becauſe they would play ſmall game rather than ſit out, they had Acharus Cyrenaicus, to keep them from Flies and flie-blows; Hercules Canopius, to keep them from Fleas; Apollo Parnopejus, Imperial gods and their aſſiſtants. to keep their cheeſes from being Mouſeaten. The Greeks were the firſt, that I can learn to have aſſigned to the gods their principal Kingdoms and Offices: as Jupiter to rule in Heaven, Pluto in Hell, Neptune in the Sea, &c. To theſe they joyned, as aſſiſtants, divers Commiſſioners; as to Jupiter, Saturn, Mars, Venus, Mercury, and Minerva: to Neptune, N [...]reus, &c. Tutilina was only a mediatrix to Jupiter, not to deſtroy Corn with Thunder or Tempeſts, before whom they uſually lighted Candles in the Temple, to appeaſe the ſame, according to Popiſh cuſtom in theſe dayes.The number of gods among the Gentiles. But I may not repeat them all by name, for the gods of the Gentiles were by good record, as Varro and others report, to the number of thirt thouſand, and upward. Whereby the reaſonable Reader may judge their ſuperſtitious blindneſs.

CHAP. XXIV.

Of Popiſh Provincial gods; a compariſon between them and Heathen gods; of Phyſical gods; and of what Occupation every Popiſh god is.

NOw if I thought I could make an end in any reaſonable time, I would begin with our antichriſtian gods, otherwiſe called Popiſh idols, which are as rank Devils as Dii Gentium, Gods of the Gentiles, ſpoken of in the Pſalms: or as Dii Montinum, Gods of the Mountains, ſet forth and [Page] rehearſed in the firſt Book of the Kings: or as Dii Terrarum, or Dii Populorum, 1 King. 20. 2 Chron. 32. 1 Chron. 16. Judg. 3. 2 Chron. 25. 2 King 23, &c. Gods of the Earth or of People, mentioned in the ſecond of the Chronicles, 32. and in the firſt of the Chronicles, 16. or as Dii Terrae, Gods of the Earth, in Judges 3. or as Dii filiorum Seir, Gods of the ſons of Seir in the ſecond of the Chronicles, 25. or as Dii Alieni, Strange Gods, which are ſo often mentioned in the Scriptures.

Surely, there were in the Popiſh Church more of theſe in number, more in common, more in private, more publike, more for lewd purpoſes, and more for no purpoſe, than among all the Heathen, either heretofore, or at this preſent time: for I dare undertake, that for every Heathen Idol I might produce twenty out of the Popiſh Church. For there were proper Idols of every Nation:Popiſh gods of Nations. as S. George on Horſeback for England, (excepting whom, there is ſaid to be no more Horſemen in Heaven ſave only S. Martine) S. Andrew for Burgundie and Scotland, S. Michael for France, S. James for Spain, S. Patrick for Ireland, S. David for Wales, S. Peter for Rome, and ſome part of Italy. Had not every City in all the Popes Dominions his ſeveral Patron? As Paul for London, Denis for Paris, Ambroſe for Millen, Loven for Gaunt, Rombal for Mackline, S. Mark's Lion for Venice, the three Magitian Kings for Cullen, and ſo of other? Yea, had they not for every ſmall Town, and every Village and Pariſh (the names whereof I am not at leiſure to repeat) a ſeveral Idol? As S. Sepulchre, for one; S. Bride, Pariſh Gods or Popiſh Idols. for another; S. Alhallows, All-Saints, and our Lady for all at once: which I thought meeter to rehearſe, than a bed-roll of ſuch a number as are in that predicament. Had they not he-Idols and ſhe-idols, ſome for men, ſome for women, ſome for beaſts, ſome for fowls? &c. Do you not think that S. Martin might be oppoſed to Bacchus? If S. Martin be too weak, we have S. Urbane, S. Clement, and many other to aſſiſt him. Was Venus and Meretrix an Advocate for Whores among the Gentiles? Behold, there were in the Romiſh Church to encounter with them, S. Aphra, S. Aphrodite, and S. Maudline. But inſomuch as long as Meg was as very a whore as the beſt of them, ſhe had wrong that ſhe was not alſo canonized, and put in as good credit as they: for ſhe was a Gentlewoman born; whereunto the Pope hath great reſpect in cannonizing of his Saints. For (as I have ſaid) he cannonizeth the rich for Saints, and burneth the poor for Witches. But I doubt not, Magdalen, and many other godly women are very Saints in Heaven, and ſhould have been ſo, though the Pope had never cannonized them; but he doth them wrong, to make them the Patroneſſes of Harlots and ſtrong Strumpets.

Was there ſuch a Traitor among all the Heathen Idols, as S. Thomas Becket? See the Golden Legend for the life of S. Bridget. He-Saints and ſhe-Saints of the old ſtamp, with their peculiar vertues touching the curing of diſeaſes. Or ſuch a whore as S. Bridget? I warrant you S. Hugh was as good a Huntſman as Anubis. Was Vulcan the Protector of the Heathen Smiths? Yea forſooth, and S. Euloge was Patron for ours. Our Painters had Luke, our Weavers had Steven, our millers had Arnold, our Traitors had Goodman, our Sowters had Criſpine, our Potters had S. Gore with a Devil on his ſhoulder, and a Pot in his hand. Was there a better Horſeleech among the gods of the Gentiles than S. Loy? Or a better Sowgelder than S. Anthony? Or a better Toothdrawer than S. Apolline? I believe that Apollo Parnopeius was no better a Ratcatcher than S. Gertrude, who hath the Popes Patent and commendation therefore. The Thebans had not a better Shepherd than S. Wendeline, nor a better Giſſard to keep their Geeſe than Gallus. But for Phyſick and Surgery, our Idols exceed them all. For S. John, and S. Valentine excelled at the Falling-evil. S. Roch was good at the Plague, S. Petronill at the Ague. As for S. Margaret, ſhe paſſed Lucina for a Midwife, and yet was but a Maid; in which reſpect S. Marpurge is joyned with her in Commiſſion.

For mad men, and ſuch as are poſſeſſed with Devils, S. Roman was excellent, and Fryer Ruffine was alſo prettily skilful in that Art. For Botches and Biles, Coſmus and Damian; S. Clare for the Eyes, S. Apolline for Teeth, S. Job for the For the French-pox or the common kind of Pox, or both? This would be known. Pox. And for ſore Breaſts S. Agatha was as good as Ruminus. Whoſoever ſerved Servatius well, ſhould be ſure to loſe nothing: if Servatius failed in his office, [Page] S. Vinden could ſupply the matter with his cunning; for he could cauſe all things that were loſt to be reſtored again. But here lay a ſtraw for a while, and I will ſhew you the names of ſome, which exceed theſe very far, and might have been cannonized for Arch-Saints; all the other Saints or Idols being in compariſon of them but bunglers, and bench-whiſtlers. And with your leave, when all other Saints had given over the matter, and the Saints utterly forſaken of their ſervitors, they repaired to theſe that I ſhall name unto you, with the good conſent of the Pope, who is the fautor, or rather the Patron of all the Saints, Devils, and Idols living or dead, and of all the gods ſave one. And whereas none other Saint could cure above one diſeaſe, in ſo much as it was idolatry, folly I ſhould have ſaid, to go to Job for any other malady than the Pox; nothing cometh amiſs to theſe. For they are good at any thing, and never a whit nice of their cunning: yea greater matters are ſaid to be in one of their powers, than is in all the other Saints.New Saints. And theſe are they: S. Mother Bungie, S. Mother Paine, S. Feats, S. Mother Still, S. Mother Dutton, S. Kytrell, S. Urſula Kemp, S. Mother Newman, S. Doctor Heron, S. Roſimund a good old Father, and divers more that deſerve to be regiſtred in the Popes Kalender, or rather the Devils Rubrick.

CHAP. XXV.

A Compariſon between the Heathen and the Papiſts, touching their excuſes for Idolatry.

ANd becauſe I know, that the Papiſts will ſay, that their Idols are Saints, and no ſuch Devils as the gods of the Gentiles were: you may tell them, that not only their Saints,Divos vocant Grammatici eos qui ex hominibus dii facti ſunt. but the very Images of them were called Divi. Which though it ſignifie gods, and ſo by conſequence Idols or Fiends: yet put but an (l) thereunto, and it is Divil in Engliſh. But they will ſay alſo that I do them wrong to gibe at them; becauſe they were holy men and holy women. I grant ſome of them were ſo, and further from allowance of the Popiſh Idolatry imployed upon them, than grieved with the deriſion uſed againſt that abuſe. Yea even as Silver and Gold are made Idols unto them that love them too well, and ſeek too much for them: ſo are theſe holy men and women made Idols by them that worſhip them, and attribute unto them ſuch honour as to God only appertaineth.

The Heathen gods were for the moſt part good men, and profitable members to the Common-wealth wherein they lived, and deſerved fame, &c. in which reſpect they made gods of them when they were dead; as they made Devils of ſuch Emperours and Philoſophers as they hated, or as had deſerved ill among them. And is it not even ſo, and worſe, in the Common-wealth and Church of Popery? Doth not the Pope excommunicate, curſe, and condemn for Hereticks, and drive to the bottomleſs pit of Hell, proclaiming to the very Devils, all thoſe that either write, ſpeak, or think, contrary to his idolatrous doctrin? Cicero, Cic. de natur. deorum. when he derided the Heathen gods, and inveighed againſt them that yielded ſuch ſervile honour unto them, knew the perſons, unto whom ſuch abuſe was committed, had well deſerved as civil Citizens; and that good fame was due unto them, and not divine eſtimation. Yea the Infidels that honoured thoſe gods, as hoping to receive benefits for their devotion imployed that way, knew and conceived that tke Statues and Images, before whom with ſuch reverence they poured forth their Prayers, were ſtocks and ſtones, and only pictures of thoſe perſons whom they reſembled: yea they alſo knew, that the parties themſelves were creatures,The Papiſts ſee a moth in the eye of others, but no beam in their own. and could not do ſo much as the Papiſts and Witchmongers think the Rood of Grace, or mother Bungie could do. And yet the Papiſts can ſee the abuſe of the Gentiles, and may not hear of their own idolatry more groſs and damnable than the others.

CHAP. XXVI.

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The conceit of the Heathen and the Papiſts all one in Idolatry; of the Council of Trent; a notable ſtory of a Hangman arraigned after he was dead and buried, &c.

BUt Papiſts perchance will deny, that they attribute ſo much to theſe Idols as I report; or that they think it ſo meritorious to pray to the images of Saints as is ſuppoſed; affirming, that they worſhip God, and the Saints themſelves, under the forms of Images. Which was alſo the conceit of the Heathen, and their excuſe in this behalf; whoſe eyeſight and inſight herein reached as far as the Papiſtical diſtinctions publiſhed by Popes and their Councils. Neither do any of them admit ſo groſs Idolatry,The idolatrous Council of Trent. as the Council of Trent hath done, who alloweth that worſhip to the Rood that is due to Jeſus Chriſt himſelf; and ſo likewiſe of other Images of Saints. I thought it not impertinent therefore in this place to inſert an example taken out of the Roſarie of our Lady, in which Book do remain (beſides this) ninety and eight examples to this effect: which are of ſuch authority in the Church of Rome, that all Scripture muſt give place unto them. And theſe are either read there as their ſpecial Homilies, or preached by their chief Doctors. And this is the Sermon for this day verbatim tranſlated out of the ſaid Roſarie, a Book much eſteemed and reverenced among Papiſts.

‘A certain Hangman paſſing by the Image of our Lady, ſaluted her, commending himſelf to her protection. Afterwards, while he prayed before her,Exempl. 4. he was called away to hang an offendor; but his Enemies intercepted him, and ſlew him by the way. And lo a certain holy Prieſt, which nightly walked about every Church in the City, roſe up that night, and was going to his Lady, I ſhould ſay, to our Lady-Church. And in the Church-yard he ſaw a great many dead men, and ſome of them he knew, of whom he asked, What the matter was, &c. who anſwered, That the Hangman was ſlain, and the Devil challenged his ſoul, the which our Lady ſaid was her: and the Judge was even at hand coming thither to hear the cauſe, and therefore (ſaid they) we are now come together. The Prieſt thought he would be at the hearing hereof, and hid himſelf behind a tree; and anon he ſaw the judicial ſeat ready prepared and furniſhed,But our Lady ſpyed him well enough; as you ſhall read. where the Judge, to wit, Jeſus Chriſt, ſate, who took up his mother unto him. Soon after the Devils brought in the Hangman pinnioned, and proved by good evidence, that his ſoul belonged to them. On the other ſide, our Lady pleaded for the Hangman, proving that he at the hour of death commended his ſoul to her. The judge hearing the matter ſo well debated on either ſide, but willing to obey (for theſe are his words) his mothers deſire, and loath to do the Devils any wrong, gave ſentence that the Hangmans ſoul ſhould return to his body, until he had made ſufficient ſatisfaction; ordaining that the Pope ſhould ſet forth a publick form of Prayer for the Hangmans ſoul. It was demanded, who ſhould do the errand to the Popes Holineſs? Marry quoth our Lady, that ſhall yonder Prieſt that lurketh behind the tree. The Prieſt being called forth, and injoyned to make relation hereof,The Prieſts Arſe made buttons. and to deſire the Pope to take the pains to do according to this decree, asked by what token he ſhould be directed. Then was delivered unto him a Roſe of ſuch beauty, as when the Pope ſaw it, he knew his meſſage was true.’ And ſo, if they do not well, I pray God we may.

CHAP. XXVII.

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A Confutation of the Fable of the Hangman; of many other feigned and ridiculous Tales and Apparitions, with a reproof thereof.

BY the tale above mentioned you ſee what it is to worſhip the Image of our Lady. For though we kneel to God himſelf, and make never ſo humble Petitions unto him, without faith and repentance it ſhall do us no pleaſure at all.Our B. Ladies favour. Yet this Hangman had great friendſhip ſhewed him for one point of courteſie uſed to our Lady, having not one dram of faith, repentance, nor yet of honeſty in him. Nevertheleſs, ſo credulous is the nature of man, as to believe this and ſuch like fables: yea, to diſcredit ſuch ſtuffe, is thought among the Papiſts flat hereſie. And though we that are Proteſtants, will not believe theſe toyes, being ſo apparently Popiſh: yet we credit and report other appearances, and aſſuming of bodies by ſouls and ſpirits; though they be as prophane, abſurd, and impious as the other. We are ſure the holy Maid of Kent's Viſion was a very coſenage: but we can credit, imprint, and publiſh for a true poſſeſſion or hiſtory, the knavery uſed by a coſening varlot at Maidſtone; Greg. 4. dialog. cap 51. Alexand. lib. 5. cap. 23. & lib. 2. cap. 9, &c. Greg. lib 4. dialog. c. 40. idem. cap. 55. and in other places elſewhere innumerable. Micha. And. theſ. 151. and many other ſuch as that was. We think ſouls and ſpirits may come out of Heaven or Hell, and aſſume bodies, believing many abſurd tales told by the Schoolmen and Romiſh Doctors to that effect: but we diſcredit all the ſtories that they, and as grave men as they are, tell us upon their knowledge and credit, of ſouls condemned to Purgatory, wandering for ſuccour and releaſe by Trentals and Maſſes ſaid by a Popiſh Prieſt, &c. and yet they in probability are equal, and in number far exceed the other.

We think that to be a lye, which is written, or rather fathered upon Luther; to wit, That he knew the Devil, and was very converſant with him, and had eaten many buſhels of Salt, and made jolly good cheer with him; and that he was confuted in a deſputation with a real Devil about the aboliſhing of private maſs. Neither do we believe this report,Alex. ab Alexand. lib. 4. genealog. dierum. cap. 19. Plutarch. oratione ad Apollonium. Item. Baſilienſ. in epiſt. Platina de vitis pontificum. Nauclerus 2. generat. 35. That the Devil in the likeneſs of a tall man, was preſent at a Sermon openly made by Caroloſtadius; and from this Sermon went to his houſe, and told his ſon that he would fetch him away after a day or twain, as the Papiſts ſay he did indeed, although they lie in every point thereof moſt maliciouſly. But we can believe Platina and others, when they tell us of the appearances of Pope Benedict the eight, and alſo the ninth; how the one rode upon a black Horſe in the Wilderneſs, requiring a Biſhop (as I remember) whom he met, that he would diſtribute certain money for him, which he had purloined of that which was given in Alms to the poor, &c. and how the other was ſeen a hundred years after the Devil had killed him in a Wood, of an Hermite in a Bears-skin, and an Aſſes-head on his ſhoulders, &c. himſelf ſaying that he appeared in ſuch ſort as he lived. And divers ſuch ſtuffe rehearſed by Platina.

Ambr. ſer. 90. de paſſione Agn. Euſeb. lib. Eccl. hiſt. 5. Niceph. bib. 5. cap. 7. Hieronym. in vita Pau. Theodor. lib. hiſt. 5. c. 24. Athan. in vita Antho.Now becauſe S. Ambroſe writeth, that S. Anne appeared to Conſtance the daughter of Conſtantine, and to her Parents, watching at her Sepulchre: and becauſe Euſebius and Nicephorus ſay, That the Pontamian Virgin, Origen's Diſciple, appeared to S. Baſil, and put a Crown upon his head, in token of the glory of his martyrdom, which ſhould ſhortly follow: and becauſe Hierome writeth of Paul's appearance; and Theodoret, of S. John the Baptiſt; and Athanaſius, of Ammons, &c. many do believe the ſame ſtories and miraculous appearances to be true. But few Proteſtants will give credit unto ſuch ſhameful fables, or any like them, when they find them written in the Legendary, Feſtival, Roſaries of our Lady, or any other ſuch Popiſh Authors. Whereby I gather, that if the Proteſtant believe ſome few lyes, the Papiſts believe a great number. This I write, to ſhew the imperfection of man, how attentive our ears are to hearken to tales. And though herein conſiſts no great point of faith or infidelity; yet let us that profeſs the Goſpel take warning of Papiſts, not to be carryed away with every vain blaſt [Page] of doctrine; but let us caſt away theſe prophane and old Wives fables. And although this matter have paſſed ſo long with general credit and authority; yet many Melancth. in Calendar. Manlii 23. April. Marbach. lib. de miracul. adverſus Inſ. Johannes Rivius de veter. ſuperſtit Athan. lib. 99. queſt. 11. Auguſt. de cura pro mortu. cap. 13. Luk. 16 29. grave Authors have condemned long ſince all thoſe vain Viſions and Apparitions, except ſuch as have been ſhewed by God, his Son, and his Angels. Athanaſius ſaith, That ſouls once looſed from their bodies, have no more ſociety with mortal men. Auguſtine ſaith, That if ſouls could walk and viſit their friends, &c. or admoniſh them in ſleep, or otherwiſe, his Mother that followed him by Land and by Sea would ſhew her ſelf to him, and reveal her knowledge, or give him warning, &c. But moſt true it is that is written in the Goſpel: We have Moſes and the Prophets, who are to be hearkened unto, and not the dead.

CHAP. XXVIII.

A Confutation of Johannes Laurentius, and of many others, maintaining theſe fained and ridiculous Tales and Apparitions, and what driveth them away: of Moſes and Elias appearance in Mount Tabor.

FUrthermore, to proſecute this matter in more words; if I ſay that theſe Apparitions of Souls are but knaveries and coſenages; Matth. 17.3. Luk. 9.30. they object that Moſes and Elias appeared in Mount Tabor, and talked with Chriſt, in the preſence of the principal Apoſtles; yea, and that God appeared in the buſh, &c. As though Spirits and Souls could do whatſoever it pleaſeth the Lord to do, Johan. Laur. lib. de natur. daemon. or appoint to be done for his own glory, or for the manifeſtation of his Son miraculouſly. And therefore I thought good to give you a taſte of the Witchmongers abſurd opinions in this behalf.

And firſt you ſhall underſtand, that they hold, Mich. Andr. theſ. 222 &c. That all the ſouls in heaven may come down and appear to us when they liſt, and aſſume any body ſaving their own; otherwiſe (ſay they) ſuch ſouls ſhould not be perfectly happy. They ſay, That you may know the good ſouls from the bad very eaſily:Idem theſ. 235. & 236. For a damned ſoul hath a very heavy and ſowre look; but a Saints ſoul hath a cheerful and a merry countenance; theſe alſo are white and ſhining, the other cole black. And theſe damned ſouls alſo may come up out of Hell at their pleaſure; although Abraham made Dives believe the contrary.Idem. theſ. 226. Th. Aq. 1. pag. quaeſt. 89. ar. 8. They affirm, That damned Souls walk ofteneſt: next unto them the ſouls of Purgatory; and moſt ſeldom the ſouls of Saints. Alſo they ſay, That in the old Law ſouls did appear ſeldom; and after dooms-day they ſhall never be ſeen more:Gregor. in dial. 4. Mich. And. theſ. 313, 316, 317. in the time of grace they ſhall be moſt freequent. The walking of theſe ſouls (ſaith Michael Andr.) is a moſt excellent argument for the proof of Purgatory; for (ſaith he) thoſe ſouls have teſtified that which the Popes have affirmed in that behalf; to wit, that there is not only ſuch a place of puniſhment, but that they are releaſed from thence by Maſſes, and ſuch other ſatisfactory works; whereby the goodneſs of the Maſs is alſo ratified and confirmed.

Theſe heavenly or purgatory ſouls (ſay they) appear moſt commonly to them that are born upon Ember-dayes, and they alſo walk moſt uſually on thoſe Ember-dayes;Idem. theſ. 346. Leo ſerm. de jejuniis 10. menſ. Gelaſ. in Epiſtola ad Epiſc. Mich. Andr. theſ. 345. Greg. dial. 4. cap. 1, 12, 14. Mich. And. theſ. 347. Greg. dial. 4. cap. 11. Mich. And. theſ. 347. becauſe we are in beſt ſtate at that time to pray for the one, and to keep company with the other. Alſo they ſay, That ſouls appear ofteneſt by night; becauſe men may then be at be at beſt leiſure, and moſt quiet. Alſo they never appear to the whole multitude, ſeldom to a few, and moſt commonly to one alone; for ſo one may tell a lye without controlment. Alſo they are ofteneſt ſeen by them that are ready to die; as Traſilla ſaw Pope Foelix; Urſine, Peter and Paul; Galla 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 Urſine ſaw Peter and Paul, and yet many at that inſtant being preſent could not ſee any ſuch ſight, but thought it a lye; as I do. 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 [Page]ſhape of a Black-moor, Mich. And. theſ. 341. Idem. theſ. 388. Idem. theſ. 411. Mal. Malef. J. Bod. &c. Mich. And. theſ. 412. Idem. theſ. 414. or of a Beaſt, or of a Serpent, or ſpecially of an Heretick. The Chriſtian ſigns that drive away theſe evil ſouls, are the croſs, the Name of Jeſus, and the relicks of Saints; in the number whereof are Holy-water, Holy-bread, Agnus Dei, &c. For Andrew ſaith, That notwithſtanding Julian was an Apoſtate, and a betrayer of Chriſtian Religion; yet at an extremity, with the only ſign of the Croſs, he drave away from him many ſuch evil ſpirits; whereby alſo (he ſaith) the greateſt diſeaſes and ſickneſſes are cured, and the ſoreſt dangers avoided.

CHAP. XXIX.

A Confutation of aſſuming of Bodies, and of the Serpent that ſeduced Eve.

THey that contend ſo earneſtly for the Devils aſſuming of bodies and viſible ſhapes, do think they have a great advantage by the words uttered in the third of Geneſis, Gen. 3.14, 15. where they ſay, the Devil 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, & true meaning of the word, which is there ſet down in the manner of a Tragedy, in ſuch humane and ſenſible form, as wonderfully informeth our underſtanding; though it ſeem contrary to the ſpiritual courſe of Spirits and Devils, and alſo to the nature and divinity of God himſelf; who is infinite, and whom no man ever ſaw with corporal eyes, and lived. And doubtleſs, if the Serpent there had not been taken abſolutely, nor Metaphorically for the Devil, the Holy Ghoſt would have informed us thereof in ſome part of that ſtory. But to affirm it ſometimes to be a Devil, and ſometimes a Snake; whereas there is no ſuch diſtinction to be found or ſeen in the Text, is an invention and a fetch (methinks) beyond the compaſs of all divinity.Gen. 3.1. 2 Cor. 11.3. Certainly the Serpent was he that ſeduced Eve; now whether it were the Devil, or a Snake; let any wiſeman (or rather let the Word of God) judge. Doubtleſs the Scripture in many places expoundeth it to be the Devil. And I have (I am ſure) one wiſe man on my ſide for the interpretation hereof,Sap. 2.24. namely Solomon; who ſaith, Through envie of the Devil came death into the world; referring that to the Devil, 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 Snakes-head, and ſo break it in pieces, &c. but that ſpecial ſeed, which is Chriſt, ſhould be born of a woman, to the utter over-throw of Satan, and to the redemption of mankind, whoſe heel or fleſh in his members the Devil ſhould bruiſe and aſſault, with continual attempts, and carnal provocations, &c.

CHAP. XXX.

The Objection concerning the Devils Aſſuming of the Serpents Body anſwered.

Gen. 3.1.THis word Serpent, in holy Scripture is taken for the Devil: The Serpent was more ſubtil than all the Beaſts of the field. It likewiſe ſignifieth ſuch as be evil ſpeakers, ſuch as have ſlandering tongues, alſo Hereticks,Pſal. 64.3. Numb. 8. & 9. Joh. 3.14. &c. They have ſharpened their tongues like Serpents. It doth likewiſe betoken the death and Sacrifice of Chriſt: As Moſes lifted up the Serpent in the Wilderneſs, ſo muſt the Son of man be lifted up upon the Croſs. Moreover, it is taken [Page] for wicked men: O ye Serpents and generation of Vipers. Mat. 23 33. Mat. 10.16. Thereby alſo is ſignified as well a wiſe as a ſubtil 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 equivocal, ſo likewiſe it is ſometimes taken in the good, and ſometimes in the evil part. But where it is ſaid, That the Serpent was father of lyes, author of death, and the worker of deceit; methinks it is a ridiculous opinion to hold, that thereby a Snake is meant; which muſt be, if the letter be preferred before the Allegory.J. Cal. in Gen. cap. 3.1. Truly Calvin's 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 coming. Idem. ibid. 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 groſs ſtyle, thoſe things which he there delivereth; Idem. ibid. Idem. ibid. forbearing once to rehearſe the name of Satan. And further he ſaith, That this order may not be thought of Moſes his own 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 plainneſs and clearneſs of external words.

If it be ſaid, according to experience, That certain other Beaſts are farre more ſubtil than the Serpent: They anſwer, That it is not abſurd to confeſs, that the ſame gift was taken away from him, by God, becauſe he brought deſtruction to mankind. Which is more (methinks) than need be granted in that behalf. For Chriſt ſaith not;Mat. 10.16. Be ye wiſe as Serpents were, before their tranſgreſſion; but, Be wiſe as Serpents are. I would learn what impiety, abſurdity, or offence it is to hold, that Moſes, under the perſon of a poyſoning Serpent or Snake, deſcribeth the Devil that poyſoned Eve with his deceitful wor [...]s, and venomous aſſault. Whence cometh it elſe, that the Devil is called ſo often, The Viper, The Serpent, Iſai. 30.6. Mat. 3.7. & 12. Luk. 3.34. & 23, 33. Gen. 3.1. &c. and that his children are called the generation of Vipers; but upon this firſt deſcription of the Devil made by Moſes? For I think none ſo groſs, as to ſuppoſe, that the wicked are the children of Snakes, according to the letter; no more than we are to think and gather, that God keepeth a Book of Life, written with Pen and Ink upon Paper; as Citizens record their Free-men.

CHAP. XXXI.

Of the Curſe rehearſed Gen. 3. and that place rightly expounded; John Calvins opinion of the Devil.

THe curſe rehearſed by God in that place, whereby Witchmongers labour ſo buſily to prove that the Devil entered into the body of a Snake, and by conſequence can take the body of any other creature at his pleaſure, &c. reacheth I think further into the Devils matters, than we can comprehend it, or is needful for us to know, that underſtand not the wayes of the Devils creeping, and is far unlikely to extend to plague the generation of Snakes; though they had been made with legges before that time, and through his curſe was deprived out of that benefit, And yet, if the Devil ſhould have entered into the Snake, in manner and form as they ſuppoſe, I cannot ſee in what degree of ſin the poor Snake ſhould be ſo guilty, as that God, who is the moſt righteous Judge, might be offended with him.Family of Love. But although I abhor that lewd interpretation of the Family of Love, and ſuch other Heretiques, as would reduce the whole Bible into allegories: yet (methinks) the creeping there is rather metaphorically or ſignificatively ſpoken, than literally; even by that figure, which is there proſecuted to the end: Wherein the Devil is reſembled to an odious creature, who as he creepeth upon us to annoy our bodies; ſo doth the Devil there creep into [Page] the conſcience of Eve, to abuſe and deceive her: whoſe ſeed nevertheleſs ſhall tread down and diſſolve his power and malice: And through him, all good Chriſtians (as Calvin ſaith) obtain power to do the like. J. Cal. lib. inſtit. 1. cap. 14. ſect. 18. For we may not imagine ſuch a material tragedy, as there is deſcribed, for the eaſe of our feeble and weak capacities.

For whenſoever we find in the Scriptures, that the Devil is called God, the Prince of the world, a ſtrong armed man, to whom is given the power of the air; a roaring Lion, a Serpent, &c. the Holy Ghoſt moved us thereby, to beware of the moſt ſubtil, ſtrong and mighty Enemy, and to make preparation, and arm our ſelves with faith againſt ſo terrible an Adverſary. And this is the opinion and counſel of Calvin, J. Cal. lib. inſtit. 1. cap. 14. ſect. 13. That we ſeeing our own weakneſs, and his force manifeſted in ſuch terms, may beware of the Devil, and may flie to God for ſpiritual aid and comfort: And as for his corporal aſſaults, or his attempts upon our bodies, his night-walkings, his viſible appearings, his dancing with Witches, &c. we are neither warned in the Scriptures of them, nor willed by God or his Prophets to flie them; neither is there any mention made of them in the Scriptures. And therefore think I thoſe Witchmongers and abſurd Writers to be as groſs on the one ſide, as the Sadduces are impious and fond on the other, which ſay, That Spirits and Devils are only motions and affections, Aug. de cura pro mort &c. and that Angels are but tokens of Gods power. I for my part confeſs with Auguſtine, That theſe matters are above my reach and capacity; and yet ſo farr as God Word teacheth me, I will not ſtick to ſay, That they are living creatures, ordained to ſerve the Lord in their vocation. And although they abode not in their firſt eſtate, yet that they are the Lords Miniſters, and Executioners of his wrath, to try and tempt in this world, and to puniſh the reprobate in Hell fire in the world to come.

CHAP. XXXII.

Mine own Opinion and Reſolultion of the Nature of Spirits, and of the Devil, with his properties.

BUt to uſe few words in a long matter, and plain terms in a doubtful caſe, this is mine opinion concerning this argument. Firſt, that Devils are ſpirits and no bodies:P. Mart. in loc. com. 9. ſect. 14. For (as Peter Martyr ſaith) ſpirits and bodies are by antitheſis oppoſed one to another; ſo as a body is no ſpirit, nor a ſpirit a body. And that the Devil, whether he be many or one (for by the way you ſhall underſtand, that he is ſo ſpoken of in the Scriptures, as though there were but 1 Sam. 22. Luk. 8. John 8. Epheſ. 6. 2 Tim. 2. 1 Pet. 5. one, and ſometimes as though Col. 1.16. 1 Cor. 10. Mat. 8. & 10. Luk. 4. one were many legions, the ſenſe whereof I have already declared according to Calvins opinion; he is a creature made by God, and that for vengeance, as it is written in Ecclus. 39. v. 28. and of himſelf naught, though imployed by God to neceſſary and good purpoſes. For in places where it is written, that Sap. 1. Apocal. 4. 1 Tim. 4.4. all the creatures of God are good: and again, when God, in the creation of the world, Gen. 1. ſaw all that he had made was good; the Devil is not comprehended within thoſe words of commendation. For it is written, that he was a Joh. 8.44. 1 Joh. 3.8. murtherer from the beginning, and abode not in the truth; becauſe there is no truth in him; but when he ſpeaketh a lye, he ſpeaketh of his own, as being a lyer, and the father of lyes, and (as John ſaith) a ſinner from the beginning. Neither was his creation (ſo far as I can find) in that week that God made man, and thoſe other creatures mentioned in Geneſis the firſt, and yet God created him purpoſely to deſtroy. I take his ſubſtance to be ſuch as no man can by learning define, nor by wiſdom ſearch out. M. Deering ſaith,Edw. Deering, in his reading upon Heb. 1. Reading the 6. Epheſ. 6.12. Col. 2.16. Matth. 25. Tha [...] Paul himſelf, reckoning up principalities, powers, &c. addeth, Every name that is named in this world, or in the world to come. A clear ſentence (ſaith he) of Paul's modeſty, in confeſſing a holy ignorance of the ſtate of Angels, which name is alſo given to Devils in other places of the Scripture. His eſſence alſo and his form is alſo ſo proper and peculiar (in mine opinion) unto himſelf, as he [Page] himſelf cannot alter it, but muſt needs be content therewith, as with that which God hath ordained him, and aſſigned unto him, as peculiarly as he hath given to us our ſubſtance without power to alter the ſame at our pleaſures. For we find not that a ſpirit can make a body, more than a body can make a ſpirit: the Spirit of God excepted, which is Omnipotent. Nevertheleſs, I learn that their nature is prone to all miſcheif: for as the very ſignification of an Enemy and as an accuſer is wrapped up in Satan and Diabolus; ſo doth Chriſt himſelf declare him to be in the thirteenth of Matthew. 1 Pet. 5. Idem. ibid. Mat. 25.45. And therefore he brooketh well his name; for he lyeth dayly in wait, not only to corrupt, but alſo to deſtroy mankind; being (I ſay) the very tormentor appointed by God to afflict the wicked in this world with wicked temptations, and in the world to come with Hell fire.Mal. malef. par. 1. quaeſt. 5. The crymon of the word Diabolus. But I may not here forget how M. Mal. and the reſidue of that crew do expound that word Diabolus; for Dia (ſay they) is Duo, and Bolus is Morſellus, whereby they gather that the Devil eateth up a man both body and ſoul at two morſels. Whereas in truth the wicked may be ſaid to eat up and ſwallow down the Devil, rather than the Devil to eat up them; though it may well be ſaid by a figure, that the Devil like a roaring Lion ſeeketh whom he may devour: which is meant of the ſoul and ſpiritual devouring, as very novices in Religion may judge.

CHAP. XXXIII.

Againſt fond Witchmongers, and their opinions concerning corporal Devils.

NOw, how Brian Darcies he-ſpirits and ſhe-ſpirits, Titty and Tiffin, Suckin and Pidgin, Liard and Robin, &c. his white-ſpirits and black-ſpirits, gray-ſpirits and red-ſpirits, Devil-toad and Devil-lambe, Devils-cat and Devils-dam, agree herewithal, or can ſtand conſonant with the Word of God, or true Philoſophy, let Heaven and Earth judge.The book of W.W. publiſhed. In the mean time let any man with good conſideration peruſe that Book publiſhed by W.W. it ſhall ſuffice to ſatisfie him in all that may be required touching the vanities of the Witches Examinations, Confeſſions, and Executions; where, though the tale be told only of the accuſers part, without any other anſwer of theirs than their Adverſary ſetteth down; mine aſſertion will be ſufficiently proved true. And becauſe it ſeemeth to be performed with ſome kind of authority, I will ſay no more for the confutation thereof, but referr you to the Book it ſelf; whereto if nothing be added that may make to their reproach, I dare warrant nothing is left out that may ſerve to their condemnation. See whether the witneſſes be not ſingle, of what credit, ſexe and age they are; namely lewd, miſerable and envious poor people; moſt of them which ſpeak to any purpoſe being old women, and children of the age of 4, 5, 6, 7, 8, or 9. years.

And note how and what the Witches confeſs, and ſee of what weight and importance the cauſes are; whether their confeſſions be not won through hope of favour, and extorted by flattery or threats, without proof. But in ſo much as there were not paſt ſeventeen or eighteen condemned at once at S. Oſees in the County of Eſſex, At S. Oſees 17. or 18. Witches condemned at once. being a whole Pariſh (though of no great quantity) I will ſay the leſs: truſting that by this time there remain not many in that Pariſh. If any be yet behind, I doubt not but Brian Darcie will find them out; who, if he lack aid, Richard Gallis of Windſor were meet to be aſſociated with him; which Gallis hath ſet forth another Book to that effect, of certain Witches of Windſor executed at Abington. But with what impudency and diſhoneſty he hath finiſhed it, with what lyes and forgeries he hath furniſhed it; what folly and frenzy he hath uttered in it, I am aſhamed to report; and therefore being but a two-penny Book, I had rather deſire you to buy it, and ſo to peruſe it, than to fill my Book with ſuch beaſtly ſtuffe.

CHAP. XXXIV.

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A Concluſion wherein the Spirit of ſpirits is deſcribed, by the illumination of which Spirit all ſpirits are to be tryed: with a Confutation of the Pneumatomachi flatly denying the divinity of this Spirit.

TOuching the manifold ſignification of this word [Spirit] I have elſewhere in this brief diſcourſe told you my mind; which is a word nothing different in Heb. from breath or wind. For all theſe words following; to wit, Spiritus, Ventus, Platus, Halitus, are indifferently uſe by the Holy Ghoſt,Iſai. 30.28. and called by this Hebrew word [...] in the ſacred Scripture: For further proof whereof I cite unto you the words of Iſaiah; For his Spirit (or Breath) is as a River that overfloweth up to the neck, &c. in which place the Prophet deſcribeth the coming of God in heat and indignation unto judgement, &c. Zach. 6.5. Gen. 1.2. John 3.8. I cite alſo unto you the words of Zacharie; Theſe are the four Spirits of the Heaven, &c. Likewiſe in Geneſis; And the Spirit of God moved upon the waters. Moreover, I cite unto you the words of Chriſt; The Spirit (or Wind) bloweth where it liſteth. Unto which ſaid places infinite more might be added out of holy Writ, tending all to this purpoſe; namely, to give us this for a note, that all the ſayings above cited with many more that I could alledge, where mention is made of ſpirit, the Hebrew Text uſeth no word but one; to wit, [...] which ſignifieth (as I ſaid) Spiritum, ventum, flatum, halitum; which may be Engliſhed, Spirit, wind, blaſt, breath.

But before I enter upon the very point of my purpoſe, it ſhall not be amiſs, to make you acquainted with the collection of a certain School Divine; who diſtinguiſheth and divideth this word [Spirit] into ſix ſignifications;Eraſ. Sntar. in dictio Scholaſt. doctr. lit. S. ſaying, that it is ſometimes taken for the air, ſometimes for the bodies of the bleſſed, ſometimes for the ſouls of the bleſſed, ſometimes for the power imaginative or the mind of man; and ſometimes for God. Again he ſaith, That of ſpirits there are two ſorts, ſome created, and ſome uncreated.

A ſpirit uncreated (ſaith he) is God himſelf, and it is eſſentially taken, and agreeth unto the three Perſons notionally, to the Father, the Son, and the Holy Ghoſt perſonally. A ſpirit created is a creature, and that is likewiſe of two ſorts; to wit, bodily, and bodileſs. A bodily ſpirit is alſo of two ſorts: for ſome kind of ſpirit is ſo named of ſpiritualneſs, as it is diſtinguiſhed from bodilineſs: otherwiſe it is called Spiritus a ſpiriando, id eſt, a flando, of breathing or blowing, as the wind doth. A bodileſs ſpirit is one way ſo named of ſpiritualneſs, and then it is taken for a ſpiritual ſubſtance; and is of two ſorts; ſome make a full and compleat kind, and is called compleat or perfect, as a ſpirit angelical: ſome do not make a full and perfect kind, and is called incompleat or unperfect as the ſoul. There is alſo the ſpirit vital, which is a certain ſubtil or very fine ſubſtance neceſſarily diſpoſing and tending unto life. There be moreover ſpirits natural, which are a kind of ſubtil and very fine ſubſtances, diſpoſing and tending unto equal complexions of bodies. Again, there be ſpirits animal, which are certain ſubtil and very fine ſubſtances diſpoſing and tempering the body, that it might be animated of the form, that is, that it might be perfected of the reaſonable ſoul. Thus far he, In whoſe diviſion you ſee a Philoſophical kind of proceeding, though not altogether to be condemned, yet in every point not to be approved.

Eraſm. Sar. in lib. loc. & lit. praedictis.Now to the Spirit of ſpirits, I mean the principal and holy Spirit of God, which one defineth, or rather deſcribeth to be the third Perſon in the Trinity, iſſuing from the Father and the Son, no more the charity, dilection and love of the Father and the Son, than the Father is the charity, dilection and love of the Son and Holy Ghoſt. Laurent. a Villavicentio in phraſib. ſcript. lit. S. pag. 176. Another treating upon the ſame 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 [Page]pledge and earneſt penny of grace, and beareth witneſs unto our heart, Rom. 8.15. 1 Cor. 15.15. whiles we 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, John 15.26. even the Holy Spirit, he ſhall teſtifie of me. This Spirit hath divers Metaphorical names attributed thereunto in the Holy Scriptures. It is called by the name of water, becauſe it waſheth, comforteth, moiſtneth, ſofteneth and maketh fruitful 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 Iſaiah ſaith; I will pour water upon the thirſty, and floods upon the dry ground, &c.Iſai. 44.3. John 7.38. John 4.14. Wherewithal the words of Chriſt do agree; He that believeth 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 athirſt. Other places likewiſe there be, wherein the Holy Spirit is ſignified by the name of water and flood; as in the 13. of Iſaiah, the 29. of Ezek. the 146. Pſalm, &c. The ſame Spirit by reaſon of the force and vehemency thereof is termed fire. For it doth purifie and cleanſe the wholeman 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 ſomuch as in none more than in them this ſaying of the Prophet Jeremy was verified,Jer. 23.29. Nunquid non verba mea ſunt quaſi ignis? Are not my words even as it were fire? This was declared and ſhewed by thoſe fiery tongues, which were ſeen upon the Apoſtles after they had received the 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 John; 1 John 2.27. 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; whereof it is ſaid in the Book of Pſalms;Pſal. 45.7. Cyrill. in Evang. Joh. lib 3. cap. 14. God even thy God hath annointed 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 float and ſwim above all other liquors, ſo the mercy of God doth ſurpaſs and over-reach all his works, and the ſame doth moſt of all diſcloſe it ſelf to miſerable man.

It is likewiſe called the Finger of God, that is, the might and power of God:Exod. 8.19. by the vertue whereof the Apoſtles did caſt out Devils; to wit, even by the finger of God. It is called the Spirit of Truth, becauſe it maketh men true and faithful in their vocation; and for that it is the touch-ſtone to try all counterfeit devices of mans brain, and all vain Sciences, prophane Practices, deceitful Arts, and circumventing Inventions; ſuch as be in general all ſorts of Witchcrafts and Inchantments, within whoſe number are comprehended all thoſe wherewith I have had ſome dealing in my Diſcovery; to wit, Charms or Incantations, Divinations, Augury, Judicial Aſtrology, Nativity-caſting, Alchymiſtry, Conjuration, Lot-ſhare, Popery which is meer paltry, with divers other: not one whereof, no nor altogether are able to ſtand to the tryal and examination, which this Spirit of Truth ſhall and will take of thoſe falſe and evil ſpirits. Nay, they ſhall be found, when they are laid into the balance, to be lighter than vanity: very droſs, 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 whirlwind; ſuch is the perfection, integrity, and effectual 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 ſelf from the hearts of men,The holy Spirit can abide nothing that is carnal and unclean. for that it will not inhabit and dwell where ſin hath dominion, giveth place unto the ſpirit of errour and blindneſs, to the ſpirit of ſervitude and compunction, which biteth, gnaweth, [Page] and whetteth their hearts with a deadly hate of the Goſpel; in ſo much as it grieveth their minds and irketh their ears either to hear or underſtand the truth; of which diſeaſe properly the Phariſees 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 perverſeneſs and frowardneſs, into the ſpirit of giddineſs, lying, drowſineſs, and dulneſs; according as the Prophet Iſaiah ſaith; For the Lord hath covered you with a ſpirit of ſlumber, Iſai. 29.10. Iſai. 19, 14. and hath ſhut up your eyes; and again elſewhere, Dominus miſcuit in medio, &c. The Lord hath mingled among them the ſpirit of giddineſs, and hath made Egypt to err, as a drunken man erreth in his vomit: And as it is ſaid by Paul; And their fooliſh heart was blinded, Rom. 1.21, 24. Deut. 28.28, 29. and God gave them over unto their own hearts luſts. Which puniſhment Moſes threatneth unto the Jews; The Lord ſhall ſmite thee with madneſs, with blindneſs and amazedneſs of mind, and thou ſhalt grope at high noon as a blind 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 it is the motion of the holy Spirit, of the Spirit of Chriſt and of God; if unto evil things, then is it the ſuggeſtion of the wicked ſpirit,A queſtion. of the Devil, and of Satan. Whereupon I inferr, by the way of a queſtion, with what ſpirit we are to ſuppoſe ſuch to be moved, as either practice any of the vanities treated upon in this Book, or through credulity addict themſelves thereunto as unto divine oracles, or the voyce of Angels breaking through the clouds?An anſwer. We cannot impute this motion unto the good Spirit; for then they ſhould be able to diſcern between the nature of ſpirits, and not ſwerve in judgment: it followeth therefore, that the ſpirit of blindneſs and error doth ſeduce them, ſo that it is no marvel if in the alienation of their minds they take falſehood for truth,A great likelihood no doubt. ſhadows for ſubſtances, fancies for verities, &c, for it is likely that the good Spirit of God hath forſaken them, or at leaſtwiſe abſented it ſelf from them; elſe would they deteſt theſe devilliſh devices of men, which conſiſt of nothing but deluſions and vain practices, whereof (I ſuppoſe) this my Book to be a ſufficient diſcovery.

Judgment diſtinguiſhed.It will be ſaid, That I ought not to judge, for he that judgeth ſhall be judged. Whereto I anſwer, That judgment is not to be underſtood of three kind of actions in their proper nature; whereof the firſt are ſecret, and the judgment of them ſhall appertain to God, who in time will diſcloſe whatſoever is done in covert, and that by his juſt judgment. The ſecond are mixed actions, taking part of hidden, and part of open, ſo that by reaſon of their uncertainty and doubtfulneſs they are diſcuſſable and to be tryed; theſe after due examination are to have their competent judgment, and are incident to the Magiſtrate. The third are manifeſt and evident, and ſuch as do no leſs apparently ſhew themſelves than an inflammation of blood in the body: and of theſe actions every private man giveth judgment, becauſe they be of ſuch certainty, as that of them a man may as well conclude, as to gather that becauſe the Sun is riſen in the Eaſt, Ergo it is morning: he is come about and is full South, Ergo it is high noon; he is declining and cloſing up in the Weſt, Ergo, it is evening. So that the objection is anſwered.

Howbeit, letting this paſs, and ſpiritually to ſpeak of this Spirit, which whiles many have wanted,Joſias Simlerus lib. 4. cap. 5. adverſus veteres & novos Antitrinitarios, &c. Mat. 12.31, 32. it hath come to paſs that they have proved altogether carnal; and not ſavouring heavenly divinity have tumbled into worſe than Philoſophical barbariſm; and theſe be ſuch as of Writers are called Pneumatomachi, a Sect ſo injurious to the holy Spirit of God, that contemning the ſentence of Chriſt, wherein he foretelleth, That the ſin againſt the Holy Spirit is never to be pardoned, neither in this world nor in the world to come; they do not only deny him to be God, but alſo pull from him all being, and with the Sadduces maintain there is none ſuch; but that under and by the name of holy Spirit is meant a certain divine force, wherewith our minds are moved, and the grace and favour of God whereby we are his beloved. Againſt theſe ſhameleſs Enemies of the Holy Spirit, I will not uſe material weapons, but ſyllogiſtical charms. And firſt, I will ſet down ſome of their paralogiſms or falſe arguments; and upon the neck of them infer fit confutations grounded upon ſound reaſon and certain truth.

Their firſt Argument is knit up in this manner. The Holy Spirit is nowhere expreſly[Page]called God in the Scriptures; Ergo he is not God, 1. Objection. The Scripture doth never call the Holy Spirit God. or at leaſtwiſe he is not to be called God.

The Antecedent of this Argument is falſe; becauſe the Holy Spirit hath the title or name of God in the fift of the Acts. Again, the conſequent is falſe. For although he were not expreſly called God,The 1. anſwer. A refutation of the antecedent [...] &c. yet ſhould it not thereupon be concluded that he is not very God; becauſe unto him are attributed all the properties of God, which unto this do equally belong. And as we deny not that the Father is the true light, although it be not directly written of the Father, but of the Son; He was the true light giving light to every man that cometh into this world; ſo likewiſe it is not to be denyed, that the Spirit is God, although the Scripture doth not expreſly and ſimply note it; ſithence it aſcribeth equal things thereunto; as the properties of God, the works of God, the ſervice due to God, & that it doth interchangeably take the names of Spirit and of God oftentimes. They therefore that ſee theſe things attributed unto the Holy Spirit, and yet will not ſuffer him to be called by the name of God; do as it were refuſe to grant unto Eve the name of Homo, whom notwithſtanding they confeſs to be a creature reaſonable and mortal.

The ſecond reaſon is this.2. Objection. Hilarie doth not call the Spirit God; neither is he ſo named in the common Collects. Hilarie in all his twelve Books of the Trinity doth nowhere write that the Holy Spirit is to be worſhipped; he never giveth thereunto the name of God, neither dares he otherwiſe pronounce thereof, than that it is the Spirit of God. Beſides this, There are uſual Prayers of the Church commonly called the Collects, whereof ſome are made to the Father, ſome to the Son, but none to the Holy Spirit; and yet in them all mention is made of the three perſons.

Hereunto, I anſwer, that although Hilarie doth not openly call the Holy Spirit, God: yet doth he conſtantly deny it to be a creature.The 2. anſwer. Hilarius lib. 12. de Triade. Now if any ask me why Hilarie was ſo coy and nice to name the Holy Spirit, God, whom he denyeth to be a creature, when as notwithſtanding between God and a creature there is no mean: I will in good ſooth ſay what I think. I ſuppoſe that Hilarie, for himſelf thought well of the Godhead of the Holy Spirit: but this opnion was thruſt and forced upon him by the Pneumatomachi, who at that time rightly deeming of the Son, did erewhiles join themſelves to thoſe that were ſound of judgment.The place is long, and therefore I had rather refer the Reader unto the Book than to inſert ſo many lines. There is alſo in the Eccleſiaſtical Hiſtory a little book which they gave Liberius a Biſhop of Rome, whereinto they foiſted the Nicene Creed. And that Hilarie was a friend of the Pneumatomachi, it is perceived in his Book De Synodis, where he writeth in this manner; Nihil autem mirum vobis videri debet, fratres chariſſimi, &c. It ought to ſeem no wonder unto you dear Brethren, &c. As for the objection of the Prayers of the Church called the Collects, that in them the Holy Spirit is not called upon by name: we oppoſe and ſet againſt them the Songs of the Church, wherein the ſaid Spirit is called upon. But the Collects are more ancient than the Songs, Hymns, and Anthems. I will not now contend about ancientneſs, neither will I compare Songs and Collects together; but I ſay thus much only, to wit, that in the moſt ancient times of the Church the Holy Spirit hath been openly called upon in the Congregation. Now if I be charged to give an inſtance, let this ſerve.Collecta in die domin. ſanctae Trinit. In the Collect upon Trinity Sunday it is thus ſaid; Almighty and everlaſting God, which haſt given unto us thy ſervants grace by the confeſſion of a truth to acknowledg the glory of the eternal Trinity, and in the power of the divine Majeſty to worſhip the Unity; we beſeech thee that through the ſtedfaſtneſs of this faith, we may evermore be defended from all adverſity, which liveſt and reigneſt one God world without end. Now becauſe that in this Collect, where the Trinity is expreſly called upon, the names of perſons are not expreſſed; but Almighty and Everlaſting God invocated, who abideth in Trinity and Unity; it doth eaſily appear elſewhere alſo that the perſons being not named under the Name of Almighty and Everlaſting God, not only the Father is to be underſtood, but God which abideth in Trinity and Unity, that is, the Father, the Son, and the Holyghoſt.

A third objection of theirs is this.3. Objection. The Spirit is not be prayed unto, but the Father only. The Son of God oftentimes praying in the Goſpels, ſpeaking unto the Father, promiſeth the Holy Spirit, and doth alſo admoniſh the Apoſtles to pray unto the heavenly Father, but yet in the Name of the Son. Beſides that, he preſcribeth them this form of Prayer: Our Father which art in Heaven. Ergo The Father only is to be called upon, and conſequently the Father only is that one and [Page]very true God, of whom it is written, Thou ſhalt worſhip the Lord thy God, and him only ſhalt thou ſerve.

3. Anſwer. The conſequent is denied.Whereto I anſwer, firſt by denying the conſequent, The Son prayed to the Father only; Ergo, the Father only is of us alſo to be prayed unto. For the Son of God is diſtinguiſhed of us both in Perſon and in Office; he as a Mediator maketh Interceſſion for us to the Father; and although the Son and the Holy Spirit do both together receive and take us into favour with God; yet is he ſaid to intreat the Father for us; becauſe the Father is the fountain of all counſels and divine works. Furthermore touching the form of Praying deſcribed by Chriſt, it is not neceſſary that the Fathers name ſhould perſonally be there taken, ſith there is no diſtinction of perſons made; but by the Name of Father indefinitely we underſtand God, or the Eſſence of God, the Father, the Son, and the Holy-Ghoſt. For this name hath not alwayes a reſpect unto the generation of the Son of God; but God is called,1 Joh. 3.1: The Father of the faithful, becauſe of his gracious and free adopting of them; the foundation whereof is the Son of God, in whom we be adopted: but yot ſo adopted, that not the Father only receiveth us into his favour, but with him alſo the Son and the Holy Spirit doth the ſame. Therefore when we in the beginning of Prayer do advertiſe our ſelves of God's goodneſs towards us, we do not caſt an eye to the Father alone, but alſo to the Son, who gave us the Spirit of Adoption; and to the Holy Spirit in whom we cry Abba, Father. And if ſo be that invocation and Prayer were reſtrained to the Father alone, then had the Saints done amiſs, in calling upon, invocating, and praying to the Son of God, and with the Son the Holy Spirit in Baptiſm, according to the form by Chriſt himſelf aſſigned and delivered.

4. Objection. Amos ſaith, That the Spirit was created.Another objection is out of the fourth of Amos, in this manner: For lo it is I that make the Thunder, and create the ſpirit, and ſhew unto men their Chriſt, making the light and the clouds, and mounting above the high places of the earth, the Lord God of Hoſts is his Name. Now becauſe it is read in that place, Shewing unto men their Chriſt; the Pneumatomachi contended that theſe words are to be underſtood of the Holy Spirit.

4. Anſwer. Spirit in this place ſignifieth Wind.But Ambroſe in his Book De Spiritu Sancto, lib. 2. cap. 7. doth rightly anſwer, That by Spirit in this place is meant the Wind: for if the Prophets purpoſe and will had been to ſpeak of the Holy Spirit, he would not have begun with Thunder, nor have ended with light and clouds. Howbeit, the ſame father ſaith, If any ſuppoſe that theſe words are to be drawn unto the interpretation of the Holy Spirit, becauſe the Prophet ſaith, Shewing unto men their Chriſt; he ought alſo to draw theſe words unto the myſtery of the Lords incarnation: and he expoundeth Thunder to be the words of the Lord, and Spirit to be the reaſonable and perfect ſoul. But the former interpretation is certain and convenient with the words of the Prophet, by whom there is no mention made of Chriſt; but the power of God is ſet forth in his works. Behold (ſaith the Prophet) he that formeth the Mountains, Amos 4.13. and createth the Wind, and declareth unto man what is his thought, which maketh the morning darkneſs, and walketh upon the high places of the earth, To create is not him to be made that was not. the Lord God of Hoſts is his Name. In this ſort Santes a right skilful man in the Hebrew tongue tranſlateth this place of the Prophet. But admit this place were written of the Holy Spirit, and were not appliable either to the Wind, or to the Lords Incarnation: yet doth it not follow that the Holy Spirit is a creature;Euſeb. Caſarienſ. lib. 3. adverſus Marcemull. becauſe this word of Creating doth not alwayes ſignifie a making of ſomething out of nothing; as Euſebius dxpounding theſe wrrds; [The Lord created me in the beginning of his wayes] writeth thus, The Prophet in the Perſon of God, ſaying, Behold I am he that made the Thunder, and created the Spirit, and ſhewed unto men their Chriſt: this word created is not ſo to be taken, as that it is to be concluded thereby, that the ſame was not before. For God hath not ſo created the Spirit, fithence by the ſame he hath ſhewed and declared his Chriſt unto al men. Neither was it a thing of late beginning under the Son: but it was before all beginning, and was then ſent,Act. [...].2. when the Apoſtles were gathered together, When a ſound like Thunder came from Heaven, as it had been the coming of a mighty wind: this word created being uſed for ſent down, for appointed, ordained, &c. and the word Thunder ſignifying in another kind of manner the Preaching of the Goſpel. The like ſaying [Page] is that of the Pſalmiſt, A clean heart create in me O God: Pſal. 51.10. wherein he prayed not as one having no heart, but as one that had ſuch a heart as needed purifying, as needed perfecting: and this phraſe alſo of the ſcripture, that he might create two in one new man; that is, that he might joyn, couple, or gather together, &c.

Furthermore,5. Objectiun. All things were made by the Son, Ergo the Spirit was alſo made by him. the Pneumatomachi by theſe teſtimonies inſuing endeavour to prove the Holy Spirit to be a creature. Out of John the 1. ch. By this word were all things made, and without it nothing was made. Out of 1 Cor. 8. We have one God the Father, even he from whom are all things, and we in him, and one Lord Jeſus Chriſt, through whom are all things, and we by him, Out of Col. 1 By him were all things made, things in heaven, and things in earth, viſible and inviſible, &c. Now if all things were made by the Son, it followeth that by him the Holy Spirit was alſo made.

Whereto I anſwer, that when all things are ſaid to be made by the Son,5. Anſwer. Univerſal propoſitions or ſpeeches are to be reſtrained. Joh. 1.3. that ſame univerſal propoſition is reſtrained by John himſelf to a certain kind of things. Without him (ſaith the Evangeliſt) was nothing made that was made. Therefore it is firſt to be ſhewed that the Holy Spirit was made, and then will we conclude out of John, that if he were made, he was made of the Son. The Scripture doth no where ſay, that the Holy Spirit was made of the Father or of the Son, but to proceed, to come, and to be ſent from them both. Now if theſe univerſal propoſitions are to ſuffer no reſtraint, it ſhall follow that the Father was made of the Son; than the which what is more abſurd and wicked?

Again, they object out of Mat. 11. None knoweth the Son but the Father, 6. Objection. The ſpirit knoweth not the Father and the Son. and none the Father but the Son; to wit, of and by himſelf; for otherwiſe both the angels, and to whomſoever elſe it ſhall pleaſe the Son to reveal the Father, theſe do know both the Father and the Son. Now if ſo be the Spirit be not equal with the Father and the Son in knowledge, he is not only unequal and leſſer than they, but alſo no God; for ignorance is not incident unto God.

Whereto I anſwer,6. Anſwer. How excluſive propoſitions, or ſpeeches are to be interpreted. that where in holy Scripture we do meet with univerſal propoſitions negative or excluſive, they are not to be expounded of one perſon, ſo as the reſt are excluded; but creatures or falſe gods are to be excluded, and whatſoever elſe is without or beſide the eſſence and being of God. Reaſons to prove and confirme this interpretation, I could bring very many, whereof I will adde ſome for example. In the ſeventh of John it is ſaid, When Chriſt ſhall come, none ſhall know from whence he is; notwithſtanding which words the Jews thought that neither God nor his Angels ſhould be ignorant from whence Chriſt ſhould be. In the fourth to the Galatians; A mans Covenant or teſtament confirmed with authority no body doth abrogate, or adde any thing thereunto. No juſt man doth ſo; but tyrants and truce-breakers care not for covenants. In John eight, Jeſus was left alone, and the woman ſtanding in the midſt. And yet it is not to be ſuppoſed that a multitude of people was not preſent, and the Diſciples of Chriſt likewiſe; but the word Solus, alone, is referred to the womans accuſers, who withdrew themſelves away every one, and departed. In the ſixt of Mark, When it was evening, the ſhip was in the midſt of the ſea, and he alone upon land: he was not alone upon land or ſhore, for the ſame was not utterly void of dwellers; but he had not any of his Diſciples with him, nor any body to carry him a ſhipboard unto his Diſciples. Many phraſes or forms of ſpeeches like unto theſe are to be found in the ſacred ſcriptures, and in authors both Greek and Latin; whereby we underſtand, that neither univerſal negative nor excluſive particles are ſtrictly to be urged, but to be explained in ſuch ſort as the matter in hand will bear. When as therefore the Son alone is ſaid to know the Father, and it is demanded whether the holy Spirit is debarred from knowing the Father; out of other places of Scripture judgment is to be given in this caſe. In ſome places the Holy Spirit is counted and reckoned with the Father and the Son jointly; wherefore he is not to be ſeparated. Elſewhere alſo it is attributed to the holy ſpirit that he alone doth know the things which be of God, and ſearcheth the deep ſecrets of God; wherfore from him the knowing of God is not to be excluded.

They do yet further object,7. Objection. The Spirit prayeth for us. that it is not convenient or fit for God after the manner of ſuters to humble and caſt down himſelf; but the holy Spirit doth ſo, praying and intreating for us with unſpeakable groans, Rom. 8. Ergo the holy Spirit is not God.

[Page] 7. Anſwer. The ſpirit doth provoke us to pray. Gen. 22.12.Whereunto I anſwer, that the Holy Spirit doth pray and intreat, inſomuch as he provoketh us to pray, and maketh us to groan and ſigh. Oftentimes alſo in the Scriptures is that action or deed attributed unto God, which we being ſtirred up and moved by him doe bring to paſſe. So it is ſaid of God unto Abraham, Now I know that thou feareſt God: and yet before he would have ſacrificed Iſaac, God knew the very heart of Abraham: and therefore this word Cognovi, I know, is as much as Cognoſcere feci, I have made or cauſed to know. And that the Spirit to pray and intreat, is the ſame with that to make to pray and intreat; the apoſtle teacheth even there,Rom. 8.15. writing, that we have received the ſpirit of adoption, in whom we cry Abba Father. Where it is manifeſt that it is we which cry, the Holy-ghoſt provoking and forcing us thereunto.

8. Objection. The Spirit is ſent from the Father and the Son.Howbeit they goe further, and frame this reaſon, Whoſoever is ſent, the ſame is inferior and leſſer than he of whom he is ſent; and furthermore he is of a comprehenſible ſubſtance, becauſe he paſſeth by local motion from place to place: but the Holy Spirit is ſent of the Father and the Son, John 14, 15. & 16. It is poured forth and ſhed upon men. Acts 10. Ergo, the Holy Spirit is leſſer than the Father and the Son, and of a comprehenſible nature, and conſequently not very God.

8. Anſwer. How the Spirit is ſent.Whereto I anſwer, firſt, that he which is ſent is not alwayes leſſer than he that ſendeth: to prove which poſition any mean wit may inferre many inſtances. Furthermore, touching the ſending of the Holy Spirit, we are here to imagine no changing or ſhifting of place. For if the Spirit when he goeth from the Father and is ſent, changeth his place, then muſt the Father alſo be in a place, that he may leave it and goe to another. And as for the incomprehenſible nature of the Spirit, he cannot leaving his place paſſe unto another. Therefore the ſending of the Spirit is the eternal and unvariable will of God, to do ſomething by the Holy Spirit; and the revealing and executing of this will by the operation and working of the Spirit. The Spirit was ſent to the Apoſtles; which Spirit was preſent with them, ſith it is preſent every where; but then according to the will of God the Father he ſhewed himſelf preſent and powerful.

Some man may ſay, If ſending be a revealing and laying open of preſence and power, then may the Father be ſaid to be ſent, becauſe he himſelf is alſo revealed. I anſwer, that when the Spirit is ſaid to be ſent, not only the revealing, but the order alſo of his revealing is declared; becauſe the will of the Father and of the Son, of whom he is ſent, going before, not in time, but in order of perſons, the Spirit doth reveal himſelf, the Father, and alſo the Son. The Father revealeth himſelf by others, the Son, and the Holy Spirit, ſo that his will goeth before. Therefore ſending is the common work of all the three perſons; howbeit, for order of doing, it is diſtinguiſhed by divers names. The Father will reveal himſ [...]lf unto men with the Son and the Spirit, and be powerful in them, and therefo [...] is ſaid to ſend. The Son doth aſſent unto the will of the Father, and will that [...] be done by themſelves, which God will to be done by them; theſe are ſaid to be ſent. And becauſe the will of the Son doth goe before the Spirit in order of perſons, he is alſo ſaid to ſend the Spirit.

9. Objection. The Spirit ſpeaketh not of himſelf.Yet for all this they alledge, That if the Spirit had perfection, then would he ſpeak of himſelf, and not ſtand in need alwayes of anothers admoniſhment: but he ſpeaketh not of himſelf, but ſpeaketh what he heareth, as Chriſt expreſly teſtifieth, John 16. Ergo he is unperfect, and whatſoever he hath, it is by partaking, and conſequently he is not God.

The 9. anſwer. Cyrill. lib. 13. the ſaur. cap. 3.Whereto I anſwer, that this argument is ſtale: for it was objected by Heretiques long ago againſt them that held the true opinion, as Cyrill ſaith; who anſwereth, that by the words of Chriſt is rather to be gathered, that the Son and the Spirit are of the ſame ſubſtance. For, the Spirit is named the minde of Chriſt, 1 Cor. 2. and therefore he ſpeaketh not of his own proper will, or againſt his will in whom and from whom he is; but hath all his will and working naturally proceeding from the ſubſtance as it were of him.

10. Objection.Laſtly they argue thus; Every thing is either unbegotten or unborn, or begotten and created; the Spirit is not unbegotten, for then he were the Father; and ſo there ſhould be two without boginning; neither is he begotten, for then he is begotter of the Father, and ſo [Page]there ſhall be two Sons, both Brothers; or he is begotten of the Son, and then ſhall he be Gods Nephew, than the which what can be imagined more abſurd? Ergo, he is created.

Whereto I anſwer, that the diviſion or diſtribution is unperfect;10 Anſwer. The Spirit proceedeth. for that member is omitted which is noted of the very beſt Divine that ever was, even Jeſus Chriſt our Saviour; namely, to have proceeded, or proceeding: That ſame Holy Spirit (ſaith he) which proceedeth from the Father. Joh. 15.26. Which place Nazianzen doth thus interpret. The Spirit, becauſe he proceedeth from thence, is not a creature; and becauſe he is not begotten, he is not the Son; but becauſe he is the mean of begotten and unbegotten, he ſhall be God, &c.

And thus having avoided all theſe cavils of the Such were the Arrians, Tritheits, Samoſatenians, &c. Pneumatomachi, a Sect of Heretiques too too injurious to the Holy Spirit, inſomuch as they ſeek what they can, to rob and pull from him the right of his divinity; I will all Chriſtians to take heed of their peſtilent opinions, the poiſon whereof though to them that be reſolved in the Truth it can do little hurt, yet to ſuch as ſtand upon a wavering point it can do no great good. Having thus farr waded againſt, and overthrown their opinons; I muſt needs exhort all to whom the reading hereof ſhall come, that firſt they conſider with themſelves what a reverend myſtery all that hitherto hath been ſaid in this chapter concerneth; namely, The Spirit of Sanctification, and that they ſo ponder places to and fro, as that they reſerve unto the holy Spirit the glorious title of Divinity, which by nature is to him appropriate; eſteeming of thoſe Pneumatomachi or Theomachi, as of Swine,Sus magis in coelo gaudet quam fonte ſereno. delighting more in the durty draffe of their devices than in the fair Fountain water of Golds Word; yea, condemning them of groſſer ignorance than the old Philoſophers, who though they favoured little of heavenly Theology, yet ſome illumination they had of the Holy and Divine Spirit; marry it was ſomewhat miſty, dark, lame, and limping; nevertheleſs, what it was, and how much or little ſoever it was, they gave thereunto a due reverence, in that they acknowledged and intituled it Animam Mundi, The ſoul or life of the World, and (as Nazianzen witneſſeth) [...], The mind of the univerſal, and the outward breath, or the breath that cometh from without. The Heatheniſh Philoſophers acknowledged the Holy Spirit. Cyril. lib. 1. contra Julianum. Porphyrie expounding the opinion of Plato, who was not utterly blind in this myſtery, ſaith, That the divine ſubſtance doth proceed and extend to three ſubſiſtencies and beings; and that God is chiefly and principally good, next him the ſecond Creator, and the third to be the ſoul of the world; for he holdeth, that the divinity doth exttend even to this foul. As for Hermes Triſmegiſtus, he ſaith, That all things have need of this Spirit; for according to his worthineſs he ſupporteth all, he quickneth and ſuſtaineth all, and he is derived from the holy Fountain, giving breath and life unto all, and evermore remaineth continual, plentiful, and unemptyed.

And here by the way I give you a note worth reading and conſidering; namely, how all Nations in a manner, by a kind of heavenly influence, agree in writing and ſpeaking the Name of God with no more than four letters. As for example,Marfilius Ficinus in arg. in Cratyl. Plat. the Egyptians do call him Theut, the Perſians call him Syre, the Jews expreſs his unſpeakable name as well as they can by the word Adonai conſiſting of four vowels; the Arabians call him Alla, the Mahometiſts call him Abdi, the Greeks call him Theos, the Latines call him Deus, &c. This although it be not ſo proper to our preſent purpoſe, (yet becauſe we are in hand with the Holy Spirits Deity) is not altogether impertinent. But why God would have his Name as it were univerſally bounded within the number of four letters, I can give ſundry reaſons, which requires too long a diſcourſe of words by digreſſion: and therefore I will conceal them for this time. Theſe opinions of Philoſophers I have willingly remembred, that it might appear, that the doctrine concerning the Holy Spirit is very ancient; which they have taken either out of Moſes writings, or out of the works of the old Fathers, publiſhed in and ſet forth in Books, though not wholly, fully, and perfectly underſtood and known; and alſo that our Pneumatomachi may ſee themſelves to be more doltiſh in divine matters than the Heathen, who will not acknowledg that eſſential and working power of the divinity whereby all things are quickened: which the Heathen did after a ſort ſee; after a ſort (I ſay) becauſe they ſeparated the ſoul of the world (which they alſo call the begotten [Page] mind) from the moſt ſoveraign and unbegotten God, and imagined certain differences of degrees, and (as Cyrill ſaith) did Arrianize in the Trinity.

So then I conclude againſt theſe Pneumatomachi, that in ſo much as they imitate the old Gyants,Ovid. lib. Metamorph. 1. fab. 5. de gigantib. taelum obfident. who piling up Pelion upon Oſſa, and them both upon Olympus, attempted by ſcaling the Heavens to pull Jupiter out of his Throne of Eſtate, and to ſpoil him of his principality, and were notwithſtanding their ſtrength whereby they were able to carry huge Hills on their ſhoulders, overwhelmed with thoſe Mountains and ſqueized under the weight of them even to the death; ſo theſe Pneumatomachi, being Enemies both to the Holy Spirit, and no friends to the Holy Church (for then would they confeſs the Trinity in Unity, and the Unity in Trinity) and conſequently alſo the Deity of the Holy Spirit) deſerve to be conſumed with the fire of his mouth, the heat whereof by no means can be ſlacked, quenched, or avoided. For there is nothing more unnatural, nothing more monſtrous, then againſt the Perſon of the Deity (I mean the Spirit of Sanctification) to oppoſe mans power, mans wit, mans policy, &c. which was well ſignified by that Poetical fiction of the Giants, who were termed Anguipedes, Snake-footed; which as Joachimus Camerarius expoundeth of wicked Counſellours, to whoſe filthy perſwaſions Tyrants do truſt as unto their feet; and James Sadolet interpreteth of Philoſophers, who truſting over-much unto their own wits, become ſo bold in challenging praiſe for their wiſdom, that in fine all turneth to folly and confuſion; ſo I expound of Hereticks and Schiſmaticks, who either by corrupt doctrine, or by maintaining preciſe opinions, or by open violence, &c. aſſay to overthrow the true Religion, to break the unity of the Church, to deny Caeſar his homage,Jacob. Sadol. in lib. de laud. philoſoph. inſcrip. Phedrus. and God his duty, &c. and therefore let Jovis fulmem, wherewith they were ſlain, aſſure theſe that there is Divina ultio due to all ſuch, as dare in the fickleneſs of their fancies arrear themſelves againſt the Holy Spirit; of whom ſith they are aſhamed hereupon earth (otherwiſe they would confidently and boldly confeſs him both with mouth and pen) he will be aſhamed of them in Heaven, where they are like to be ſo farre from having any ſociety with the Saints, that their portion ſhall be even in full and ſhaken meaſure with miſcreants and Infidels. And therefore let us, if we will diſcern and try the Spirits whether they be of God or no, ſeek for illumination of this inlightning Spirit, which as it bringeth light with it to diſcover all Spirits, ſo it giveth ſuch a fiery heat, as that no falſe ſpirit can abide by it for fear of burning. Howbeit the Holy Spirit muſt be in us, otherwiſe this prerogative of trying ſpirits will not fall to our lot.

Peter Mart. in loc. com. part. 2. cap. 18. ſect, 33. pag. 6.28.But here ſome will peradventure move a demand, and do ask, How the Holy Spirit is in us, conſidering that Infiniti ad finitum nulla eſt proportio, neque loci anguſtia quod immenſum eſt poteſt circumſcribi: of that which is infinite, to that which is finite there is no proportion; neither can that which is unmeaſurable be limited or bounded within any precinct of place, &c.

Joh. 14.26.I anſwer, That the moſt excellent Father for Chriſts ſake ſendeth him unto us, according as Chriſt promiſed us in the perſon of his Apoſtles; The Comforter (ſaith he) which is the Holy Spirit, whom my Father will ſend in my Name. And as for proportion of that which is infinite to that which is finite, &c. I will in no caſe have it thought, that the Holy Spirit is in us, as a body placed in a place terminably;Joh. 16.14. & 14.16. but to attribute thereunto, as duly belongeth to the Deity, an ubiquity, or univerſal preſence; not coporally and palpably; but effectually, mightily, myſtically, divinely, &c. Yea, and this I may bodldly add, that Chriſt Jeſus ſendeth him unto us from the Father: neither is he given us for any other end, but to enrich us abundantly with all good gifts and excellent graces; and (among the reſt) with the diſcerning of Spirits aright, that we be not deceived. And here an end of the firſt Book.

BOOK II.

[Page]

CHAP. I.

Of Spirits in General; What they are and how to be conſidered: Alſo how farr the Power of Magitians and Witches is able to operate in Diabolical Magick.

1. BEcauſe the Author in his foregoing Treatiſe,The reaſon of this Addition. upon the Nature of Spirits and Devils, hath only touched the ſubject thereof ſuperficially, omitting the more material part; and with a brief and curſory Tractar, hath concluded to ſpeak the leaſt of this ſubject which indeed requires moſt amply to be illuſtrared; therefore I thought fit to adjoyn this ſubſequent diſcourſe; as ſuccedaneous to the fore-going, and conducing to the compleating of the whole work.

2. The Nature of Spirits is variouſly to be conſidered,The nature of Sprits. according to the ſource to which each Caterva doth belong: for as ſome are altogether of a divine and celeſtial nature; not ſubject to the abominable Inchantments and Conjurations of vitious mankind; ſo others are the grand Inſtigators, ſtirring up mans heart to attempt the inquiry after the darkeſt, and moſt myſterious part of Magick, or Witchcraft: neither is this their ſuggeſtion without its ſecret end: that is, that by the private inſinuation, and as it were incorporating themſelves into the affection, or deſire of the Witch, or Magician; they may totally convert him into their own nature: reducing him at laſt by conſtant practice, to ſuch obdurateneſs and hardneſs of heart, that he becometh one with them, and delighted with their aſſociation, being altogether dead to any motions in himſelf that may be called good.

3. And if we may credit example, which is the ſureſt proof;The original of evil eſſences. the very imaginations, and affection of a Magician, doth create an evil Eſſence or Devil; which was not before in being: for, as the Aſtral Spirits are believed by many to Germinate and procreate one another, ſo likewiſe are the infernal Spirits capable of multiplication in their power and eſſence, according to their Orders, Ranks and Thrones; by means of the ſtrong imagination in a Witch, or malevolous perſon, earneſtly deſiring their aſſiſtance.

4. Not that the Spirits or Devils ſo begotten do any whit add or contribute to the number in general;Their Germination. for as they are capable of increaſing into diſtinct and ſeparated ſubſtances, ſo are they likewiſe again contracted, and as it were annihilated; when the force of that Imagination is gone, which was the cauſe of their production: The nature of a ſpirit, whither heavenly or helliſh, being to dilate, or contract themſelves into as narrow compaſs, as they pleaſe; ſo that in a moment they can be as big in circumference as an hundred worlds, and on a ſodain reduce themſelves to the compaſs of an atome.

5. Neither are they ſo much limited as Tradition would have them;Their Habitation. for they are not at all ſhut up in any ſeparated place: but can remove millions of miles in the twinkling of an eye, yet are they ſtill where they were at firſt: for, out of their own element, or quality, they can never come: go whither they will, they are in darkneſs: and the cauſe is within them, not without them: as one whoſe mind is troubled here in England, can remove [Page] his Carcaſe from the place where it was before; but ſhould he go to the utmoſt bounds of the Earth, he cannot leave his perplexed and tormented minde behind him.

Their ſhapes.6. As for the ſhapes and various likeneſſes of Devils, It is generally believed, that according to their various capacities in wickedneſs, ſo their ſhapes are anſwerable after a Magical manner: reſembling ſpiritually ſome horrid and ugly monſters, as their conſpiracies againſt the power of God, were high and monſtrous, when they fell from Heaven: for the condition of ſome of them is nothing, but continual horrour and deſpair; others triumph in firie might and pomp, attempting to pluck God from out of his Throne; but the quality of Heaven is ſhut from them, that they can never find it, which doth greatly add to their torment and miſery.

Their place of pleaſure or torment.7. But that they are materially vexed and ſcorched in flames of fire, is inferiour to any to give credit to, who is throughly verſt in their nature and exiſtence: for their ſubſtance is ſpiritual; yea their power is greater, then to be detain'd or tormented with any thing without them: doubtleſs their miſery is ſufficiently great, but not through outward flames; for their Bodies are able to pierce through Wood and Iron, Stone, and all Terreſtrial things: Neither is all the fire, or fewel of this World able to torment them; for in a moment they can pierce it through and through. But the infinite ſource of their miſery is in themſelves, and is continually before them, ſo that they can never enjoy any reſt, being abſent from the preſence of God: which torment is greater to them, then all the tortures of this world combin'd together.

The cauſe of their torment.8. The wicked ſouls that are departed this life, are alſo capable of appearing again, and anſwering the Conjurations of Witches, and Magicians, for a time: according to Nagar the Indian, and the Pythagoreans. And it cannot be eaſily conceived, that their torment is much different ſtom the reſt of the Devils: for the Scripture ſaith: every one is rewarded according to their works. And, that which a man ſows, that he ſhall reap. Now as the damned Spirits, when they lived on earth, did heap up vanity, and load their ſouls with iniquity, as a treaſure to carry with them into that Kingdom, which ſin doth naturally lead into: ſo when they are there, the ſame abominations which here they committed, do they ruminate and feed upon; and the greater they have been, the greater is the torment, that ariſeth before them every moment.

How Magicians deal with them.9. And although theſe Infernal Spirits, are open Enemies to the very means which God hath appointed for mans ſalvation; yet ſuch is the degenerate and corrupted mind of mankind, that there is in the ſame an itching after them for converſe and familiarity, to procure their aſſiſtance, in any thing that their vain imagination ſuggeſteth them with: to effect which, they inform themſelves in every Tradition of Conjuration and Exorciſm; as alſo in the names, natures and powers of Devils in general, and are ever reſtleſs, till their ſouls be totally devoted to that accurſed and deteſtable nature, which is at enmity with God and goodneſs.

The Orders of heavenly Beings.10. Now to proceed in the deſcription of theſe Infernal Spirits and ſeparated Daemons, or Aſtral Beings, as alſo of thoſe in the Angelical Kingdom; they that pertain to the Kingdom of Heaven, are either Angels which are divided into their degrees and orders; or elſe the righteous ſouls departed, who are entred into reſt: And it cannot be, but that the life of Angels and Souls departed, is the ſame in Heaven, as alſo the food that nouriſheth them, and the fruits that ſpring before them: Nor is it poſſible for any, how expert ſo ever in Magical Arts, to compel either of them, of what degree ſoever they be, to preſent themſelves, or appear before them: Although many have written large Diſcourſes and Forms of Convocation, to compel the Angels unto communication with them by Magical Rites and Ceremonies.

That they are not ſubject to conjurations.11. It may indeed be believed, that ſeeing there are infinite numbers of Angels, they are alſo imployed for the glory of God, and protection of mankind, [Page] (but not ſubject to Conjurations.) And that they accompany many righteous men Inviſibly, and protect Cities and Countries from Plagues, War, and infeſtings of wicked Spirits, againſt which Principalities and Powers of Darkneſs, it is their place to contend and war, to the confuſion of the Kingdom of Darkneſs.

12. But ſuch Spirits as belong to this outward World,What Spirits may be conjured. and are of the Elemental quality, ſubject to a beginning and ending, and to degrees of continuance; Theſe may be ſolicited by Conjurations, and can alſo inform Magicians in all the ſecrets of Nature; yet ſo darkly, (becauſe they want the outward organ); that it is hardly poſſible for any that hath fellowſhip with them, to learn any manual operation perfectly and diſtinctly from them.

13. Many have inſiſted upon the Natures of theſe Aſtral Spirits:The nature of the Aſtral Spirits. ſome alledging, That they are part of the faln Angels, and conſequently ſubject to the torments of Hell at the laſt Judgment: Others, That they are the departed ſouls of men and women, confined to theſe outward Elements until the Conſummation: Laſtly, others, As Del rio, Nagar the Indian Magician, and the Platoniſts affirm, That their nature is middle between Heaven and Hell; and that they reign in a third Kingdom from both, having no other judgment or doom to expect for ever.

14. But to ſpeak more nearly unto their natures,Their degrees. they are of the ſource of the Stars, and have their degrees of continuance, where of ſome live hundreds, ſome thouſands of years: Their food is the Gas of the Water, and the Blas of the Air: And in their Aſpects, or countenances, they differ as to vigour and cheerfulneſs: They occupy various places of this world; as Woods, Mountains, Waters, Air, fiery Flames, Clouds, Starrs, Mines, and hid Treaſures: as alſo antient Buildings, and places of the ſlain. Some again are familiar in Houſes, and do frequently converſe with, and appear unto mortals.

15. They are capable of hunger, grief, paſſion, and vexation:Their actions and affections. they have not any thing in them that ſhould bring them unto God: being meerly compoſed of the moſt ſpiritual part of the Elements: And when they are worn out, they return into their proper eſſence or primary quality again; as Ice when it is reſolved into Water: They meet in mighty Troops, and wage warr one with another: They do alſo procreate one another; and have power ſometimes to make great commotions in the Air, and in the Clowds, and alſo to cloath themſelves with viſible bodies, out of the four Elements, appearing in Companies upon Hills and Mountains, and do often deceive and delude the obſervers of Apparitions, who take ſuch for portents of great alterations, which are nothing but the ſports and paſtime of theſe frolick Spirits: as Armies in the Air, Troops marching on the Land, noiſes and ſlaughter, Tempeſt and Lightning, &c.

16. Theſe Aſtral Spirits are variouſly to be conſidered;The diſtinct orders of ſtarry Spirits. ſome are beings ſeparate and abſolute, that are not conſtitute to any work or ſervice: Others are ſubſervient to the Angels, that have dominion over the Influences of the Stars: Others are the Aſtral Spirits of men departed, which (if the party deceaſed was diſturbed and troubled at his deceaſe,) do for many years, continue in the ſource of this world; amongſt theſe airy Spirits, to the great diſquietneſs of the ſoul of the perſon, to whom they belong: Beſides the cauſes are various that ſuch Spirits reſt not; 1. When by Witchcraft they are inchanted, and bound to wander ſo many years; as thrice or fourtimes ſeven, before they can be reſolved into nothing. 2. When the perſon hath been murthered; ſo that the Spirit can never be at reſt, till the crime be diſcovered. 3. When deſires and luſts, after Wife, or Children, Houſe, Lands, or Money, is very ſtrong at their departure; it is a certain truth, that this ſame ſpirit belonging to the Starrs will be hanckering after theſe things, and drawn back by the ſtrong deſires and fixation of the Imagination, which is left behind it: Nor can it ever be at reſt, till the thing be accompliſhed, for which it is diſturbed. 4. When Treaſure hath been hid, or any ſecret thing hath been committed [Page] by the party; there is a magical cauſe of ſomething attracting the ſtarry ſpirit back again, to the manifeſtation of that thing. Upon all which, the following Chapters do inſiſt more largely and particularly.

CHAP. II.

Of the Good and Evil Daemons or Genii: Whither they are; what they are, and how they are manifeſted; alſo of their names, powers, faculties, offices; how thy are to be conſidered.

The office of Daemons or Genii.1. ACcording to the diſpoſition of the mind, or ſoul, there is a good or evil Daemon that accompanies the party viſibly, or inviſibly; and theſe are of ſuch rancks and orders, and names, as the capacity of the perſons ſoul is, to whom they belong: Their Office is ſaid to be, fore-warning the perſon of eminent danger, ſometimes by inward inſtinct, ſometimes by dreams in the night, and ſometimes by appearing outwardly. The Daemon or Genius changeth its nature and power, as the perſon changeth his: and if from good, the party degenerate to iniquity; then by degrees the good Angel leaves him, and an evil Daemon doth naturally ſucceed: for each thing draws after that which is like it ſelf.

Three ways of enjoying their ſociety. The firſt way.2. Magicians mention three ſeveral wayes of enjoying the ſociety of the Bonus Genius; firſt by intellectual aſſociation, when ſecret and mental inſtigations do ariſe in their hearts, to do this or that, and to forbear the other: as in the Manuſcript of Nagar the Indian, his own teſtimony of himſelf is to this effect: My bleſſed Guardian Damilkar, hath now ſo ſweetly communicated himſelf unto me; That by all the manifeſtations, whereby a holy Daemon can attend and converſe with mankind, he appeareth unto me: firſt in the intellectual way, he is ever preſent, and every moment prompts me, what to act, what to forbear from acting: Ah had he not ruſhed up through the powers of my ſoul, and ſuddenly warned me in my Travel to Quianſi in China, through the airy Region, to turn nimbly to the right hand, at an inſtant, a mighty Troop of Devils, whoſe Leader was Grachnoek, coming through that tract of air, had cruſht me into a thouſand peices: This is the firſt degree of its appearing.

The ſecond way.3. Then he proceedeth in the language of Sina, deſcribing the ſecond way of its manifeſtation: And when the deepeſt ſleep hath over-poured we, I am never without him; ſometimes my Damilkar ſtands before me like a glorious Virgin, adminiſtring to me a Cup of the drink of the Gods, which my Intellectual man exhauſteth: ſometimes he brings caeleſtial Companies, and danceth round about me; and when after the wearineſs of the Senſes, through contemplation I fell into gentle ſleep on the holy Mountain of Convocation, which is called Adan, he ſhewed me the motion of the Heavens, the nature of all things, and the power of every evil Daemon.

The third way of their appearance.4. Thirdly, he continueth to deſcribe the External appearance of the Genius, to this effect: Damilkar appears before me at my deſire; for my deſires are as his deſires: When I ſlept a long ſpace in my private dwelling, he appeared outwardly, and watering me with the dew of the fourth Heaven, I awakned, when he had thrice ſaid Nankin Nagar; ſo the time being come, we mounted through the Air, unto the holy Mountain of Convocation.

Their number.5. In this Example the three degrees of the Apparition of the Bonus Genius, or Good Daemon are excellently deciphered, which is alſo the ſame in the appearance of the bad Genius: and according to the deepeſt Magicians, there be ſeven good Angels, who do moſt frequently become particular Guardians, of all others, each to their reſpective capacities; and alſo ſeven evil Daemons, that are moſt frequent in aſſociation with depraved perſons, as Guardians to them.

[Page]6. Theſe are the ſeven good Angels, or Daemons. The ſeven good Angels.

Iubanladace a mighty Prince in the Dominion of Thrones, he cometh unto ſuch as follow national affairs, and are carryed forth unto warr and conqueſt; he beareth alwayes a flaming Sword, and is girded about, having a helmet upon his head, and appearing ſtill before the party in the Air: he muſt be ſollicited and invocated with Chaſtity, Vows, Fumes, and Prayers: and this his is Character to be worn as a Lamin.

[...]

Yah-li-Yah one of the Powers, accompanying ſuch as are Virgins, and devoted to Religion, and a Hetmits life: he teacheth all the names and powers of Angels, and gives holy Charms againſt the aſſaults of Evil Daemons: he muſt be addreſt unto by Prayer, reſignation, and faſting, with a celeſtial Song out of the Canto's of Nagar: this is his Character.

[...]

Nal-gah appearing to thoſe that are devoted to the knowledge of Magick; teaching them how to exerciſe Infernal Witchcraft without danger, and in deſpight to the Devils: he muſt be ſought by hours, minutes, conſtellations, privacy and blood, &c. He hath a bow bent in his hand, and a Crown of Gold upon his head: this is his Character.

[...]

Maynom, one of the Powers who hath the ability of ſubſervient adminiſtration; that is, at one time to be preſent with many; he reſembleth a Ew with Lamb, typifying his nature in that appearance.

Gaonim an Angel, cauſing his Pupil to go inviſible, and tranſporting him at his pleaſure in a moment, to the outmoſt parts of the earth.

Halanu the Inſtructer in Manual operations, by whom Bezaliah, and Aholibah were divinely inſpired for the ſtructure of the Tabernacle.

Rama-umi who is the Inſtructer in Cabaliſtical Magick, and reveals the ſecrets of numbers, the names of Angels, and the vertue of Boim.

7. Theſe are the ſeven bad Angels or Daemons.

As the power and capacity of the good, proceeds from the ſtrength of God,The nature of both. in the quality of heaven; ſo is the force of the evil Genii, in the helliſh quality correſpondent: for it is to be noted, that theſe evil Angels did before their fall, enjoy the ſame places and degrees that now the good or holy Angels do: ſo that as their power is to inſtruct men in Government, Abſtinence, Philoſophy, Magick, and Mechanick Arts, for a good intent, and for the glory of God: The power of the evil ones is the very ſame to inform and inſtigate unto the ſame attainments, as farr as they may be inſtrumental for the Devil, or the Kingdom of Darkneſs therein.

8. Their names are 1. Panalcarp, like a Crocodile with two heads.The ſeven evil Genii, and the manner of their appearances. 2. Baratron appearing like a Conjurer in a Prieſtly habit. 3 Sondennah like a Hunts-man. 4. Greizmodal accompanying his Pupil like a Spaniel-Dog. 5. Balliſargon the grand Inticer to theeving and robbery, till he hath brought his followers to deſtruction. 6. Morborgran who can put on various likeneſſes, eſpecially appearing as a Serving-man. 7. Barman who moſt commonly poſſeſſeth the ſoul of thoſe that are joyned unto him.

[Page]9. Theſe are the names of the 7 good and evil Daemons; according to the antient writing, on the Magical Art: who do alſo to many particular Cities and Countries, aſcribe certain good and evil Angels; the one whereof protects and defends,An example. the other inflicts Peſtilence and Famin upon them: Like unto which is the ſtory recorded by Sigbertus in Chronicis: That in the 11th year of the reign of Conſtans, a good Angel and a bad were ſeen by the whole City of Conſtantinople, nightly to fly about the City; and as often as by the command of the good Angel, the other ſmote any houſe with a dart in his hand, ſuch was the number that dyed in that houſe, according to the ſtroaks given.

The uncertainty of communicating with Angels.10. And indeed it is to be feared, that whoſoever have ever pretended, or do at preſent alledge, that they enjoy familiarity with a familiar Spirit; I ſay its greatly to be ſuſpected, that all ſuch familiars belong to the Kingdom of Darkneſs; for ſuch are too too officious, and ready to attend the depraved deſires of mortal men; whereas if communication with Angels, or good and holy Guardians be at all attainable, yet ſuch is the difficulty of the attainment, that the examples thereof, if true, are exceeding rare: But in general, the writings of Magicians and Naturalliſts do plentifully abound with examples of this nature; whether good or evil, is yet to be determined. I have been told of a certain Country-man, in theſe dayes, who was continually peſtered with the company of a woman, diſcerned by none but by himſelf: If he was upon Horſe-back, ſhe would be behind him: if at dinner, ſhe ſate at his elbow; if lying on his bed, there ſhe was alſo preſent; And if at any time he had taken a journey, or gone about ſome unprofitable buſineſs, at ſuch a time ſhe accompanyed him not; and ſeldom eſcaped he ſome miſchief when ſhe was abſent: But at laſt, for all her dutiful pretences, as ſhe accompanyed him, riding through a deep and ſwift running River, ſhe tumbled him into the deepeſt part, and lay upon him till ſhe had ſtrangled or drowned him.

Familiars in the time of the Jews.11. Amongſt the Jews this kind of Idolatry was frequent, to conſult with and aſſociate themſelves unto familiar Spirits, whom they compelled to do them domeſtick ſervice, dreſſing their Camels, lifting their burthens, and doing their meſſages: for the attaining their ſervice they had many blaſphemous Forms, and ſuperſtitious Ceremonies and Sacrifices; making the holy Names of God ſubſervient to their accurſed practices: one whoſe name was Baal-Ben-ammim, was adjudged by the Law of Moſes to be burnt for the like practices; being condemned in the time of one Judah a high Prieſt in the Captivity for killing an Infant, and with its blood performing Sacrifice to Baalzebub, with various ceremonies intermixed; by which means his God had bequeathed unto him a certain Lacky from the Infernal Troop to attend and ſerve him for his whole life time: this is to be found in Zoar's Coment upon Beroſus, and Belus, who affirms, That at his tryal he endeavoured to prove, that the ſame was the good Angel or Genius given unto him by the mercy of God.

Several men have wrote and methodized the Art of Conjuration.12. Both the Hebrew Cabaliſts and Heathen Magicians, as alſo thoſe addicted to Magick in Chriſtianity, have all of them laid down certain forms of attaining the company of a good, or evil Angel, by number and aſtrological Obſervations, fitted to the rules of Conjuration and Invocations: And many of the ſuperſtitious Rabbi's have affirmed, That they were able by ſuch practices, to cauſe the ghoſt of Adam, Eve, or any of the holy Patriarchs to appear unto them: which was ſurely the deluſion of Satan to harden their hearts. But in the Addition to the 15th Book of the Diſcovery, this Subject is more practically handled; where many forms of obtaining the Society of the Bonus, or Malus Genius, are plainly decyphered: ſo far as with ſafety and convenience they could be deſcribed.

Chap. III.

[Page]

Of the Aſtral Spirits of men departed: What they are: And why they appear again: And what Witchcraft may be wrought by them.

1. AS the Aſtral Spirits ſeparate, which belong not to any deceaſed perſon, do for many years ſurvive, or continue;The ſpirits of men return again. ſo if the party deceaſed hath departed in diſcontent, and melancholy, it is often known that they return again, and cauſing terrour to families and houſes, do wait for opportunity to diſburthen themſelves, that at length they may come into their deſired reſt.

2. The opinion of many is, That the Devill in their likeneſſe is all that appears: All men have ſtarry Spirits. But the more Learned have ſufficiently demonſtrated, through Example, and Experience; That the apparition is really proper to the perſon deceaſed. Nor can it eaſily be denyd, That to every man, and woman, while they live the natural Life, there belongs a Syderial, or ſtarry Spirit; which takes its original wholly from the Elemental property: And according to the weaker, or ſtronger capacity of the party, it hath the longer, or ſhorter continuance, after the bodyes deceaſe.

3. Such perſons as are ſecretly murthered,What ſort of perſons moſt frequently reappear. and ſuch as ſecretly murther themſelves, do moſt frequently appear again, and wander hear the place where their Carcaſe is, till the radical moiſture be totally conſumed: according to the opinion of Paracelſus, after the conſumption whereof, they can re-appear no longer, but are reſolv'd into their firſt being, or Aſtrum, after a certain term of months, or years, according to the vigour, or force of that firſt attraction which was the only cauſe of their returning.

4. The manner and ſeaſons of their appearing are various:The manner and time of their appearance. Sometimes before the perſon, unto whom they do belong, depart this life, they do by external preſentations forewarn him, near the time, that the day of death approacheth. As it is reported of Codrus Laaenus, to whom an empty, meager Ghoſt appeared at midnight, ſignifying unto him, how ſad and lachrymable a Tragedy was ſhortly to attend him; and alſo adding, that he would viſit him in the Execution thereof: which proved not contrary to the words of the apparition; for at the very inſtant, when his Treacherous Wife had ſtab'd him at the heart, on a ſuddain he beheld the ſame, with preparations for his interment, whilſt he yet ſurvived, after the fatall wound was given.

5. Sometimes the ſtarry ſpirit of a perſon appears to his beloved Companion,The reaſon thereof. many hundred of miles aſunder, who was ignorant of the death of the party: And it hath often been heard, that when none of the kindred or family of the ſaid party deceaſed, have ever been diſturbed by it, or in the leaſt been ſenſible of its appearing; yet to ſome of its moſt intimate acquaintance, it diſcovers it ſelf, and importunes them to perform ſome ceremony, or other, that it may be returned into reſt; or elſe diſcovers ſome treaſure, which was hid by the party whileſt alive, or elſe ſome murther which it had commited: But the moſt frequent cauſe of their returning, is when the party hath himſelf been privately murthered.

6. For ſuch is the poyſonous malice, and bloudy ſpirit of the murtherers,The power of Magitians over them. that it ſufficeth them not to have privately bereaved them of their Lives; but alſo by certain earneſt Wiſhes, Curſes, and Conjurations, they do afterwards adjure them, that for ſuch a term of years, they ſhall never have power to appear again: Which wiſhes, being earneſtly given forth, from the helliſh root in the murtherer, do exceedingly torment the murthered parties ſpirit, taking deep impreſſion thereon; ſo that it is alwayes in continual ſorrow, and anguiſh, till the term of years be expired, and till the murther be made manifeſt to the world: after which diſcovery, it returns to perfect reſt; This is well known to thoſe that are exerciſed in Witchcraft, and cruell Murthers, though not common to thoſe that murther but once.

[Page]7. There be many Ancient families in Europe, to whom the Ghoſt of their firſt Progenitor, or Anceſtor appears immediately before the departure of ſome Heir, or chief in the ſame family: which aſſertion is confirmed by Cardan, Example. in an Example of ‘an Antient family, in the Dukedome of Parma, called the Tortells, to whom there belongs an ancient Caſtle, with a ſpatious Hall; near the Chimney of the ſaid Hall an old decrepit Woman, for theſe hundreds of years, is wonted to appear, when any of the Family is about to dye: And it is reported amongſt them that the ſame is the Ghoſt of one belonging to the ſame name, and family, who for her Riches, was murthered by ſome of her Nephews, and thrown into a pit.’

The cauſe the difficulty and paucity of appearances.8. Many ſuch apparitions do for many years continue to be ſeen in one particular place; ever watching for opportunity, to diſcover ſome murther, or Treaſure hid: And the cauſe of the difficulty of the ſaid diſcovery, conſiſts in the nature of their ſubſtance; for could they make uſe of the organ of the Tongue, they might quickly diſcover it: or if they had the outward benefit of Hands, they might produce the ſaid Treaſure, or Carcaſe murthered, but this they are ſeldome able to accompliſh; being deſtitute of the outward Organs, and mediation of Hands to hold withall, or Tongue to vent their grievances: And that this is true, the manner of their appearance doth confirm it: For all that they are able to effect, if they have been murthered, is commonly to appear near the very place, where their body lies, and to ſeem as if they ſunk down, or vaniſhed in the ſame; or elſe to appear in the poſture of a murthered perſon, with mangled, and bloudy wounds, and hair diſhevel'd: But it is rarely known, that any ſuch apparitions have plainly ſpoken, or uttered by words, the time of their murther, with the cauſe, the perſons name, or place; unleſs the murther, by circumſtances hath been more then ordinary, horrid, and execrable: then the remembrance of the ſame doth ſometimes enable the apparition to frame a voice, by the aſſiſtance of the Air, and diſcover the fact.

More particularly of the ſame.9. But to ſpeake in general concerning apparitions, why they are ſo ſeldome ſeen; and why ſuch ſpirits as appear, can not without mans aſſiſtance accompliſh their deſign; It may eaſily be apprehended, that all Spirits, or ſpiritual Subſtances, and Devills, have their life, breath, and motion in another ſource, or Element then this external world; And as any creature, whom the Element of Water hath nouriſhed, and bred, can live but ſhort while upon the Land; So its with them, when they come out of their proper habitations: which is the cauſe of the rarity of apparition; it being as difficult for any ſpirit to manifeſt it ſelf in this outward principle, of the four Elements, as for a man to continue with his head under water: yea it is rather pain, then pleaſure for any ſpirit, whether good, or bad, to come into this outward world.

The nefarious practices of Necromancers in an example.10. Great is the villany of Necromancers, and wicked Magicians, in dealing with the ſpirits of men departed; whom they invocate, with certain forms, and conjurations, digging up their Carkaſſes again, or by the help of Sacrifices, and Oblations to the infernal Gods; compelling the Ghoſt to preſent it ſelf before them: how this was performed in antient times, by Hags, and Witches, is notably deſcribed in the Aethiopian Hiſtory of Heliodorus, ‘in the practice of an antient woman, who coming into the Camp, in the dead of night; where amongſt many ſlaughtered bodies, the body of her Son was alſo ſlain; whoſe carkaſe ſhe laid before her, digging a hole, and making a fire on each ſide, with the body in the midſt; Then taking an earthen pot from a three footed ſtool, ſhe poured honey out of it, into the pit; then out of another pot, ſhe poured milk; and likewiſe out of the third: Laſtly, ſhe caſt a Lump of hardned dough, in the form of a man into the pit; the Image was Crowned with Lawrell: then ſhe threw in ſome of the ſhrub called Bdellium: This done, with a ſword ſhe ran frantickly up and down, cutting her ſelf; and with a Lawrell branch ſprinkled of her blood into the fire: at length whiſpering at her Sons ear, ſhe cauſed him to ariſe, and queſtioning him of the fortune of his Brother, what was become of him, he anſwered dubiouſly ſpeaking proſperity [Page] to two perſons that ſecretly beheld her, and telling her, That ſuddain death for her impiety attended her, which came to paſſe ere ſhe left the place; after all theſe predictions, the Carcaſe ceaſed to anſwer any more: and tumbled groveling on the ground again.’

11. And although by moſt men,Example. as alſo by the Author in his foregoing Diſcovery, it is conſtantly believed, that the Witch of Endor raiſed not Samuel, nor the Ghoſt of Samuel, as not beleeving that there is an Aſtral Spirit or Ghoſt belonging unto every Man; yet it is very probable, that by her conjurations ſhe cauſed his Sydereal Spirit to appear: which is poſſible to be effected: and hath been often done: as Weaver in his Funeral Monuments records of Edward Kelly, ‘who in the Park of Walton Ledale, in the County Lancaſter, with one Paul Waring, Invocated a Devil, and afterwards digg'd up the Corps of a poor man, that had been buried that very day, in a place near the ſame, called Law Church-yard: whom he compelled by Incantations, and Conjurations to ſpeak, and utter prophetical words, concerning the maſter of one of his Aſſiſtants.’

12. According to the ſtate and condition wherein a perſon dyes,The ſtate of the Starry Spirit. ſo is it with their Aſtral Spirit: for if they died in perfect peace, and had come through the valley of true Repentance; being dead to this Life before it left them; then their ſtarry Spirit doth enter into reſt, in its proper ſource, or quality at the inſtant of their Deceaſe: nor is it poſſible for all the Conjurations in Hell, to cauſe them to return, or appear again.

13. But ſome might object, That Samuel was an Holy Prophet, Why the Ghoſt of Samuel appeared. and attaind unto a perfect Life; which is thus to be anſwered, that before Chriſt came into the world, none of the moſt Holy Prophets of God, did ever attain to that degree of bleſſedneſſe, that the Chriſtians after Chriſt poſſeſſed: for in the time of the Law, a covering, or vail was ſpread over the faces of all people: and ſomething there was that letted, or hindred their ſouls from any plain and perfect viſion, and fruition of God; otherwiſe then through types, and ſhaddows, which partition wall, the end of Chriſts Incarnation was to break down.

14. In the writings of Plato, The opinions of Plato. there be many ſtrange Relations of the apparitions of Souls, of their torments, and purgations, of the cauſe of their returning, what their nature is, what their ſubſtance and property is, and what their food, and nouriſhment is: but he miſtakes the Soul for the Aſtral Spirit: for the Soul in its returning and apparition is farr different; if a Holy Soul appear, it is to perſons like it ſelf, and that in ſleep, warning them of dangers, and diſcovering heavenly ſecrets unto them: And if a Damned Soul appear, it is likewiſe to ſuch as are of a nature like it ſelf: whom it inſtigates, aſleep, teaching them notorious Villanies in Dreams; and provoking them to every wicked cogitation.

15. The ſect of Pythagoras have ſtrange and antick opinions,Of Phythagoras. concerning Souls, and Ghoſts, or ſtarry Spirits: whom they alledge to be frequently converted into Gods, or Daemons, or Demi-Gods, and Heroes: (as the Platonicks do,) And that there is a continual traduction, and tranſmigration of Souls, from one to another, till they attain to be deify'd at laſt; and then that they do frequently appear, to thoſe that be like themſelves; inſtructing, and forewarning them: It was alſo the belief of many wiſe, and antient Philoſophers, that the Oracles were from ſuch Daemons, as had been the Ghoſts, or Souls of wiſe and excellent men: as Apollo's Oracle, and the Oracle of Pallas, or Minerva: which opinions have much of reaſon and probability.

16. It is alſo the opinion of ſome,Of other Philoſophers. that the particular Spirits of famous men do after the death of the body, take up ſome particular habitations, near ſuch places Cities, Towns, or Countries, as they moſt do affect, as Tutelaries, and Guardians unto them; Which is reported by Vopiſcus, of Apollonius Thyaneus; That when his City Thyana was taken by Aurelianus the Emperour: and when he was in his Tent, pondering furiouſly how to deſtroy the ſame; the Ghoſt of Apollonius appeared unto him ſaying, Aurelianus, if thou deſireſt to be a Conquerour, ſuppoſe not to ſlay theſe my Citezens: Aurelianus, if thou wilt be a Ruler, ſhed no innocent blood; Aurelianus, be meek, and gentle, if thou wouldſt be a Conquerour.

[Page] The Raptures of Lunaticks.17. I have heard many wonderful Relations from Lunaticks or ſuch as are almoſt natural fools, who have aſſerted, That being for many daies together converſant amongſt Faeries in Woods, Mountains, and Caverns of the Earth, they have feaſted with them, and been magnificently Entertaind with variety of dainties, where they have ſeen ſeveral of their Neighbours or Familiar Acquaintance in the habit they were wont to weare, notwithſtanding they were know to have been dead ſome years before.

Their Entertainments.18. And many Learned Authors have alſo inſiſted upon this particular, alledging That when ſuch as the Faeryes have brought into their Society do feaſt and junket with them, though they have a real and perfect knowledge of their neighbours and acquaintance amongſt the reſt, yet their Language they are not able to underſtand, neither do theſe Acqaaintance of theirs acknowledge or take notice of them at all, but do either ſit (both they and all the reſt) in a profound and tedious ſilence, or elſe diſcourſe in a moſt ſtupendious kinde of Gibberiſh, not intelligible to ſtrangers.

A ſtrange example.19. But more particularly to illuſtrate this conjecture, I could name the perſon who hath lately appeared thrice ſince his Deceaſe, at leaſt ſome Ghoſtly being or other, that calls it ſelf by the name of ſuch a perſon who was dead above an hundred years agoe, and in his life time accounted as a Prophet or Praedicter by the aſſiſtance of Sublunary Spirits. And now at his appearance did alſo give out ſtrange Praedictions concerning Famine, and Plenty, Warrs, and Bloodſhed, and the end of this world.

20. By the affirmation of the perſon that had Communication with him, the laſt of his Appearances was on this following manner; I had been, ſaid he, to ſell a Horſe at the next Market Town, but not attaining my price, as I returned home by the way I met this man aforeſaid who began to be familiar with me, asking what news, and how affairs moved throughout the Country; I anſwered as I thought fit; withall I told him of my Horſe whom he began to cheapen, and proceeded with me ſo far, that the price was agreed upon; ſo he turned back with me and told me, that if I would go along with him, I ſhould receive my Money; on our way we went, I upon my Horſe, and he on another milk white beaſt; after much diſcourſe I askt him where he dwelt, and what his name was; he told me, That his dwelling was about a mile off, at a place called Farran; of which place I had never heard though I knew all the Country round about; he alſo told me, That he himſelf was that perſon of the Family of Learmonts ſo much ſpoken off for a Prophet; At which I began to be ſomewhat fearful, perceiving us in a road which I had never been in before, which increaſed my fear and admiration more. Well on we went till he brought me under ground I know not how into the preſence of a beautiful woman that payd me the moneys without a word ſpeaking; he conducted me out again through a large and long entry, where I ſaw above 600 men in Armour layd proſtrate on the ground as if aſleep; at laſt I found my ſelf in the open field by the help of Moon-light in that very place where firſt I met him, and made ſhift to get home by three in the morning, but the money I received was juſt double of what I eſteemed it, and what the woman payd me, of which at this inſtant I have ſeveral pieces to ſhow conſiſting of nine pences, thirteen pence halfpennies, &c.

Apparitions before Chriſtianity, were frequent.21. The variety of Examples throughout the writings of Learned men may ſerve as ſtronge inducements to confirm this particular of Aſtral Spirits, or Ghoſts that belong unto Mortal men, returning after death untill the cauſe of their returning be taken away. In Ancient times before the name of Chriſtianity, there was nothing more frequent then millions of Apparitions in fields where battails had been fought, ſeeming to fight as they had done at firſt, which the Ancient Heathens believed to proceed from the want of Burying. And from this aroſe the Poetical Romance of the wandring of Ghoſts beſides the River Styx for an hundred years. And the cuſtome of Solemn Interment amongſt them.

Why Funeral Piles were inſtituted.22. But with more probability, The Cuſtome of the Funeral Piles uſed by the Romans, and the Urns to reduce their Corpſes into Aſhes, was inſtituted at firſt to prevent the torment of the Deceaſed, leaſt his Ghoſt ſhould wander, or return, which doubtleſſe from a natural cauſe may have the ſame effect, that the [Page] reducing of the carcaſe into Aſhes ſuddainly after its deceaſe may prevent the return of the Aſtral Spirit; for if it be true what is affirmed by Paracelſus, that the ſtarry Spirit can continue no longer then the radical moiſture in the body; it will naturally follow that its appearance is at an end when the body is burnt, ſeeing that the moiſture is totally exterminate and conſumed thereby. And in ſome ſenſe the Ceremony may be ſaid to be Laudable and Judicious, having ſo beneficial a conſequence.

23. As there is ſome ſemblance of a natural cauſe in the cuſtome of the Antient urns,What the want of Burial cauſeth. ſo likewiſe may the Interment of ſlaughtered bodies by the like cauſe prevent the like Appearances; for many are the examples that I have read of ſuch as appeared to their ſurviving kindred and acquaintance, after they had been ſlaughtered in the Warrs, beſeeching them to perform unto their bodies the Sacred Funeral Rites that their Ghoſts might return into Reſt, for which many have conſulted with the Oracles to be informed whether the deceaſed deſerved Burial, becauſe they held it unlawful to bury Murtherers, Ineceſtuous and Sacriligious, perſons, which Nature her ſelf doth alſo ſeem to hold if this following Relation be not falſe: which was, ‘That ſome Learned men returning from Perſia where they had been to ſee the King Coſroes, by the way interr'd a dead Carcaſe which they found unburied: And in the following night the Ghoſt of an Ancient Matron, as if it had been the Spirit of the World or Madam Nature her ſelf, appeard unto them, ſaying, Why Interr ye that nefarious Carcaſe? let the Doggs devoure it; The Earth who is the Mother of us all admitts not of that man that depraves his Mother: So returning they found the Carcaſe yet unburied.’

24. To confirm the verity of Aſtral Spirits proper, and their returning,The concluſion of this Chapter with an example. I ſhall conclude this Chapter with the Example of the famous Ariſteus the Poet who ‘in the Iſle Marmora dyed ſuddainly, at which inſtant a certain Philoſopher of Athens arriving there, affirmed, That he had lately been in Company and diſcourſt with him. In the mean time going to Bury him they found him yet alive, but never after that had he any conſtant reſidence amongſt Mortals. Seven years after that he was ſeen at Proconneſus his native Town, and remaind a while compoſing ſeveral Poems and Verſes called Arimaſpei, and then vaniſhed. In Metapontis he was ſeen 300 years after that, charging that Apollo's Altar ſhould be erected by the name of Ariſteus Praconneſius.’ The like ſtories are reported of Apollonius, and Pythagoras, whom their followers would have to be Ubiquitaryes, affirming, That at one inſtant of time they were ſeen in ſeveral places thouſands of miles in diſtance. And though in Iamblichus who hath wrote the Life of Pythagoras, in Philoſtratus that wrote the Life of Apollonius Tyanus, there be many fabulous things reported as to the Aſtral Spirits ſeparation, and return unto the body; Yet I have ſufficiently here endeavoured to ſeparate the true from the more Poetical part in this particular Subject of the ſtarry Spirits belonging to every individual man and woman, and their returning after the body falls away.

CHAP. IV.

Of Aſtral Spirits or ſeparate Daemons in all their diſtinctions, names, and natures, and places of Habitation, and what may be wrought by their Aſſiſtance.

1. HAving in the foregoing Chapter ſufficiently illuſtrated the nature of the Aſtral Spirits proper, that belong to every individual;Aſtral Spirits common. The ſubject of this preſent Chapter ſhall be to Aſtral Spirits ſeparate; which are not conſtitute to any peculiar work or ſervice, but do only, according to their nature and temper, haunt ſuch places in the ſublunary world as are moſt correſpendent to their natures, and exiſtence.

[Page] The Spirits of the Planets.2. According to the Judgment of Magicians, the Seven Planets have ſeven ſtarry Spirits peculiar to themſelves, whoſe natures are anſwerable to that peculiar Planet under which they are conſtitute. And they are ſaid to be ſubſtitute under the ſeven Caeleſtial Angels that govern the influences of the ſuperiour Spheres, being equal in their name and continuance with that planet whoſe Spirit they are, that is, till the Conſummation of all things viſible.

The Power of the Planets.3. And in that houre, month, day or year, wherein their Planet hath the moſt dominion, then is their efficacy moſt prevalent, and their operation the moſt powerful upon inferiour bodies, whether to the deſtruction or proſperity of that animal vegitative or mineral ſubject to their Influences, according to the dignification of the Planet at that inſtant Dominion; for if ill affected, their nature is to blaſt with Mildew, Lightning, and Thunder any Vegetative proper to their Planet; To deprive any Animal of ſight or the motion of the nerves under their Dominion; And laſtly, bring Plagues, Peſtilence, and Famine, Storms, and Tempeſts, or on the Contrary to bring ſweet and excellent Influences upon Animals, or Vegetatives under their Planetary Regiment, if well and honourably dignified.

Spirits the Air.4. Innumerable are the Spirits that inhabit the Aiery Region, germinating amongſt themſelvs as Magicians affirm, and begetting one another after a Myſtical manner. It is their property to be inſtant in ſtorms and boiſtrous weather, which is ſaid to be joy and delight unto them; And in ſuch a ſeaſon they may with moſt facility be calld upon, and make their appearance, which they do accordingly to their age, and youthfulneſs, ſeeming young or old at their appearance anſwerable to their years. Beſides they march in mighty Troops through the Aiery Region, waging warr amongſt themſelves, and deſtroying one anothers beings or Exiſtences, after which they are reduced to the primary ſource or nature of the Starrs. This is likewiſe to be obſerved that according to the Language, Vigour, Life, and Habit of that Region wherein they live, ſuch is their Habit, Language, and Ability, one Caterva or Company being ignorant of their Neighbours, or Enemies Language, ſo that they have need of the Aſſiſtance of ſuch Spirits as dwell in omnibus Elementis, to be their Interpreters.

Their Actions.5. And doubtleſs from hence ariſe the various deceptions thut men are incident unto in their judgments of Apparitions, perſwading themſelves that they are portents and foretokens of Warr and Famine, when ſuch numerous Spirits are beheld Fighting or Marching either in the Air, Earth, or Water: whereas it is nothing elſe but the bare effect of the Natures and Tempers of ſuch Aerial beings to fight and randevouſe immediately after ſun-ſet, or elſe later in the Summer evenings, which is their principal time of ſuch Conventions. And though it muſt be confeſt that ſuch Spirits may be, and are the Devils Inſtruments as appertaining to the Kingdom whereof he is Ruler; Yet conſidered in themſelves, their Nature is wholly harmleſs, as to ought that may be called innate Evill, having nothing in them that is eternal as the Soul of Man: and conſequently nothing in them that is able to make them capable of enjoying Heaven, or induring the torments of Hell.

Spirits appropriate to the Spheres.6. And it is believed by ſome, that according to the motion of the ſpheres, there are certain companies of Aerial Spirits good and bad that follow them in their motions round the earth, the good diſtilling influences that are good, and the bad, ſuch influences as are deſtructive to every thing that is under their Dominion. It is alſo believed that by the aſſiſtance of Devils, and damned Spirits, ſuch Aerial Spirits are given for Familiars to ſome Magicians add Witches with whom they are ſaid to have actual copulation, and the enjoyment of every dainty meat through their aſſiſtance, being able thereby to go inviſible, to fly through the air, and ſteal Treaſures and Jewels from the Coffers of Princes, as alſo carouſe in Wine-ſellers, and Pantries of thoſe that are moſt amply provided with the choiſeſt Daynties.

Terreſtrial Spirits.7. Subordinate unto theſe of the Air, are the Terreſtrial Spirits, which are of ſeveral degrees according to the places which they occupy, as Woods, Mountains, [Page] Caves, Fens, Mines, Ruins, Deſolate places, and Antient Buildings, calld by the Antient Heathens after various names, as Nymphs, Satyrs, Lamii, Dryades, Sylvanes, Cobali, &c. And more particularly the Faeries, who do principally inhabit the Mountains, and Caverns of the Earth, whoſe nature is to make ſtrange Apparitions on the Earth in Meddows, or on Mountains being like Men, and Women, Souldiers, Kings, and Ladyes Children, and Horſe-men cloathed in green, to which purpoſe they do in the night ſteal hempen ſtalks from the fields where they grow, to Convert them into Horſes as the Story goes. Beſides, it is credibly affirmed and beleev'd by many, That ſuch as are real Changlings, or Lunaticks, have been brought by ſuch Spirits and Hobgoblins, the true Child being taken away by them in the place whereof ſuch are left, being commonly half out of their wits, and given to many Antick practices, and extravagant fancies, which paſſions do indeed proceed from the powerful influence of the Planet in their nativity, and not from ſuch fooliſh conjectures.

8. Such jocund and facetious Spirits are ſayd to ſport themſelvs in the night by tumbling and fooling with Servants aad Shepherds in Country houſes,Faeries. pinching them black and blew, and leaving Bread, Butter, and Cheeſe ſometimes with them, which if they refuſe to eat, ſome miſchief ſhall undoubtedly befall them by the means of theſe Faeries. And many ſuch have been taken away by the ſayd Spirits, for a fortnight, or a month together, being carryed with them in Chariots through the Air, over Hills, and Dales, Rocks and Precipices, till at laſt they have been found lying in ſome Meddow or Mountain bereaved of their ſences, and commonly of one of their Members to boot.

9. Certainly the Lares and Penates, Lares, and Domeſtick Spirits. or houſhold Gods of the antient Heathens were no other then ſuch like Spirits who for ſeveral years would keep their reſidence in one houſe till upon ſome diſpleaſure offered, or offences done by any of the ſayd Family, they departed and were never afterwards heard of. There are plenty of ſuch examples to be found in Olaus magnus, and Hector Boethus in his Hiſtory of Scotland, relating wonderful paſſages of Robin-good fellows, and ſuch as have been familiar amongſt mankind.

10. Luridan a familiar of this kinde did for many years inhabit the Iſland Pomonia, the largeſt of the Orcades in Scotland, Luridan a famaliar Spirit. ſuplying the place of Man-ſervant and Maid-ſervant with wonderful diligence to theſe Families whom he did haunt, ſweeping their rooms, and waſhing their daſhes and making their fires before any were up in the morning. This Luridan affirmed, That he was the genius Aſtral, of that Iſland that his place or reſidence in the dayes of Solomon and David was at Jeruſalem; That then he was called, by the Jewes Belelah, and after that he remaind Long in the Dominion of Wales, inſtructing their Bards in Brittiſh Poeſy and Propheſies being called Vrthin, Wadd, Elgin: And now ſaid he, I have removed hither, and alas my continuance is but ſhort, for in 70 years I muſt reſigne my place to Balkin Lord of the Northern mountains.

11. Many wonderful and incredible things did he alſo relate of this Balkin, Balkin a Familiar. whom he called the Lord of the Northern Mountains, affirming that he was ſhaped like a Satyr and fed upon the Air, having Wife and Children to the number of 12 thouſand which were the brood of the Northern Faeries inhabiting Southerland and Catenes with the adjacent Iſlands; And that theſe were the Companies of Spirits that hold continual wars with the Fiery Spirits in the Mountain Heckla that vomits fire in Iſlandia. That their ſpeech was antient Iriſh, and their dwelling the Caverns of the Rocks, and Mountains, which relation is recorded in the Antiquities of Pomonia.

12. I have read another wonderful relation in a book de Annulis Antiquorum, A ſtrange example. Concerning a young man from whom the power of Venus was taken away ſo that he could not Company with his new marryed Wife. The Story is briefly thus; ‘Being buſy at play or exerciſe with ſome of his Companions on his marriage day, he put his weddng Ring on the finger of the Statue of Venus that ſtood beſides the place leaſt it ſhould be loſt; when he had done, returning to take his Ring, the finger was bended inward, ſo that he could by no means pluck off [Page] the Ring to his great amazement, at which inſtant he forſooke the place, and in the night the Image of Venus appeared unto him, ſaying, Thou haſt eſpouſed me, and ſhalt not meddle with any other: in the morning returning, the Ring was gone, and the finger made ſtraight again, which troubled him mightily, ſo that he conſulted with a Magician, who wrote a Letter to ſome Principal Spirit in that Dominion to which Venus belong'd, bidding the party ſtand watching at ſuch a place at ſuch an houre till he ſaw many troops of Spirits paſs by him, and deſcribing one in a Chariot, of ſtern and terrible Countenance, to whom he bad him deliver the Letter; All which he performed, and after the perſon in the Chariot had read the contents thereof, he broke out into this expreſſion, great God, how long ſhall we be ſubject to the inſolencies of this accurſed Raſcal, naming the Magitian: But withal calling to a moſt beauteous Woman from amongſt the Company, he charged her to deliver back the Ring which at length ſhe did with much averſneſs, and after that he injoyd his Marriage rites without impediment.’

Spirits of Woods, and Mountains.13. Beſides the innumerable Troops of Terreſtrial Spirits called Faeryes there are alſo Nymphs of the Woods, Mountains, Groves, and Fountains, as Eagle, Arethuſa, Io, Menippa, Irene, &c. who are ſayd to be altogether of the faeminine kinde, ſporting and dancing, and feaſting amongſt the trees in Woods, and bathing in clean and limpid Fountains; ſuch have been ſeen by many, and are often alluded to, by the Roman and Greek Poets. There is alſo a relation of a German Prince, ‘who being exceeding thirſty and weary with hunting and hawking, loſt his Company in the Woods, on a ſuddain beheld an opening at a little hillock amongſt the trees, and a moſt beautiful Maiden offering a Golden Morn full of Liquor, which he received and drunk, and after rid quite away with the ſayd Horn, not regarding the Virgins tears, who lamented after him; tis ſayd that having ſpilt ſome of the ſayd Liquor, it fetcht the hair from off his Horſes skin, and the horn is yet to be ſeen in Germany, which I have been told by one that hath ſeen and handled it, affirming, That the Gold for purity cannot ba parallel'd.’

Incubi, and Succubi.14. Another ſort are the Incubi, and Succubi, of whom it is reported, that the Hanns have the original, being begotten betwixt theſe Incubi, and certain Magical women whom Philimer the King of the Goths baniſhed into the deſerts, whence aroſe that ſavage and untamed Nation, whoſe ſpeech ſeemed rather the mute attempts of brute Beaſts, then any articulate ſound and well diſtinguiſhed words. To theſe Incubi are attributed the diſeaſes of the blood called the Night-hag, which certainly have a natural cauſe, although at the inſtant of time when the party is oppreſſed, it is probable that certain malevolent Spirits may mix themſelvs therein and terrifie the ſoul and minde of the afflicted party.

A froward kinde of Spirit.15. And amongſt ſuch Spirits as are reſident amongſt mortals, there is a very froward kinde, who take delight to pull down what man hath builded, who have been ſeen at the building of ſtrong and mighty Caſtles to come in the night and tumble all to the ground that the workmen had reared the day before; of this ſort were Horon, Stilkon, Glaura, and Ribbolla, four peſtiferous, and turbulent Animals that for many years infeſted the firſt founders of the Emperours Seraglio: Till one of the holy Muſſelmans did by certain Charms, and Exorciſms conſtrain and binde them, to tell their names, and the cauſe of their diſturbing, which they declared, and were by him confined to deſtroy the mines of Copper in Hungaria.

Example.16. There is alſo a Relation extant in the Life of Paul the Hermit of a Satyr appearing to him in the Woods, and diſcourſing with him that it was a mortal Creature as he, and ſerved the ſame God, dehorting the people to worſhip them for demi-Gods, as they had been accuſtomed to; Like unto this is the Story of the Death of the great God Pan; That a Mariner ſailing by the Iſland of Cicilia, was called by his name from the ſhore,Example. and by a certain voice was bid to tell the Inhabitants of the next Iſland, that the great God Pan was dead, which he obeyd, [Page] and though in the next Iſland there were no Inhabitants, yet when he approached he proclaimed, towards the ſhoar that Pan was deceaſed, immediately after which Proclamation he could ſenſibly hear moſt doleful and lachrymable Cryes, and noyſes, as of thoſe that lamented his departure.

17. Ianthe, is ſayd by Magitians, to be a water Spirit,Janthe a Spirit of the water, who is ever preſent when any are drownd in the water, being delighted much in the deſtruction of mankinde, that it may enjoy the Company of their Aſtral Spirits after their deceaſe; for according to the four Complexions or Conſtitutions of the body of Man, The Aſtral Spirit aſſociates it ſelf with ſeparated ſubſtances; The Phlegmatick, to the watry Spirits: The Sanguine, to thoſe of the Aire; The Cholerick, to the Fire; and the Melancholy, to the Terreſtrial Spirits. But this is only to be ſuppoſed of ſuch perſons as dyed in diſcontent, and reſtleſneſs.

18. Of another ſort are ſuch Aquatick Animals as in former times have converſed, and procreated with mankinde bearing divers Children;Watry Spirits that procreate. And at length ſnatching all away into the watry Element again, whereof there are variety of Examples in Cardanus and Bodin. Of this ſort was the Familiar of Paulus a Mendicant Frier, called by him Florimella, and entertaind as his Bed-fellow for forty years, though unknown and unſeen to any but himſelf, till upon ſome unhandſome carriage of the Fryer, his Companion accompanying him over the Danube, leapt into the River and was never after ſeen.

19. Innumerable are the reports and accidents incident unto ſuch as frequent the ſeas, as fiſher-men and ſailers who diſcourſe of noiſes, flaſhes, ſhadows,Apparitions on the water. echoes, and other viſible appearances nightly ſeen, and heard, upon the ſurface of the water. And as the diſpoſition of the Heavens is according to the conſtellations, and climates, ſo are theſe ſpectres appropriate to particular parts, and coaſts, from the North to the Southern pole. But more eſpecially, abounding in the North, about Norweigh Iſleland, Green Land, and Nova Zembla.

20. Neither are the Storyes of the Greek,Prophetical rivers, and vocal fountains. and Latine Poets all together to be ſleighted in this particular; for many verities are inter-woven with their fictions, they ſpeak of vocal Forreſts, as Dodona, of Talkative Rivers, as Seamander, of ſenſitive Fountains as Arethuſa, Menippa, and Aegle; Which more credible Hiſtorians have partly confirmed in the Relation of Dodona, aſſerting that the trees do ſeem to ſpeak by reaſon of the various Apparitions, Phantaſms, that attend the Forreſt. And alſo in the Story of the River Scamander, which is ſayd at this day to afford plenty of ſpectres, and prophetical Spirits, that have nightly converſation with the Turkiſh Sailers coming by that way with Gallyes into the Mediterranean.

21. The like is reported of a Caſtle in Norweigh ſtanding over a Lake wherein a Satyr appeareth ſounding a Trumpet before the death of any Souldier, or Governour belonging to the ſame,Example. tis ſayd to be the Ghoſt of ſome murdered Captain that hath become ſo Fatal, and Ominous to his Succeſſors. But with more probability may be called a Spectre proper to the place according to the Conſtellation.

22. And it hath been the conjecture of eminent ſpeculators that from the Loins of ſuch ariſe the numerous brood of Elves, Faeryes, Lycanthropi; Spirits in Green-Land. And Pigmyes, ſometimes viſible, ſometimes inviſible in Green-Land and the adjacent rocks where they have no concomitants, but bears and ſcurvy-graſs to mix, and make merry withal, except they paſs from thence to the Northern parts of America, where they ſhall find their off-ſpring adored for Gods, and Goddeſſes, by the ignorant Inhabitants about new Albion, and as far South as Mexico, as is amply related in the diſcourſes of Drake, Cortes and Purchas concerning the conqueſt and diſcovery of theſe Territoryes.

23. By Apparitions upon the water many have been tempted to leap into the Sea in purſuit thereof till they were drowned,Deſtroying Spirits. of which ſpectres there is a ſort called by Pſellus, Ordales, who do appear like Ducks or other Water fouls, till they by fluttering upon the water, do entice their followers to purſue them ſo farr that many periſh in the attempt, which doth greatly delight theſe faithleſs [Page] Spirits who (as we have ſaid before) do long to accompany their Aſtral Spirits after their deceaſe. An Example of this kinde I my ſelf knew, beſides the numerous relations I have had from the mouths of others, which confirm the opinions of the antient Magicians concerning theſe water Spirits, that of all the reſt they are the moſt deceitful, and dangerous, like the flattering Seas, and ſwift gliding Torrents, that when they have wonn any thing, to admire, and ſound them, do carry them violently into the abyſſe of their own Element.

Fiery Spirits.24. But we will leave the waters and inſiſt a little on the nature of Igneous or Fiery Spirits that inhabit the Mountains in Hecla, Aetna, Propo Champ, and Poconzi; Where the Courts, and Caſtles of theſe puiſſant Champions are kept. The opinion of ſome is,What theſe Spirits are. That they are not Aſtral, but Infernal Spirits, and D [...]mned Souls, that for a term of years are confined to theſe burning Mountains for their Iniquities: Which opinion although it be granted, yet we may aſſert, That for the moſt part the apparitions, ſounds, noices, clangors, and clamors, that are heard about the Mountan Hecla in Iſland and other places, are the effects of ſeparated Starry beings, who are neither capable of good nor evill, but are of a middle vegetative nature, and at the diſſolution of the Media Natura ſhall be again reduced into their primary Aether.

Why they delight in the fiery element.25. And from natural Cauſes, it may be eaſily demonſtrated, That there is great Correſpondence betwixt ſuch ſubſtances, and the Element of fire, by reaſon of the Internal Flagrat and Central Life proceeding from the Quinteſſence or one only Element which upholds them, in Motion, Life, and Nouriſhment. As every natural, and ſupernatural being is upheld, and maintain'd out of the ſelf-ſame root from whence it had its original, or riſe; So the Angels feed upon the Caeleſtial Manna, The Devils of the fruits of Hell, which is natural to their appetite, as traſh for ſwine; the Aſtral beings; of the ſource of the ſtars, the Beaſts, Birds, or, Reptiles of the fruits of the Earth, and the gas of the Air, the fiſhes of the blaſs of the Water; But more particularly, every thing is nouriſhed by its Mother, as Infants at the Breaſt, either by exhauſting or fomentation.

Spirits that burn Cities.26. Such Spirits are very officious in the burnings of Towns, or Cole-pits, delighting much to dance and exult amidſt the flames, and become Incendiaries worſe then the material Cauſe of the Combuſtion, often tempting men in drukenneſs, to burn their own Houſes, and cauſing Servants careleſly to ſleep, that ſuch unlucky accidents may happen. As the Story of Kzarwilwui a Town in Poland doth confirm, which was reduced to aſhes by three of theſe peſtilentious Animals, called Saggos, Broundal, and Baldwin, who after many open Threatnings for ſix months together, that they would deſtroy the City, and Citizens, did on a dark and ſtormy night, ſet all on fire on a ſuddain in twenty or thirty ſeveral places, which irrecoverably deſtroyed the Inhabitants.

Their food and paſtime.27. As for the nouriſhment of fiery Spirits, it is radical heat, and the influence of the Aery Region; their ſport and paſtime conſiſteth for the moſt part in tumbling, and fooling one with another when the flames are moſt impetuous, and violent in the Mountains: And it is likewiſe credited by ſome that their office is to cruciate and puniſh ſome Evil Livers, retaining, and tormenting their Souls, or Aſtral Spirits for many years after the Bodies deceaſe, which is too empty a notion to be hearkened unto by any that are well informed of their natures.

Why they delight in the fiery quality.28. Neither is it to be wondered at that they are ſo much delighted with the fiery quality in regard of their affinity and appropriation with infernal ſpirits, whoſe ſtate and being is altogether damnable and deplorable; for although they have not the ability of attaining either the Heavenly or Infernal quality, by reaſon that they are utterly voyd of the innermoſt Center, and may be rather called bruits, then rational Animals, yet becauſe they belong to the outermoſt principle, ſuch is their innate Affinity, and Unity with the dark World, or infernal Kingdome that they do often become the Devils Agents to propagate his works upon the face of the Earth.

[Page]29. By the Inſtigations of infernal Spirits they are often ſent to terrifie men with nocturnal viſions,Aſtral Spirits miniſters to the devill. in the likeneſs of monſtrous Beaſts or Ghoſts of their deceaſed Friends. They are moreover often abetted to tempt and provoke melancholy people to execute themſelves; beſides innumerable wayes they have of executing the pleaſures of iniquous Spirits through malicious Inſtigations, and ſecret Stratagems projected by them to the deſtruction of mortal men, eſpecially when the work to be effected by the Devil is too too hard for his ſubtle and ſpiritual nature to bring to paſs, becauſe the ſame belongs to the Aſtral ſource or outward principle to which theſe dubious Spirits do properly belong; then are they frequently ſollicited to mediate in ſuch treacherous actions, as the helliſh Spirits have conſpired againſt the Lives of mortal men.

30. More particularly, Theſe Spirits that belong to the fiery Element,Why the devil requires their help. are moſt officious in this kinde of ſervice, being naturally ſuch as the Antecedent matter hath ſufficiently demonſtrated; but according to the ranks and Categoryes to which they belong, ſome of them are more inveterate, and malicious in their undertakings then the reſt. But every kinde of Aſtral Spirit is obſequious to the Kingdome of darkneſs, that the deviliſh Spirits can effect little or nothing without their aſſiſtance in this external principle of the Starrs and Elements upon the bodies or poſſeſſions of Mankind; becauſe their bodies are too crude and rough for the conveyance of their influence, either in Dreams, Raptures, Philtres, Charms, or Conſtellations, as the following Chapter of the nature of Infernal beings ſhall make plain, wherein the nature and capacity of every damned Spirit is decyphered according to the truth of the antient Philoſophy.

31. Leave we now the Spirits of the fire,Subterranean Spirits. to illuſtrate the natures of ſubterranean Beings, whoſe Orders, Species, and Degrees, are various; for they conſiſt in theſe diſtinctions, viz. Spirits of men deceaſed, Souls of men deceaſed, ſeparated Spirits Aſtral, ſeparate Spirits ſemi-Infernal, Spirits appropriate to the Conſtellations where any of the ſeven metals, viz. Saturn, Jupiter, Mars, Sol, Luna Venus, Mercury, are found in the bowels of the Earth; and as farr as the natures of Minerals are diſtinct one from the other, ſo much diſtant are theſe Subterranean Spirits in Nature and Faculty in reſpect of their places, ſhapes, names, and qualities.

32. But they are not all confined unto the metallick Kingdome;Spirits of the Mountains, Caves, and Tombs. for there are alſo Spirits of the Mountains, Vallies, Caves, Deeps, Hiata's, or Chaſma's of the Earth, hidden Treaſures, Tombs, Vaults, and Sepultures of the Dead. To the laſt belong the Aſtral Spirits of deceaſed Mortals, that delight to hover over the antient Carcaſes to which they belong'd, ſeeking ſtill to be diſſolved, and diligently enquiring the Cauſe of their retention; ſuch are reſident in ſilent Caves, and ſolitary Vaults, where the deceaſed lie till the Humidum Radicale be exciccate, and totally dryd up, after which their tricks are no more manifeſt, but are utterly extinguiſhed, and annihilated.

33. To the next, belong ſuch Spirits as are Protectors of hidden Treaſures,Spirits of hidden Treaſures. from a natural Cauſe, from whence they do exceedingly envy mans benefit, and accommodation in the diſcovery thereof, ever haunting ſuch places where money is conceal'd, and retaining malevolent and poyſonous Influences, to blaſt the Lives and Limbs of thoſe that dare to attempt the diſcovery thereof: Peters of Devonſhire with his confederates, who by Conjuration attempted to dig for ſuch defended Treaſures, was crumbled into Atomes, as it were, being reduced to Aſhes with his Companions in the twinkling of an eye.

34. And upon this particular, we have plenty of Examples of the deſtruction of ſuch as by Magical experiments have diſcovered hidden Treaſures;The nature of ſuch Spirits. which inſtances do rather ſeem to prove, That ſuch as haunt theſe places do more nearly belong to the Infernal, then to the Aſtral Hierarchy, in regard that they are ſo infeſting and inveterate to Mortal men, that the Grand Intention of the Prince of darkneſs may be accompliſhed in their deſigns.

[Page] Spirits that infeſt Mines and Miners.35. But of all the reſt ſuch as haunt Mines and mettle men, are the moſt pernicious, and frequent from the ſame Cauſe with the former. The nature of ſuch is very violent; they do often ſlay whole Companies of Labourers, they do ſometimes ſend inundations that deſtroy both the Mines, and Miners, they bring noxious and malignant vapours to ſtifle the laborious workmen; briefly, their whole delight and faculty conſiſts in tormenting, killing, and cruſhing men that ſeek ſuch Treaſures, that mankind may never partake thereof to relieve their Cares, and worldly neceſſities.

An Example of a turbulent Spirit.36. Such was Anaebergius a moſt virulent Animal that did utterly confound the undertakings of thoſe that laboured in the richeſt Silver mine in Germany, called Corona Roſacea. He would often ſhew himſelf in the likeneſs of a he-goat with Golden horns, puſhing down the workmen with great violence, ſometimes like a Horſe breathing flames, and peſtilence at his Noſtrils. At other times he repreſented a Monk in all his Pontificalilus, flouting at their Labour, and imitating their Actions with ſcorn and dedignation, till by his daily and continued moleſtation he gave them no further ability of perſeverance.

Concluſion.37. Thus, I have hinted the various diſtinctions, and ſub-diſtinctions of Aſtral Spirits proper or common, illuſtrating their natures according to the opinions of the Learned; from thence I proceed to ſay what the Infernal Hierarchy is, and whereof it doth conſiſt in this fifth Chapter following.

CHAP. V.

Of the Infernal Spirits, or Devils, and damned Souls treating, what their Natures, Names, and Powers are, &c.

What this Chapter treats of.1. LEaving the Aſtral Kingdome, I will now proceed to deſcribe the natures, and diſtinctions of Infernal Spirits or Devils, and damned Souls, who are to be conſidered according to their ranks, and orders, exactly correſpondent to the Quires, and Hierarchies of the Angels, or Celeſtial beings, wherein I will inſiſt upon their names, ſhapes, places, times, orders, powers, and capacities, proceeding gradually from a general narration, to a particular Anatomy of every ſort of Spirit in its proper place and order.

The place of hell or the habitation of devils.2. As for the Locality or Circumſcription of the Kingdome of darkneſs, it is farr otherwiſe to be conſidered then the vulgar account it, who eſteem the helliſh habitation, a diſtinct Chaſma or Gulph in a certain place, above, under, or in the Center of the Earth, where innumerable Devils, and wicked Souls inhabit, who are perpetually ſcorched, and tormented with material flames of fire. This is the opinion which naturally all men are addicted and prone unto. But if we will rightly conſider the Kingdome of Heaven and Hell, in reſpect of one another, we muſt look upon the ſimilitude of light and darkneſs in this outward world, who are not circumſcribed, nor ſeparate as to Locality from one another; for when the ſun ariſes, the darkneſs of the night diſappeareth, not that it removes it ſelf to ſome other place or Country, but the brightneſs of the light overpowereth it, and ſwallows it up, ſo that though it diſappeareth, yet it is as really there as the light is.

Illuſtrated by a ſimilitude.3. This is alſo to be conſidered in the deſcription of the Habitations of good, or evill beings, that they are really in one another, yet not comprehended of one another, neither indeed can they be, for the evil Spirits if they ſhould remove ten thouſand miles, yet are they in the ſame quality and ſource, never able to finde out or diſcover where the Kingdome of Heaven is to be found, though it be really through, and through with the dark Kingdome, but in another quality which makes them ſtrangers to one another.

The differerence betwixt heaven and hell.4. A ſimilitude hereof we have in the faculties of the humane Life, as to the indowments of the Soul conſidered in the juſt, and in the wicked; for to be good, pure, and holy, is really preſent as a quality in potentia with the depraved [Page] ſoul, although at that inſtant the Soul be cloathed with Abominations, ſo that the eye which ſhould behold God or Goodneſs is put out. Yet if the ſoul would but come out of it ſelf, and enter into another ſource or principle, in the center it might come to ſee the Kingdome of Heaven within it ſelf, according to the Scripture, and Moſes, The word is nigh thee, in thy Heart, and in thy Mouth.

5. True it is that the Devils and damned Souls cannot ſometimes manifeſt themſelvs in this Aſtral World,How the Devils can come into this World. becauſe the nature of ſome of them is more near unto the external quality then of others, ſo that although properly the very innermoſt and outermoſt darkneſs be their proximate abode, yet they do frequently flouriſh, live, move, and germinate in the Aery Region, being ſome of them finite and determinate Creatures.

6. But according to their fiery nature,The great difficulty of their appearance. it is very difficult for them to appear in this outward world, becauſe there is a whole principle or gulph betwixt them, to wit, they are ſhut up in another quality or exiſtence, ſo that they can with greater difficulty finde out the being of this World, or come with their preſence into the ſame, then we can remove into the Kingdome of Heaven, or Hell with our intellectual man; for if it were otherwiſe, and that the Divels had power to appear unto Mortals as they liſt, how many Towns, Cities, &c. ſhould be deſtroyed, and burnt to the ground, how many Infants ſhould be kild by their malicious power! yea few or none might then eſcape in Lives, or Poſſeſſions, and ſound minds, whereas now all theſe enjoyments are free amongſt mortals, which proves, that it is exceeding hard for evill Spirits to appear in the third principle of this world, as for a man to live under water, and fiſhes on the Land. Yet muſt we grant, that when the imaginations, and earneſt deſires of ſome particular Wizards, and envious Creatures have ſtirr'd up the center of Hell within themſelvs, that then the Devil hath ſometimes acceſs to this world in their deſires, and continues here to vex, and torment ſo long as the ſtrength of that deſire remains which was the firſt attractive Cauſe.

7. For the very cauſe of the paucity of appearances in theſe dayes,The cauſe of few appearances now. is the fulneſs of time, and the brightneſs of Chriſtianity, diſpelling ſuch miſts, as the ſun doth cauſe the clouds to vaniſh, not by any violence or compulſion, but from a natural cauſe; even ſo the Kingdome of Light as it grows over mans ſoul, in power and dominion, doth naturally cloſe up the Center of darkneſs, and ſcatter the influences of the Devil ſo that his tricks lye in the duſt, and his will at length becomes wholly paſſive as to man.

8. In the time of the Law, when the wrath and jealouſie of the Father,The Devils power in the time of the Law. had the dominion in the Kingdom of Nature, all Infernal Spirits had more eaſie acceſs unto mankind then now they have; for before the Incarnation of Chriſt, the anger of God had more dominion over the ſoul of Man, and was more near in nature unto the ſame; ſo that the Devils could with more facility ſpring up in the element of Wrath, to manifeſt themſelves in this outward principle, becauſe the very Baſis and Foundation of Hell beneath, is built and compoſed of the Wrath of God, which is the channel to convey the Devil into this ſublunary World.

9. But when Chriſt began to be manifeſt unto the World,His power under Chriſt in the fleſh. the multiplicity of Appearances, and poſſeſſed with Devils, began inſenſibly to decay and vaniſh. And if any ſhould object, That betwixt the ſpace of his Incarnation and his Suffering, ſuch accidents were rather more frequent than in the times before: To this I anſwer, That the Devil knowing well that his time was but ſhort; and alſo knowing, that till the great Sacrifice was offered up, he had leave to range and rove abroad the Kingdom of this World; therefore he imployed all his forces and endeavours to torment thoſe miſerable ſouls and captives to whom Chriſt came to Preach Deliverance.

10. But after the Partition wall was broken down, and the vail of Moſes, Under Chriſtianity. and of the anger of God from off the ſoul in the death of Chriſt, there was a ſenſible and viſible decay of the Devils prancks amongſt mortals, and that little remnant [Page] of Lunaticks and Poſſeſſed, which continued after Chriſt, did the Apoſtles relieve and ſet at liberty, through the influence and virtue of the promiſe of the Son of God (to wit) the Holy Ghoſt, or the Comforter, which could not come until he went away: And on the day of Pentecoſt, whilſt they waited in humility for the fulfilling of his promiſe, the very effect of Chriſts birth and ſufferings did firſt manifeſt it ſelf, when the Holy Ghoſt ſprung up amongſt them, to the deſtruction of Sin and Satan.

Under Apoſtacies.11. And ſo long as the purity of Chriſtianity continued in the Primitive Church, there were very few that the Devil could perſonally or actually lay hold of in the Aſtral Man, for the ſpace of two hundred years after the death of Chriſt, until that from Meekneſs and Abſtinence, the Chriſtians began to exalt themſelves in Loftineſs and Worldly Honours; then the Devil began to exalt his head amongſt the Lip-Chriſtians, bewitching them into every Luſt; and captivating their inward and outward faculties at his pleaſure. As all along in Popery is clearly ſeen.

Under Idolatry.12. Yet notwithſtanding, the coming of Chriſt hath prevented the Devils force in general. Such Nations as have never embraced the Chriſtian Faith, are ſtill deluded and bewitched by him; becauſe the center hath never been actually awakened in any of them, ſo that the Devils power prevails over them mightily, to ſeduce them to worſhip things viſible, and not the true God: For where the moſt darkneſs is in Religion and Worſhip, or in natural underſtanding, there his power is moſt predominant; As in Tartary, China, and the Eaſt-Indies; alſo in Lapland, Finland, and the Northern Iſlands.

How power in new diſcovered Lands.13. In the Weſt-Indies or America, his acceſs is very facil and freequent to the Inhabitants, ſo that by cuſtom and continuance they were at the firſt diſcovery thereof, become ſo much ſubſtitute and obſequious to his power, that though they knew him to be a power of Darkneſs, yet they adored him leſt he ſhould deſtroy them and their Children. And unto ſuch a height were they come at the Landing of Cortes, Drake, and Vandernort, that they could familiarly convert themſelves into Wolves, Bears, and other furious Beaſts; in which Metamorphoſis their Enthuſiaſms and Divinations were ſuggeſted, and ſuch were held in greateſt eſteem.

His power in America.14. Till upon the Invaſion of the Spaniards, the greater evil drove out the leſs, and the cruel Murthers of that Antichriſtian tradition, did both depopulate the Iſlands and moſt of the Continent; and alſo by accident, though not through any good intention, extirpate the race of ſuch as addicted themſelves to this infamous ſort of Divination. In which devaſtation, and bloody inquiſition, their Idols were diſcovered with their Oracles and Inchantments, far different from the European Conjurers, and any of their Ceremonies.

The variety of Conjurations according to the Countries.15. But that which is the moſt remarkable in the Infernal proceedings, is this, That there is not any Nation under the Sun, but the Devil hath introduced himſelf amongſt them through their Ceremonies and Worſhip, though quite oppoſite to one another: For in the Kingdom of China, by the ſacrifice of Blood and Panaak, he is Conjured and Exorcized through the repetitions of ſeveral Superſtitious Invocations to the Sun and Moon. In Tartary the Magicians go quite another way to work, with Offerings to the Ocean, to the Mountains, and the Rivers, fuming Incenſe, and divers ſorts of Feathers; by which means the Devils are compelled to appear. So that we ſee how this Proteus can diſpoſe himſelf in the divers Kingdoms of this World; being called by other names in Tartary, China, the Eaſt and Weſt-Indies, &c. then amongſt the European Conjurers. Likewiſe the Greeks and Romans could Invocate Spirits by Prayers unto the Moon, and divers Sacrifices of Milk, Honey, Vervine, and Blood. And thoſe that are addicted to Conjurations in Chriſtianity, have attained to a more lofty and ample manner of Incantation and Conjuring with Magical Garments, Fire, Candles, Circles, Aſtrological Obſervations, Invocations, and holy Names of God, according to the Kaballa of the Jews.

[Page]16. So that every diſtinct Nation hath conformed its Conjuration unto the Ceremonies of that Religion which it profeſſeth:Why few are able to raiſe Spirits. And it is to be obſerved, That from a natural cauſe every Nation hath its Conjurations and Names of Devils, from the Conſtellation under which the Countrey lyeth, and from the Air or Wind to which ſuch particular Dominations do belong; ſo that no effect would follow, if one Countrey ſhould traditionally inure themſelves to the Forms and Exorciſms that are uſed by another Nation. And therefore is it that ſo many attempts are offered in vain amongſt profeſſed Chriſtians to raiſe Spirits, becauſe they have little or nothing from their own Conſtellation, but make uſe of what they have borrowed from the Greeks and Romans, or the ancient Imbecillity of the Aegyptians Prieſts; I mean, their ſimple forms of Invocation.

17. But becauſe we are rather upon the diſcovery of the Infernal Kingdom,The Names of Devils in the time of the Law. as it hath no dependence upon the doings of mortal Men; therefore we will proceed to diſcover what the Antients have ſaid concerning it: So the next which we fall upon after the deſcription of their Habitations, and the manner of their Appearances, is their Names and Appellations diverſly conſidered. Firſt, from the Creation of the World to the coming of Chriſt, they retained the Hebrew names, as Belial, Baal, Baalzebub, Lelah, Ador, Abaddon, &c. according to the ſeculum under which they were Invocated; aſſuming names according to the preſent occaſion about which they were imployed.

18. Under the Conſtellation of China, Their Names in China. they are Invocated by the Names Ran, Sinoam, Nantam, Bal, Baltal, Sheall, the ſix Governours or Preſidents: Chancangian, the chief of the Devils: Po, Paym, Nalkin, Nebo, the Devils of the four Winds: Tean, Tan, Pan, Adal, the Devils of the four Elements. And according to the nature of their language or words which do all conſiſt of no more then one ſyllable, ſo are the Devils named. Yea, as it is conjectured by many learned Magicians, this language of the Chinenſes is more Magical and adapted to Conjurations, then all the Oriental Tongues, becauſe of the conſonancy and copiouſneſs thereof, together with the numerous and various Characters uſed by them.

19. In the Eaſt-Indies, and in Tartary, In the Eaſt-Indies. Tartaria. the Names are the ſame with thoſe of China, though the Ceremonies differ. In Perſia, Arabia, Natolia, Aegypt, Aethiopia, the Names are the ſame with the Jewiſh Rabbins. Greece. But the Greeks and Romans have different from the reſt, according to their Language and Superſtitions. The Turks, Muſcovites, Ruſſians, Lapponians, and Norwegians, Italy. make uſe of the Sclavonian tongue in all their Conjurations.Weſt Indies. The Weſt-Indians have very ſtrange and antick Names and Ceremonies of their own, nothing depending on the Traditions and Practices of the old World; for, as is related before, the Devil is ſufficiently capable of introducing himſelf through the Religious Superſtitions of any Nation whomſoever, according to the Conſtellations, although ſtrangers to the Rites and Ceremonies of others.

20. But though their Names be conformable to the Language and Climate of that Nation where they are raiſed or called; yet have they divers Names,The nature of their Names. ſuppoſe twenty or thirty to one Devil, according to the ſeveral miniſtrations they have had from the Creation to this day, leaving a ſeveral name behinde them at each of their appearances upon the earth; for, according to the teſtimony of the Devil himſelf, if credit may be given to Devils, they, as they are abſtractively conſidered in their own Kingdom, have no impoſed Names of diſtinction, but are forced to aſſume them when they riſe up in the external principle of this World: although in ſome meaſure it muſt be granted, that there be ſome principal Kings and Dukes in the Infernal Hierarchy, that have Names eſtabliſh'd upon them which cannot be transferr'd or altered.

21. As for the Names that are recorded in this precedent Diſcovery of Witchcraft by Reginald Scot Eſq being a Catalogue of Devils in their RancksThe names of of Devils in Scot. [Page] and Hierarchies, they are ſuppoſed to be fictitious and totally imaginary, being taken out of Bodin or Wyerus, which they recorded from the mouth of Tradition, and obſcure Manuſcrips: And indeed were there any certainty in this Liſt of Devils, it were to be preferred as the moſt ample and exact delineation that is extant. But it is the rather to be ſuſpected, becauſe of the little coherence it hath with the former received Names of Devils eitheir in Europe, Aſia, Africa, or America.

The names of Damned ſouls.22. But if we would ſpeak of Damned Souls and their Names or Appellations, they are farr otherwiſe to be conſidered then the Devils; for ſuch as their impoſed Names were here on earth, ſuch is the Name they have in the Kingdom of Darkneſs, after a Magical manner, according to the language of nature in the firſt principle of Darkneſs; as the Saints in heaven retain their Names in a Coeleſtial manner: And alſo, as the Aſtral Spirit of a Man deceaſed, retains its antient Name according to the Aſtral ſource in the principle of the one only Element.

Whence the names of Devils are.23. For as the language of Nature is found in the ſecond Principle, it is likewiſe manifeſt in the dark Worlds property, according to the firſt Principle of Wrath; as alſo the monſtrous ſhapes of Devils and Damned Souls is correſpondent to the Magical poſtures of their Souls whilſt they were alive; of which I ſhall ſpeak more largely when their Shapes are to be deſcribed. According unto which, as alſo according to the reſt of their attributes, viz. their Rancks, Numbers, Times, Powers, Places, &c. their Names are fitted and conformed according to the uniformity of name and thing in the principles of the eternal and external nature.

The names of Devils in the Kingdom of Fiacim.24. And as all other Nations have their various Appellations for Devils and Damned Souls, like their natural tone or language; ſo we can mention one Kingdom more admirable then the reſt, viz. the Kingdom of Fiacim at the Northern Pole, where all the Counſellors are Magicians; and the Names which they uſe in Invocations, are Mathematically diſpoſed in a wonderful harmony and efficacy, to the performance of Magical operations. So much of the Places and Names of Infernal Beings; the next to be conſidered is their Shapes and Likeneſſes.

The Shapes of Devils.25. The Shapes of Devils are anſwerable to the cauſe of their Fall, and the Dominions to which they belong. Thoſe that belong to the Supreme Hierarchy, when they are called by Magicians, do at firſt appear in the form of fierce and terrible Lyons, vomiting fire, and roaring hideouſly about the Circle; from thence they convert themſelves into Serpents, Monkies, and other Animals, till the Magician do repeat the form of Conſtriction or Confinement to a Trine or Triangle, as before is mentioned in the Fifteenth Book of the Diſcovery.

As they appear to Magicians in the higheſt ranks.26. After the Conjuration is repeated, they forſake theſe beſtial ſhapes, and indow the humane form at firſt like troops of Armed Men; till at laſt by frequent repetitions of other Ceremonies, they appear as naked Men of gentle countenance and behaviour. Yet is the Magician to take care that they deceive him not by inſinuations; for their fraudulency is unſpeakable in their appearance and dealings with Mankind; becauſe we may be aſſured they appear not willingly, but are by forceable Conjurations compelled: ſo that they will ever minde their own ends in medling with man; that is, to deprave his minde, or ſubvert the Lives and Eſtates of others through his means and aſſiſtance.

In the lower orders.27. The reſt of the Infernal Dominions have various appearances. The two next Orders affect to repreſent the beautiful colours of Birds, and Beaſts, as Leopards, Tygers, Pecocks, &c. But by Conjurations they may be likewiſe reduced to a Manlike form, wherein they will readily anſwer every demand within the compaſs of their capacity, anſwerable to the Order unto which they belong: Yet many of them appear in Monſtrous forms, and can hardly be conjured to deſert them. Though the Exorciſt Charm them never ſo wiſely, [Page] they will ſhew him a pair of Crocodiles jaws, or a Lyons paw, with other dreadful menaces, enough to terrifie any Novice from ſuch Damnable Injunctions as the practice of Magick.

28. But more eſpecially, the opinion of the antients is,That the Devils are anſwerable to the unclean Beaſts. That according to the diviſion of the clean and unclean Beaſts in the Law given unto Moſes, the Shapes of Devils are diſpoſed in the Infernal Kingdom: So that the moſt perverſe and potent amongſt the Devils repreſent the moſt ugly and miſchievous amongſt the Beaſts, according to this following diviſion: viz. ſuch Devils as Aſtaroth, Lucifer, Bardon, Pownok, who incline men and inſtigate them to pride and preſumptuouſneſs, have the ſhapes of Horſes, Lyons, Tygars, Wolves. Such as inſtigate to Luſt and Covetouſneſs have the forms of Hogs, Serpents, and other filthy reptiles or envious Beaſts, as Dogs, Cats, Vultures, Snakes, &c. Such as incline to Murther, have the ſhapes of every Bird and Beaſt of prey. Such as Anſwer Queſtions humane in Philoſophy, or Religion, have more tolerable ſhapes, almoſt manly, but with crooked Noſes, like Mermaids, or Satyres. And of all the reſt it is to be obſerved, that as not one ſingle Luſt or Vice hath dominion without mixture in the evil Spirits, ſo they are not of a diſtinct ſhape lik one ſingle Beaſt, but compounded into Monſters, with Serpents-tails, four eyes, many feet and horns, &c.

29. And as in general, theſe are the ſhapes of Devils,The ſhapes of Damned Souls. ſo the particular ſhapes of Damned Souls are to be conſidered in the ſame manner with the reſt, only with this difference, that they are more addicted to metamorphoſe themſelves and vary their appearances. Though, for the moſt part, the Damned Souls retain the humane ſhape after a Magical manner, ſo that the greateſt part of that numberleſs number are in their antient ſhapes, eſpecially when they appear in ſleep to their ſurviving acquaintance. Their aſpects are very diſmal and melancholy like the Ghoſts of the Aſtral ſource.

30. Now to ſpeak of the Times and Seaſons of their Appearance.Their times and ſeaſons. The better ſort of Magicians do ſquare their times with Aſtrological hours, eſpecially of Saturn, Luna, and Venus, in the Moons increaſe, and the middle of the night, or twelve a clock at noon: In which hours they do likewiſe compoſe their Garments, Caps, Candleſticks, Figures, Lamins, Pentacles, and Circles for Conjuration. As for the Times in reſpect of their Infernal Courſes, the fitteſt are when they ſpring up in the Wrath, or when they ſink in the Diſpair, which is a myſtery to the learned Conjurers of Europe.

31. In reſpect of this exterior World,Their places of appearance. they can moſt eaſily appear in ſolitary places, when the Sun is down; for they are naturally at enmity with the Sun, becauſe it ſtands as a type of the Mediator, or Heart and Centre which they loſt utterly in their fall, and now are deſtitute of, like a wheel without an axletree. And indeed, the want of this is the chief cauſe of all their torment, and of the riſing of the gnawing Worm, when they conſider of their irrevocable ſentence, and irrecoverable loſs.

32. In ſtorms of Hail, or Snow, Wind, Tempeſt, and Lightning,When Tempeſts reign. is accounted amongſt Magicians, a time for Conjuring at an eaſie rate. And they ſay, That ſuch Ceremonies will prove very effectual, if a Conjurer begin his Exorciſms in the hour and day of Luna, in the middeſt of a furious ſtorm of Lightning, Rain, and Thunder, in a low Vault or Celler that is cloſe and retired. Alſo when the Wind blows high, without Rain, they ſay, the Devils are more near the Kingdom of this World, and may with great facility be ſollicited or raiſed at ſuch a ſeaſon, becauſe they delight in all extremities of weather, being themſelves the firſt cauſe of the diſorder of the properties in the Kingdom of Nature.

33. But in ſome Countries they can more eaſily appear then in others,According to the ſituation of Regions. according to the Conſtellations, for they delight much in the extremities of the two Poles toward Lapland, Nova Zembla, Greenland, Tartary; and in the South towards the Iſlands ſcattered about the confines of Terra Incognita. They are likewiſe eaſily Invocated on the ſhoar amongſt lofty Rocks and Precipices, or in [Page] Deſerts and Wilderneſſes far from Towns or Inhabitan [...] ▪ And it is ſaid, they do much reſpect the motion of the Seas in their appearance unto ſuch as ſolicite them in places Maritime or Plagiary.

Their Ranks and Orders.34. As for their Rancks or Orders, there is ſome difficulty in the true diſcovery thereof, by reaſon that we know not certainly of what Orders they were that Fell. The opinion of moſt men is, That of every Order many fell. But thoſe that better know the nature of the Heavenly Hierarchies, have ſufficiently proved, That of any Ranck or Order none can fall unleſs all do follow. Therefore with more reaſon may it be judged, That before the Devils fell, the Hierarchy of Heaven did conſiſt of three Rancks or Orders; to wit, the Order of Vriel, of Michael, of Lucifer: That of Lucifer is totally in Hell: The other which is under Michael, is the dominion of Heaven: The laſt which is Vriels, are more in the dominion of this third principle of the Stars, having the Planets in their dominion, with the influences thereof.

In three diſtinctions.35. So that the foregoing Catalogue, tranſcribed by the Author of this Diſcovery, is utterly feigned and fictitious, becauſe it makes theſe many ſorts of Devils to have Dominion over ſeveral Legions in ſeveral diſtinctions of Seraphims, Powers, Thrones, Dominations, Cherubims, &c. Whereas the whole Kingdom of Hell conſiſts but of one only Hierarchy, which is that of Lucifer and his Legions, reduced by their exorbitances into that Lacrymable poſture wherein they now are and ſhall be for ever. Which Doctrine ſeriouſly weigh'd will prove the attempts of Conjurers and Magicians to be utterly vain, and their forms of Invocation vanity and falſhood.

Their numbers.36. Their number may be thought upon more narrowly, if we conſider that they conſiſt of one Hierarchy and no more; yet muſt we confeſs that the limit is not to be put thereunto, becauſe their nature is to Germinate and Multiply as they pleaſe, contracting and dilating themſelves according to the force of their imaginative powers and faculties. But although this be granted, yet there is a ſetled number of Devils that varyeth not. Though of Damned Souls the number is numberleſs and unfathomable; yet as to their extent of room or place, it is never the more becauſe of their multitude, they being able to truſs a thouſand Legions into the carcaſs of a man. As for the opinions of Authors, they are various; it is believed by ſome, That the Starrs are anſwerable to their number; others ſpeak of the Sands upon the Sea-ſhore: however it be, this is certain, They are even innumerable in reſpect of humane Capacities.

Their natures and properties.37. Their Natures are now to be conſidered as they belong to the helliſh ſource or quality. In themſelves they reſt nor, neither are they capable of the length or ſhortneſs of time, nor of the alternate courſes of day and night. The wickedneſs which they committed in this life, are their continual torment, which do Magically gnaw and corrode them, riſing and boyling up perpetually within them, all the refrigeration which they have, is by intercourſe when the height of Wickedneſs begins to ſtirr them in blaſphemies againſt God, and towring up above heaven and goodneſs, in their adulterated Imaginations, which is unto them as ſport and paſtime with one another, and laſteth ſuch a ſpace as with us makes up forty minutes. Neither doth this any whit advantage them, but rather adds to their torment;Their torments. for pain diſcontinued is the greater: neither would vexation be vexation, if it had no reſpite or forbearance; That the contrary might be alſo manifeſt, Nam contraria juxta ſe poſita majus eluceſcunt. Yet is their torment exceedingly different, ſo that the torment of one, in reſpect of another, is but a Dream or Phanſie; I mean, amongſt the Damned Souls, and not the Devils, for the pain and ſorrow of the Devils is greater then the greateſt of the loſt Souls, by many thouſand degrees, according to the courſe of nature and reaſon; for that which falls higheſt, ſuffers moſt, and optima corrupta fiunt peſſima.

[Page]38. But wonderful and manifold are the torments which all in general of the Infernal troops,The Variety thereof. do ſuffer according to the various luſts they reigned in whilſt they lived upon the earth. The cruel Murtherers that died in the boyling ſource of blood and envy, their torment is the greateſt, they are continually Murthering in their imaginations, and ſeeking, like dreaming men, to do what the want of the Organ will not ſuffer them; for according to the ſaying of the wiſeſt upon this Subject, this is the torment and miſery of all the Damned, That they are continually wiſhing and woulding; and in wouldings they generate Ideas and repreſentations, which are the ſpecies of their continual aggravations and deceiving phanſies.

39. Thoſe that were buryed in Luſt and Gluttony,The Nature thereof. Drunkenneſs and Laſciviouſneſs, are alſo in miſerable torments, yet much inferiour to the firſt; they are continually, imagining their former pleaſures in the Magia as in a dream, which when they wake, torments them cruelly; they are often hanging, ſtabbing, and mangling themſelves for love, and perpetually ſinking down in ſorrow and deſpair, if they were ſuch as died in love, or in the height of their Aſtral affections, leaving behind them a heap of deſires and luſts, which are the only cauſe of all their torment. And we may well compare the paſſions of Melancholy perſons, or ſuch as in Deſerts, Woods, and Mountains, pine away for love of Women, unto their torments; which indeed being the trouble of the mind, are abſolutely the greateſt and heavieſt that the ſource or property of this World affordeth, I mean, the perturbations of the minde in general.

40. Such ſouls in whom the boyling ſource of Anger and Rage,Their torment in the ſource of Anger. hath had a dwelling or receptacle, if they depart unmortified, do alſo enter into a moſt dreadful kind of torment, which continually ariſeth as a biting Worm and hungry fire to double and accumulate the exceſs of deſpair upon them, if they have much domineered therein whilſt they lived in this World. Alſo theſe that reigned in Pride and Envy, are ever ſeeking to pluck God from his Throne, and towring up in their Imaginations, as men that dream, ſtill ſeeking for the Kingdom of heaven, to inſult and boaſt therein; but the quality thereof is utterly occult and eſtranged from them; ſo that they can never finde, taſte, hear, nor ſee it, though it be through and through with their own peculiar principle. This adds perpetually to their miſery, and ariſeth at times with horrible pangs and gnawings, like the irkſome and vexatious pains and aches ſubject to Mans body, which ceaſe a while and then begin to ſhoot and ake by intercourſe, as the Gowt, Tooth-ach, Head-ach, Convulſion, Gripings, and the Stone.

41. Thus their torments are in brief deſcribed, but indeed the capacity of Man is not able to reach the deſcription of their cruel miſeries,In all the five Senſes. and continual pangs which they contracted upon themſelves; for every faculty is ſufficiently plagued. The Sence of Hearing is diſturb'd with harſh and rugged ſounds, which are as an antipathy to that Organ; as rough and ſcraping ſounds externally offend the ears, and ſet the teeth on edge, by affecting the tender fibres of the ſame. Their Sight is likewiſe cruelly offended and affirighted with monſtrous appearances and Ideas repreſented continually to their imaginations. And there is not any loathſome taſte in the Kingdome of this World, either Animal, Vegetative, or Mineral, which they are at any time void of, being continually peſtered and ſuffocated with filthy fumes and ſmoaks of helliſh fruits, as of Sulphurean ſtinks, and abominations.

42. Neither are the other Sences of the Touch and Smell behind in participation of the like Torments,By their acquaintance on earth. which their own iniquities do perpetually excite and create unto them; beſides, they are ever vexing one another; and if any be in the ſame miſery with whom they had acquaintance here on eath, the very Magical knowledge, and perceivance, or remembrance thereof, doth beyond utterance or conception, moſt miſerably afflict and macerate their Souls and all their Sences.

[Page] The Nature of Hell.43. For the nature of their habitation is ſuch, that their torment is exceedingly aggravated thereby, becauſe the extremity of the four Elements is there converted into a whole Principle of wrath and vexation. The exceſs of cold and heat, drought and moiſture, are continually raging amongſt them by intercourſe. Neither is there any light or luſtre to be ſeen within their Courts, but that which comes from their fiery Eyes, as a deadly glance or glimmering, being ſudden fiery flaſhes and ſparkling, as the enkindling of Gunpowder, or Aurum fulminans for a ſimilitude.

The food of Devils.44. And as every kinde of Being feeds upon ſomewhat of its own nature, property, and element, whither it be Plant, Animal, or Metalline kinde; ſo the Devils are neither deſtitute of meat, drink, nor cloathing, according to their own Kingdom and quality, having fruits ſpringing and growing before them of helliſh, ſour and poyſonous natures, which are real and palpable unto them, and not imaginary or typical, though to us magical and inviſible; neither is this to be wondered at, if we conſider the nature of Man's Soul, In Media Natura; for if it feed not upon the internal and ſubſtantial Word, which is the very Bread of Life it ſelf, it muſt of neceſſity ruminate on ſomething elſe, viz. the fruits of Iniquity, which it takes in and drinketh up as the Oxe drinks water, ſo that to the ſoul the ſin becomes palpable, glutting, and ſatiuting; yea, ſo ſubſtantial unto the Soul, as Dirt or Ink upon fair white Linnen is to our external Eyes; neither can the Soul be freed from theſe ſpots till the water above the Firmament waſh them away.

Their food in the Aſtral ſource.45. Alſo in reſpect of the Aſtral ſource they are not deſtitute of food, when they bring themſelves into the ſame; for the gas of the air and blas of the water is their nouriſhment, while they ſtay here, as is before alledged: Theſe influences of the air and water they take into their Limbus, and convert into their own poyſonous natures; as of ſweet and wholſome herbs the filthy Toads and other venemous Beaſts do make their poyſon, converting them into a nature like themſelves. And on the contrary, the poyſonous herbs are converted into good and wholeſome nouriſhment by other cleanly Beaſts.

Their Speech.46. And as the Infernal Troops are conſidered in reſpect of the four Elements, they have a diſtinct and peculiar tone or language, which they exerciſe and ſpeak one amongſt one another, as mortals do. But they have utterly loſt the dignity of their ſounds according to the eternal nature. And are likewiſe totally corrupted in their pronouncing, or Dialect, ſince they fell from their firſt caeleſtial glory; ſo that their ſpeech is harſh, doleful, and terrible, like the fruits they feed upon, and the life they dwell in. Which depravation is very apparent in the Kingdom of this World in the divided Languages of every Region, according to the Conſtellation under which they are ſituated: The true and magical Language of nature being hid from all the Countreys of the earth.

What Language they affect.47. But when they appear in the outward Elements, they do many times expreſs themſelves in Iriſh, Welch, Latine, or Ruſſian, which are the Languages moſt affected by them to anſwer unto Conjurations, or Compacts. So that if any Magician, who is ignorant of theſe aforeſaid Languages do at any time Raiſe or Exorciſe ſuch Spirits, he muſt be mindful to confine them to his mother tongue; leaſt their gibberiſh prove altogether unintelligible; for as every thing appears in what it moſt affecteth, or is addicted to; even ſo the Spirits have their diſtinct affections, paſſions, and poſtures, both in word, habit, ſhape, and geſture; ſo that the Magician muſt be wary in Exorcizing with them, that he confine them to a different place, poſture, ſhape, and language, to anſwer their intentions without impediment.

Their unconſtancy.48. For they are very variable and unconſtant in their dealings with mankind, nor will they ſtand to any thing that hath not bound them by the obligations of Words, Characters, and Imprecations, except the skill of the Exorciſt be ſuch, that he is able to confine them into a Magical Triad, which hath the certain force of obliging or compelling them to utter truth, and nothing falſe in [Page] all their Anſwers, or Informations. But with ſuch miſerable men and women as they have made Covenants and Indentures for body, ſoul, and works; with ſuch I ſay, they keep no faith, nor are they lyable to their commands; but on the contrary, have them hampered and ſubjected to their will and power, till they have terminated their lives in their deſtruction.

49. Yet have not any of the moſt potent Princes in the Helliſh Power,Their Power. the leaſt ability to deſtroy the leaſt of the ſons of men, without the conſent of the mind and ſenſes of the Soul; for until the will of the Soul be opened unto him, his threatnings, ſleights and ſtratagems are without any power or force, as the nerves of a dead man. Although naturally every evil Spirit boaſteth, as if all the world were at its command, and every Soul were ſubject to its authority and beck, with the Goods or Poſſeſſions of the external World.

50. When any evil Spirit is raiſed up by Conjurations, without League,When they are called up. or Compact; theſe Spirits ſo raiſed, are exceeding fraudulent and deceitful, as ſtubborn ſervants that do their Maſters will by conſtraint, and not by any natural act of obedience unto his Commands. But with ſuch as they have compacted, they are frequent and officious, imploying them as Agents for the deſtruction of others and their ſubſtance: and being marryed unto ſuch, they are even become one with them, being incorporated into them, ſo that they are nothing different from incarnate Devils, ſave that the ſpark of divine Light, which was the gift of God unto repentance, is not totally eradicated until the body fall away.

51. From ſuch as Covenant with theſe unconſtant Spirits,Fumigations made unto them. do they daily obtain Fumigations, Odours, and Offerings, or Sacrifices of Blood, Fire, Wine, Ointments, Incenſe, Fruits, Excrements, Herbs, Gums, Minerals, and other Ingredients, by which from a Magical cauſe, they have more influence and authority over the bewitched party to inſinuate into their affection, peircing even through their bones and marrow, till they have ſo habituated them to their ſervice, that the ſame becomes their daily bread and ſole delight in accompliſhing every villany and abomination which the malicious and ſubtle inſtigation of Satan leads them to.

52. Thus have I Eſſayed to illuſtrate the Natures of Infernal Beings,The Concluſion. which notwithſtanding is a Subject ſo intricate and copious in it ſelf, that great difficulty accompanies the Explication thereof; by reaſon of the variety of their natures in the ſource of darkneſs, wherein they live, move, eat, breath, and inhabit, having qualities, actions, and paſſions innumerable, to us men-kinde utterly unknown and incomprehenſible: So that to attempt an ample demonſtration of this preſent Subject, would require deeper ſpeculation then the matter doth deſerve, in regard that there be ſo many Protei and Changlings in that gloomy Kingdom, who do never ſtay or continue in the ſame nature, property, and form for an hour together; but may be compared to the ſwiftneſs of the Windes, or the likeneſs and form of ſwift running Waters, that paſs away as a thought; and are no more remembered: ſo it is with the Spirits of Darkneſs, whoſe life is a meer anguiſh and inconſtancy from one ſorrow to another unto all Eternity.

CHAP. VI.

[Page]

Treating of the Nature, Force and Forms of Charms, Periapts, Amulets, Pentacles, Conjurations, Ceremonies, &c.

Shews before Spirits appear.1. BEfore Appearances are made, after forms of Conjuration are repeated, the Infernal Spirits make various and wonderful ſhews, noiſes, and attempts as fore-runners to their appearance: At the firſt attempts of novices in Conjuration, they are accompanyed with noiſes, tremblings, flaſhes, howlings, and moſt dreadful ſhriekes, till after further progreſs and experience therein they approach nearer unto this Elemental nature, till by degrees they can manifeſtly be apparent unto their Exorciſt.

A Relation of a Magician.2. When Chiancungi, and his ſiſter Napala, did firſt attempt to call up Spirits, they begun with the Spirit Bokim, in the twentieth degree: they hung a vault under ground with black both on the top and bottom, lining it therewith; and having drawn the Circle of the Order of Thrones, with the ſeven Planets, and their Magical Characters in the Center, they proceeded to the Ceremonies of Conjuration after they had frequently repeated the forms of calling, and nothing as yet appeared; they were grown ſo deſperate therein, that forſaking the Circle, and every defenſive Character or Ceremony, they at laſt betook themſelves to the moſt accurſed and deteſtable branch of Magick, which conſiſts of Compacts, or Confederacy; and having by a ſolemn League ſummoned the aforeſaid Spirit Bokim, they obtain'd 155. years from the Spirit, Covenanting therewith for body, ſoul, and works.

His Actions.3. In which damned life they continued exerciſing ſtrange wonders in every Countrey. By the help of this Magician the Tartars did deſtroy above 100 ſail of Ships belonging unto China; many loſſes did he bring upon that Kingdom in their Children, Fruits, Corn, Silk, and Navigation; he could frequently tranſport himſelf through the Air, and carry in one hand a thouſand pound weight, to the aſtoniſhment of all that knew him. He had many publick conteſts with Magicians of other Countries, being tryals of skill in Magical Art, wherein he was ſaid to excel all that ever went before him.

Another Magician.4. Such another was Lewis Gaufridi a French Prieſt, who had compacted with the Devil, and ſerved him 14 years in theſe deteſtable works, ſacrificing Infants unto him, worſhipping him in a filthy ſhape, and tempting others to their Magical ſociety or nocturnal Conventions; in which, as it is reported, they did ever feaſt and junket with varieties and dainties, which though they did ſeem delectable, were yet notwithſtanding guſtleſs and unſavoury.

What Charms are.5. Leaving theſe relations, ſomething ſhall be ſaid of Charms and Spells, as they are divided in this following manner; firſt, ſuch Amulets as being engraven and molded in the faſhion of Money, or Coyn, do ſerve to provoke any one deſired unto love and familiarity, being hung about the neck in certain Planetary hours. Secondly, Spells or Charms in Parchment with Magical Characters, as Periapts to Cure diſeaſes; to make one valiant, memorative, and conſtant. Thirdly, Corſelets, which are an ancient Daniſh Charm of Neck-laces, compoſed of Thunderſtones ingraven with Magical Letters, to reſiſt all noxious influences, and the danger of Lightning.

Pentacles.6. Pentacles are a fourth ſort of appendix, which Conjurers, Charmers, and Magicians uſe, being made with five corners, according to the five Senſes, and the operation thereof inſcribed upon the corners; the matter whereof they are compoſed, is fine Linnen doubled, and done with Cere-cloth between. This figure the Magician holds in his hand, lifting it up from the skirt of his Garment to which it is annexed, when Spirits that are raiſed are ſtubborn and rebellious, refuſing to be conformable unto the Ceremonies and Rites of Magick.

Their force.7. Alſo by the holding forth of Pentacles, with theſe words, Glauron, Amor, [Page]Amorula, Beor, Beorka, Beroald, Anephexaron, repeated at the inſtant. The evil Spirits that poſſeſs the bodies of bewitched people are cruelly tortured and amazed, being by the frequent repetition thereof forced at laſt to depart by the aſſiſtance of the Exorciſm of the ſixth Cannon for the order of Seraphims.

8. When Magicians exerciſe Conjuration by Moon-light in the Mountains or Valleys, they have another ſort of Charm by way of Teleſms, Teleſms. which they bury within a hundred paces of the place where the Circle is compoſed towards the Eaſt, Weſt, North, and South; for ſuch ſpells have the ſecret power to hinder any living creature for coming near them, till their Exercize be done, except the Infernal Spirit, whoſe preſence they do ſo ardently deſire.

9. Such Spells as are made in ſome Edible matter, with Characters upon them, For Diſeaſes. are given for Agues, Head-ach, Epilepſie, Mother, &c. Eſpecially being powerful in operation, when the party is ignorant of the Charm taken in; many ſuch I know have taken wonderful effect. But as for Philtres, Potions, and Love-cups, they proceed rather from a natural cauſe; whether their effects be to afflict with Diſeaſes to Poyſon, or to provoke unto Love of a Party whom they diſdain: Neither are ſuch to be numbered amongſt Charms; becauſe their effect is meerly natural, from a natural cauſe.

10. But to inſiſt further upon the nature of Conjuration,Fumigations. Magicians do much exerciſe their time in Fumigations unto thoſe Spirits whom they are about to provoke; their fumes being diſtributed according to the nature of the Spirit under any of the ſeven Planets, which the antient Conjurers were very punctual in obſerving, though in theſe days it be much forgot, as ſuperfluous, or rather dangerous to inſert amongſt the Ceremonies of Conjuration. A diviſion of Fumigations according to the Influence of the Planets, and Orders of Spirits, we will here ſet down in this manner.

11. Fumigations for Saturn are made of Frankincenſe Trees,For Saturn. Pepper-wort Rooots, Storax, and Galbanum; by theſe the Spirits Marbas, Corban, Stilkon, Idos, &c. And all of the firſt order in the aſtringency are appeaſed and provoked, when the fumes are put upon a Tripod in the hour of Saturn according to the Planetary diviſion. Theſe Fumigations make theſe Spirits appear like old men, with promiſs beards, and meager looks; like Serpents, Cats, Wolves, Badgers, Panthers; like old Men in Armour; like Trumpeters in many ranks and diviſions.

12. For Spirits under Jupiter, they take Lignum Aloes, Ashen-Keys,Jupiter. Benjamin, Storax, Peacocks-feathers, and Lapis Lazuli, mixing the ſame with the blood of a Stork, a Swallow, or a Hart; the brains being alſo added. The fumes are kindled in Jupiters hour, and in a place appropriate to his nature. And by this ſacrifice the Spirits of the next order are called up, like glorious Kings with many attendants, and mighty pomp; with Heralds before them, and Enſign-bearers, Trumpeters, Guards, and all ſorts of muſical Inſtruments.

13. They make Fumigations unto ſuch Spirits of the order of Powers,Mars. as are under Mars, in the Planetary diviſion with Aromatick Gum, Bdellium, Euphorbium, Load-ſtone, Hellebore white and black, and an addition of Sulphur to make them into an Amalgama, with Man's blood, and the blood of a black Cat; which mixtures are ſaid to be exceeding magical: ſo that without any other addition, they ſay, this fumigation is able of it ſelf to make ſuch Spirits to appear before the Exorciſt; at their appearance they come with weapons brandiſhing, and ſhining Armour, being terrible in their looks; yet of power inferiour to the Spirits of Saturn, though they can likewiſe ſhew themſelves as Lions, Wolves, Tygers, Bears, and all other cruel or ravenous Beaſts.

14. They do likewiſe unto the Spirits under Sol, being of the order of Thrones,Sol. Suffumigate Saffron, Musk, Laurel, Cinnamon, Ambergriece, Cloves, Myrrhe, and Frankincenſe, Musk, and the Balſamick Tree mixed up together with the brain of an Eagle, and the blood of a white Cock, being made up like Pills, or little Balls, and put upon the Tripod; their appearances are Caſtles, Gardens, [Page] Mountains, Rivers, Fiſher-men, Hunters, Reapers, Dogs, Sheep, Oxen, and other domeſtick Beaſts.

Venus.15. Under Venus are the Spirits of the ſixth order in the Powers; their appearances are very ſtately, like the nature of the Planet; like Courtiers, Ladies, Princes, Queens, Infants, Children, and fragrant ſmells. The fumigations appropriate unto them are Roſes, Coral, Lignum Aloes, and Sperma Ceti, made up with Sparrows, brains and blood of Pidgeons to be fumigated with a Song.

Mercury.16. Mercury ſendeth Horſemen, Fiſhers, Labourers, Prieſts, Students, Servants, &c. Alſo, Foxes, Serpents, Dogs, Hares, Hyena's, Hydra's, and other Monſtrous Animals; unto him they fumigate Frankincenſe, Maſtick, Cinkfoyl, incorporated with the brain of a Fox, and the blood of a Mag-Pye.

Luna.17. Spirits under Luna are like Ghoſts and ſhadows, very gaſtly to behold; though in humane ſhape ſometimes male, ſometimes female. Fumigations are offered unto them of Frogs dryed, white Poppy-ſeed, Bulls Eyes, Camphire, and Frankincenſe, incorporated with Gooſes blood, and the menſtruous blood of Women.

Why ſuch Ceremonies are of force.18. Theſe are the diviſions of fumigations, neither can it be denyed, but that in many Ceremonies of this kind, there is great inherent virtue according to the Doctrines of Sympathy and Antipathy, whereby every thing is drawn by its like in the Idea, whither by words or actions, according to the ſaying, In verbis, herbis & lapidibus latet virtus, ſo that the Ceremonies and Charms, with other circumſtances uſed by Magicians, are doubtleſs prevalent to the accompliſhment of that work which they undertake; to wit, The calling up and Exorcizing of Infernal Spirits by Conjurations.

CHAP. VII.

Being the Concluſion of the Whole; wherein divers antient Spells, Charms, Incantations and Exorciſms are briefly ſpoken of.

Charms.1. BEſides what the Author hath ſet down, there be many other Spells and Charms, which Tradition hath left unto Poſterity, being many of them effectual for the thing intended by them, as in the precedent Chapter is ſet down, wherein the Orders of Fumigations are deſcribed. Beſides there are Magical Characters attributed to the Planets, whereof Teleſms, Periapts, Amulets, and Philters, are compoſed by buryings, writings, bindings, engravings, alligations, &c. to effect various purpoſes in Aſtrological hours. To conquer Enemies, cure diſeaſes, overturn Cities, ſtop Inundations, render bodies Invulnerable, and the like; which are all effected by medium's of this kind, with the aſſiſtance of Imagination.

Natural Operations.2. Yet are there many natural Compoſitions, which have very ſtupendious effects of themſelves, without aſſiſtance of Superſtition; for the commixtion of things is of two-fold force or vertue: Firſt, When the Celeſtial vertues are duly diſpoſed in any natural body; ſo that in one thing are couched various Influences of ſuperiour Powers. The ſecond is, from Artificial mixtures and Compoſitions of natural things amongſt themſelves, in a certain proportion to agree with the Heavens under certain Conſtellations. This proceeds from the correſpondence of natural things amongſt themſelves, whereby things are effected even unto admiration, as Agrippa declares, Cap. 35. lib. 1.

Places aſcribed to the ſeven Planets.3. And as unto every Planet certain fumigations are aſcribed; ſo unto ſuch Spirits as are under them, certain Places are adopted for the Ceromonies of Conjuration, which Magicians choſe when they ſet upon their works of Darkneſs. Unto Saturn are aſcribed dark melancholy Places, Vaults, Tombes, Monaſteries, empty Houſes, Dens, Caves, Pits. Unto Jupiter, Theaters, Schools, Muſick houſes, Judgment ſeats. To Mars, Fields where Battels have been fought, Bake-houſes, Glaſs-houſes, Shambles, Places, of Execution. To Sol, Palaces, [Page] Mountains, Meddows, Sunſhine, Groves, and upper Rooms. To Venus, Fountains, Meadows, Gardens, and the Sea-ſhore. Unto Mercury, all publick places belonging unto Cities. To Luna, Wilderneſſes, Woods, Rocks, Forreſts, Ships, High-wayes, &c.

4. In like manner are Spells and Charms adapted to the thing which they muſt effect, according to the matter, form and place of their compoſition;Spells. as for the procuring of Love, they bury Rings, Ribbons, Seals, Pictures, Looking-Glaſſes, &c. in Stews, Baths, Beds, that in ſuch places they may contract ſome Venereal faculty: When they gather Herbs or other Ingredients; they chuſe the hour and place, when ſuch Planets have Dominion as are over theſe Herbs, which they collect, ever remembring to turn their faces to the Eaſt, or South, when Saturnine, Martial or Jovial Herbs are gathered, becauſe their Principal houſes are Southern ſigns; for Venereal, Mercurial, or Lunary herbs, they muſt look towards the Weſt or North, becauſe their houſes are chiefly Northern ſigns. Yet in any Solar or Lunar operations the body of the Sun and Moon muſt be reſpected in the operation.

5. Colours are alſo much regarded amongſt Magicians,Secret Concluſions. according to the Planet, as black, leaden, brown, unto Saturn; ſaphire, vernal, green, purple, golden, unto Jupiter; red, burning, violet, bloody, and iron colours unto Mars; golden, ſaffron, ſcarlet, &c. unto the Sun; white, fair, green, ruddy, pleaſant mixed colours unto Venus, Mercury, and Luna. In like manner they aſcribe colours unto the twelve Houſes, and according to the Planets have alſo certain compoſitions for fire that produce wonderful operations; as Lamps of Serpents skins will make Serpents to appear. Oyl that hath ſtood under Grapes, being lighted, preſenteth the Chamber full of Grapes. Centaury and the Lapwings blood makes people ſeem like Gyants, and in the open air will make the Stars ſeem to move up and down in the Elements. The fat of a Hare lighted in a Lamp, will cauſe Women to be exceeding merry and facetious. And Candles compoſed of things that are Saturnine, raiſe terrours and melancholy in the party that lights them, and in thoſe that are lighted by them.

6. Such wonderful effects have natural things being fitted unto their Hours and Conſtellations,The Candle of life. as alſo when they are uſed to prove ſuch effects as the nature of the things doth produce of it ſelf, though in a weaker degree. To raiſe Tempeſts Magicians burn the Liver of a Camaelion on the houſe top. To cauſe ſtrange ſights they hang the Gall of an Ox over their Beds; to bring Apparitions and Spirits, they make a ſtrange fume of a Mans Gall, and the Eyes of a black Cat; Which, Agrippa ſaith, he hath often made experience of. There is alſo a ſtrange Magical Candle deſcribed amongſt Chymical Authors, which being lighted, foretells the death of the party to whom it belongs: The manner thereof is thus; They take a good quantity of the venal blood luke-warm as it came out of the vein, which being Chymically prepared with Spirit of Wine and other Ingredients, is at laſt made up into a Candle, which being once kindled, never goes out till the death of the party whoſe blood it is compoſed of; for when he is ſick, or in danger, it burns dim and troubled; and when he is dead, it is quite extinguiſhed; of which Compoſition a Learned man hath wrote an intire Tractate, De Biolychnio, or, The Lamp of Life.

7. But to proceed to the nature of Characters, Sigils, and other Ceremonies, That Characters are compacts. we find that not only ſuch as pretend to command over all ſorts of Spirits; but alſo they that do make Compacts, and have ſold themſelves unto him, do make uſe of ſuch; which inſtance is ſufficient to prove what a wiſe man hath aſſerted, that although Evil Spirits have ſo blinded Mens Eyes, as to make them believe they are defended by ſuch Ceremonies, and that theſe Characters are as Munitions againſt the Devils malignancy; Yet theſe very Characters, Sigils, Lamins, &c. are Compacts themſelves, which the Devils did at firſt cunningly diſguiſe with ſtrange Repetitions in uncouth Language.

8. So that we have grounds to believe, that none is able abſolutely without Compact to call up any Spirit. But that whoſoever hath pretended to be famous in [Page] the Art of Magick or Conjuration, hath (to himſelf unknown) compacted with and worſhipped the Devil, under ſtrange Repetitions and myſtical Characters, which to him ſeemed to have effects quite contrary to what they really had.

The force of Words and Characters.9. Neither is this to be admired, that without the Knowledge or Conſent of the Magician, a Contract is made with Evil Spirits; when we conſider the magical ſtrength of Words and Characters, which of themſelves can cure Diſeaſes, pull down, infect, ſave, deſtroy, charm and inchant without the Parties aſſiſtance, either in knowledge of the Cauſe, or in belief of the Conſequence or Effect.

The vanity of Conjuration.10. But on the contrary, I could inſtance a multitude of Examples of ſuch as have ſpent much time in Conjurations to no purpoſe, ſtill attempting by Exorciſms and Defenſive Prayers to conjure a Spirit, or cauſe Perſonal Appearances, with ſevere Imprecations and powerful Charges, and yet notwithſtanding have never attain'd their purpoſe, nor at any time heard, or ſeen any Beeing, which may be called Spectre, or Apparition.

By Similitude.11. Which is nothing wonderful, if we minde the ſympathy of things in Nature, how each deſires its like, and hunteth after it as the Loadſtone draws Iron; the male coveteth the female; the evil after the evil, and the good after the good; which is ſeen in wicked Men and their Aſſociation, in Birds and Beaſts of prey; while on the contrary, the Lamb delights not in the Lyon, nor the Sheep in the ſociety of the Wolf; neither doth the nature which is totally depraved and eſtranged from God, care to be forced or drawn compulſively by another contrary nature, viz. innocent, juſt, and harmleſs.

Exorciſing, or caſting out.12. Neither doth it conſiſt with natural reaſon, That Evil Spirits ſhould affect the ſociety of thoſe that are their Enemies, who make uſe of the dreadful and holy Names of God in Conjurations to call them up; whereas they are rather antidotes againſt Apparations, as may be ſeen in various Examples of holy Men, who by Prayers and Exorciſms have baniſhed Evil Spirits in all Ages, which is alſo further evident, in that the very form of Diſpoſſeſſing and Exorciſing is made up of divers Prayers and Defenſive Bleſſings againſt the obnoxious influences of Infernal Spirits.

Like deſires its like.13. Therefore though I would be far from deſcribing an undenyable courſe of Conjuring Spirits, or of cauſing Apparitions: Yet this I muſt aſſert concluſively from what is before alledged, That if any thing would be called or wrought upon, it muſt be with ſomething which is of its own nature, as a bait to catch or tempt it; for in catching Birds, Beaſts, or Fiſhes, ſuch eſculents as are properly for theſe Animals, are made uſe of to allure them, neither can mankinde command them by any threats to come into his cuſtody.

Nothing is compelled by contraries.14. How much leſs is mankind able to compel the Infernal Spirits, the very leaſt of which Kingdom, is able, if let looſe, to exterminate a thouſand lives, and utterly over-turn poor mortals and their doings, as various by-paſt accidents can evince: But whoſoever hath compacted with them for body, ſoul, and works, ſuch they are at unity with, and unto ſuch they appear for the advancement of their Kingdom in the deſtruction of others; for they are grafted into them and incorporated into their very heart and ſoul, which unavoidably becomes their wages when the body falls away.

15. Yet many wayes there be by Images, Teleſms, and Amulets, which have little or no dependance upon Conjuration, or the ſtrength thereof, being rather effectual from ſympathetical Cauſes, as many natural concluſions prove. And Paracelſus ſpeaks of a way by the Image of any Bird or Beaſt to deſtroy that Animal, though at a diſtance; ſo by hair, fat, blood, excrements, excreſcences, &c. of any Animal or Vegetable, the ruin or cure of that thing may be effected.

16. Which is ſeen in the Armary Unguent, and the Sympathetical Powder. In the inſtance of divers Hiſtories, of ſuch as uſed Waxen Images, compoſed in divers poſtures, and under certain Conſtellations, whereby ſeveral have been tormented and macerated even unto death; and according to the puniſhment or torment which the Magician intends to afflict, accordingly do they diſpoſe the [Page] hour of the Compoſition, and the poſture or ſemblance of the Image.

17. For if a malitious minded Witch intends to conſume and pine away the Life or Eſtate of any miſerable Man or Woman,Of Images of Wax, and what is wrought by them. ſhe makes his Image of Wax in ſuch an ominous aſpect as may conduce to her deſign, making ſeveral magical Characters upon the ſides of the head, deſcribing the Character of the hour or Planetary time upon the breaſt of the Image; the name of the party on his forehead; the intended effect to be wrought upon him upon his back. When they cauſe aches, pains, and violent pangs in the ſinews and the fleſh, they ſtick thorns and pins in divers places of their arms, breaſts, and legs. When they caſt them into Feavers and Conſumptions, they ſpend an hour in every day to warm and turn the Image before a doleful and lingring fire, compoſed of divers exotick Gums, and magical Ingredients of ſweet Odours, and ſtrange Roots of ſhrubs, efficient for their purpoſe.

18. Wonderful are the various poſtures and pranks which Magicians play with Images;Further concerning Images. neither will I mention the moſt perfect and prevalent part of the practice of Images, and the powerful operations thereof, leaſt the evil minded ſhould work abominations therewith upon the Perſons or Poſſeſſions of their neighbours.

19. According to the nature of what they would effect they frame their Images; if by Images they would provoke two parties to love,Of Images provoking Love. or be enamoured on one another, they frame their Images naked, with Aſtrological Obſervations and Imbraces of thoſe that are Venereal; to provoke unto enmity they place malignant Characters and Aſpects, and the Images in a fighting poſture.

20. If their intentions be for good, all their Characters are engraven upon the foreparts of the body. But if they would afflict the party with Conſumption, or with death, they thruſt Needles through the hearts, and engrave their Characters upon their Poſteriors, or upon their ſhoulders, uſing all their Conjurations retrograde, and repeating every Charm oppoſite to the former.

21. Thouſands of ſtrange and uncouth Charms might be here deſcribed, according to the exact form wherein Tradition hath left them; But I have only inſiſted upon the deſcription of the natures in General; And as by Images and Teleſms, the Europeans have effected admirable things: ſo the Tartars have a wonderful ways of producing the like effects, by Botles, Sheep-skins, Forms of Charms in Tartary. Rods, Baſins, Letters, or Miſſives, unto certain Spirits, and many otherwayes unheard of in Europe.

22. As for the Tying of the Point, The tying of the Point. which is a ſtrong impediment in Conjugal Rites, to reſtrain the acts of ſecreſie betwixt two marryed perſons; This knot or ligament is become ſo notorious both in the practice and effect throughout France, Italy, and Spain, as alſo in all the Eaſtern Countries, that the Laws of ſeveral Nations have prohibited the performance thereof; neither is it fit to be openly deſcribed in this place.

23. Other ſtratagems they have by turning the Sive with a pair of Sizzers by voices uttered out of skins, Charming by the Sive. which is in common amongſt the Turks by Letters wrote unto certain Spirits,By Bottles, Skins, Letters, Cords, Lots. which by due appointments will have their anſwers returned. By the Turning of the Cord with ſeveral names wrapped round the ſame, which with certain repetitions will of it ſelf be tyed into ſeveral ſtrange knots which unty themſelves again. Beſides the many wayes by Lots, in extractings Scrolls, conſulting with the Staff and the empty Pot, with others tedious to be ennumerated.

24. The Art of Tranſplantation is alſo reckoned amongſt Charms with the vulgar. And indeed one member thereof,Tranſplantation, Ceremonious. viz. the Transferring of Diſeaſes is really Magical, and much in practice amongſt Witches; for by certain baits given to any domeſtick Beaſts they remove Feavers, Agues, and Conſumptions from Martial men, or from one to another by burying certain Images in their neighbours ground they bring all evil fortune to the owner of the ground, yet [Page] though they add ſtrange Words and Conjurations in the practice, the effects thereof are more from Nature then Conjuration.

And meerly natural.25. For, by the ſame Cauſe, thoſe that are profound, can deſtroy diſeaſes, take off Warts, and other Excreſcences, kill, cure, purge and poyſon at a diſtance from the party, by their hair, fatt, blood, nails, excrements &c. or by any root, or carnuous ſubſtance, rubbed upon their hands, breaſts or leggs, by burying which, they free them from Diſeaſes, which experiments take effect according to the Mediums and their Conſumption under ground.

Magical Inſtruments:26. And as by natural reaſon every Magical Charm or Receipt had its firſt inſtitution; In like manner have Magicians diſpoſed the Matter and Manner together with the times of their Utenſils and Inſtruments, according to the Principles of Nature: As the Hour wherein they compoſe their Garments, muſt either be in the hour of Luna, or elſe of Saturn, in the Moons increaſe.

Their matter,27. Their Garments they compoſe of White Linnen, black Cloth, black Cat-skins, Wolves, Bears, or Swines skins. The Linnen becauſe of its abſtracted Quality for Magick delights not to have any Utenſils that are put to common uſes. The skins of the aforeſaid Animals are by reaſon of the Saturnine and Magical qualities in the particles of theſe beaſts: Their ſowing thred is of ſilk, Cats-guts, mans Nerves, Aſſes hairs, Thongs of skins from Men, Cats, Bats, Owls, Moles, and all which are enjoyn'd from the like Magical cauſe.

Subſtance,28. Their Needles are made of Hedge-hog prickles, or bones of any of the aboveſaid Animals: Their Writing-pens are of Owls or Ravens, their Ink of Mans blood: Their Oyntments Mans fat, Blood, Uſnea, Hoggs-greaſe, Oyl of Whales. Their Characters are ancient Hebrew or Samaritan: Their Speech is Hebrew or Latine. Their Paper muſt be of the Membranes of Infants, which they call Virgin-parchment, or of the skins of Cats, or Kids. Beſides, they compoſe their Fires of ſweet Wood, Oyl or Roſin: And their Candles of the Fatt or Marrow of Men or Children: Their Veſſels are Earthen, their Candleſticks with three feet, of dead mens bones: Their Swords are ſteel, without guards, the poynts being reverſed. Theſe are their Materials, which they do particularly chooſe from the Magical qualities whereof they are compoſed.

And Form.29. Neither are the peculiar ſhapes without a natural cauſe. Their Caps are Oval, or like Pyramids with Lappets on each ſide, and furr within: Their Gowns reach to the ground, being furr'd with white Fox-skins, under which they have a Linnen Garment reaching to their Knee. Their Girdles are three inches broad, and have many Caballiſtical Names, with Croſſes, Trines and Circles inſcribed thereon. Their Knives are Dagger-faſhion: and the Circles by which they defend themſelves are commonly nine fo [...]t in breadth, but the Eaſtern Magicians give but ſeven. And theſe are the matter and manner of their Preparations, which I thought fit here to inſiſt upon, becauſe of their affinity with the Inſtruments of Charms, for both which a natural cauſe is conſtantly pretended.

The Concluſion.30. Thus I have briefly ſpoken of the Nature of every Spirit good or evil, ſo farr as ſafety or convenience would permit; adding alſo this laſt Diſcourſe of Charms and Conjurations, in their ſpeculative part, forbearing to deſcribe the Forms themſelves, becauſe many of them are not only facil, but alſo of mighty power when they are ſeaſonably applyed: So that to deſcribe diſtinctly, by what means Magicians kill, cure, or conquer, were to ſtrengthen the hands of the Envious againſt their Neighbours Lives and Fortunes. And therefore the Readers muſt reſt contented with what is here related of the Nature of Aſtral or Infernal Spirits.

FINIS.

The Contents of the Chapters in The Diſcourſe concerning Devils and Spirits.

[Page]

BOOK I.

Chap. I. THE Philoſophers opinions concerning Devils and Spirits; their manner of reaſoning thereupon: and the ſame confuted. Page. 1

Chap. II. Mine own opinion concerning this argument, to the diſproof of ſome writers hereupon. Page. 2

Chap. III. The opinion of Pſellus touching ſpirits, of their ſeveral Orders, and a confutation of his errors therein. Page. 3

Chap. IV. More abſurd aſſertions of Pſellus and ſuch others, concerning the actions and paſſions of ſpirits, his definition of them, and of his experience therein. Page. 4

Chap. V. The opinion of Faſcius Cardanus touching ſpirits, and of his familiar devil. Page. 5

Chap. VI. The opinion of Plato concerning ſpirits, devils and angels, what ſacrifices they like beſt, what they fear; and of Socrates his familiar devil. Page. 6

Chap. VII. Plato's nine orders of ſpirits and angels, Dionyſius his diviſion thereof not much differing from the ſame, all diſproved by learned Divines. Page. 7

Chap. VIII. The commencement of devils fondly gathered out the 14. of Iſaiah; of Lucifer, and of his fall, the Cabaliſts, the Talmudiſts and Schoolmens opinions of the creation of angels. ibid.

Chap. IX. Of the contention between the Greek and Latine Church touching the fall of angels, the variance among Papiſts themſelves herein; a conflict between Michael and Lucifer. Page. 8

Chap. X. Where the battell between Michael and Lucifer was ſought, how long it continued, and of their power; how fondly Papiſts and Infidals write of them, & how reverently Chriſtians ought to think of them. Page. 9

Chap. XI. Whether they became devils, which being angels kept not their vocation, in Jude and Peter; of the fond opinions of the Rabbins touching ſpirits & bugs, with a confutation thereof. Page. 10

Chap. XII. That the Devils aſſaults are ſpiritual, and not temporal; and how groſsly ſome underſtand thoſe parts of the ſcripture. Page. 11

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 always literally to be interpreted, nor yet All gorically to be underſtood. Page. 12

Chap. XIV. That it pleaſed God to manifeſt the power of his Sonne, and not of witches by miracles. Page. 13

Chap. XV. Of the poſſeſſed with devils. Page. 14

Chap. XVI. That we being not throughly informed of the nature of devils and ſpirits, muſt ſatisfie our ſelves with that which is delivered us in the Scriptures touching the ſame; how this word Devil is to be underſtood both in the ſingular and plural number; of the Spirit of God, and the Spirit of the devil; of tame ſpirits; of Ahab. ibid.

Chap. XVII. Whether ſpirits and ſouls can aſſume bodies, & of their creation and ſubstance, wherein Writers do extremely contend and vary. Page. 15

Chap. XVIII. Certain Popiſh reaſons concerning ſpirits made of air; of day devils, and night devils, and why the devil loveth no ſalt in his meat. Page. 16

Chap. XIX. That ſuch devils as are mentioned in the ſcriptures, have in their names their nature and qualities expreſſed, with inſtances thereof. ibid

Chap. XX. Divers names of the devil, whereby his nature and diſpoſition is manifeſted. Page. 17

Chap. XXI. That the Idols or gods of the Gentiles are devils, their diverſe names, and in what affairs their labours and authorities are employed, wherein alſo the blind ſuperſtition of the heathen people is diſcovered. Page. 18

Chap. XXII. Of the Romans chief gods called Dii ſelecti, and of other heathen gods, their names and offices. Page. 19

Chap. XXIII. Of divers gods in divers Countreys. Page. 20

Chap. XXIV. Of Popiſh provincial gods, a compariſon between them and heathen gods; of phyſical gods, and of what occupation every Popiſh god is. ibid.

Chap. XXV. A compariſon between the heathen and Papiſts, touching their excuſes for idolatry. Page. 22

Chap. XXVI. The conceipt of the heathen and the Papiſts all one in Idolatry; of the Councel of Trent; a notable ſtory of a hangman arraigned after he was dead and buryed, &c. Page. 23

Chap. XXVII. A confutation of the fable of the hang-man; of many other feigned and ridiculous tales and apparitions, with a reproof thereof. Page. 24

Chap. XXVIII. A confutation of Johannes Laurentius, and of many others maintaining theſe faigned and ridiculous tales and apparitions, and what driveth them away; of Moſes and Elias their appearance in mount Tabor. Page. 25

Chap. XXIX. A confutation of aſſuming of bodies, and of the ſerpent that ſeduced Eve. Page. 26

Chap. XXX. The objection concerning the devils aſſuming of the ſerpents body anſwered. ibid.

Chap. XXXI. Of the Curſe rehearſed Gen. 3. and that place rightly expounded. Calvins opinion of the devil. Page. 27

Chap. XXXII. Mine own opinion, and reſolution of the nature of ſpirits, & of the devil with his properties. Page. 28

Chap. XXXIII. Againſt fond Witchmongers, and their opinions concerning corporal devils. Page. 29

Chap. XXXIV. A concluſion, wherein the Spirit of ſpirits is deſcribed, by the illumination of which ſpirit all ſpirits are to be tryed: with a confutation of the Pneumatomachi flatly denying the divinity of this Spirit. Page. 30

BOOK II.

Chap. I. OF Spirits in general, what they are, and how to be conſidered, alſo how far the power of Magitians and Witches, is able to operate in Diabolical Magick. Page. 39

Chap. II. Of the good and evil Daemons or Genii; whether they are, what they are, and how they are manifeſted; alſo of their names, powers, faculties, offices, how they are to be conſidered. Page. 42

Chap. III. Of the Aſtral Spirits of Men departed; what they are, and why they appear again, and what witchcraft may be wrought by them. Page. 45

Chap. IV. Of aſtral ſpirits, or ſeparate daemons in all their diſtinctions, names, & natures, and places of habitations, & what may be wrought by their aſſiſtance. Page. 49

Chap. V. Of the Infernal Spirits, or devils, & damned ſouls, treating what their natures, names, & powers are. Page. 56

Chap. VI. Of the nature, force, & forms of charms, periapts, amulets, pentacles, conjurations, ceremonies, &c. Page. 66

Chap. VII. Being the concluſion of the whole, wherein divers ancient ſpells, charms, incantations, and exorciſms are briefly ſpoken of. Page. 68

THE END.

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Title statement

The discovery of witchcraft proving that the compacts and contracts of witches with devils and all infernal spirits or familiars are but erroneous novelties and imaginary conceptions : also discovering, how far their power extendeth in killing, tormenting, consuming, or curing the bodies of men, women, children, or animals by charms, philtres, periapts, pentacles, curses, and conjurations : wherein likewise the unchristian practices and inhumane dealings of searchers and witch-tryers upon aged, melancholly, and superstitious people, in extorting confessions by terrors and tortures, and in devising false marks and symptoms, are notably detected ... : in sixteen books / by Reginald Scot ... ; whereunto is added an excellent Discourse of the nature and substance of devils and spirits, in two books : the first by the aforesaid author, the second now added in this third edition ... conducing to the compleating of the whole work, with nine chapters at the beginning of the fifteenth [sic] book of The discovery.Discoverie of witchcraft

Scot, Reginald, 1538?-1599.

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1665

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53058

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Images scanned from microfilm: (Early English books, 1641-1700 ; 578:3)

Source

— The discovery of witchcraft proving that the compacts and contracts of witches with devils and all infernal spirits or familiars are but erroneous novelties and imaginary conceptions : also discovering, how far their power extendeth in killing, tormenting, consuming, or curing the bodies of men, women, children, or animals by charms, philtres, periapts, pentacles, curses, and conjurations : wherein likewise the unchristian practices and inhumane dealings of searchers and witch-tryers upon aged, melancholly, and superstitious people, in extorting confessions by terrors and tortures, and in devising false marks and symptoms, are notably detected ... : in sixteen books / by Reginald Scot ... ; whereunto is added an excellent Discourse of the nature and substance of devils and spirits, in two books : the first by the aforesaid author, the second now added in this third edition ... conducing to the compleating of the whole work, with nine chapters at the beginning of the fifteenth [sic] book of The discovery., Discoverie of witchcraft, Scot, Reginald, 1538?-1599., Scot, Reginald, 1538?-1599. Discourse concerning the nature and substance of devils and spirits.. Third edition..

Extent

[18], 292, [11], 72, [1] p. : ill.

Printed for Andrew Clark ...,. London :: 1665.. ("A discourse concerning the nature and substance of devils and spirits" (72, [1] p. at end) has special t.p.) ("A catalogue of authors used in this book": prelim. p. [17]-[18].) (Reproduction of original in Huntington Library.)

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